Twenty-sixth Sunday in Ordinary Time
Lectionary: 138
Lectionary: 138
Thus says the LORD the God of hosts:
Woe to the complacent in Zion!
Lying upon beds of ivory,
stretched comfortably on their couches,
they eat lambs taken from the flock,
and calves from the stall!
Improvising to the music of the harp,
like David, they devise their own accompaniment.
They drink wine from bowls
and anoint themselves with the best oils;
yet they are not made ill by the collapse of Joseph!
Therefore, now they shall be the first to go into exile,
and their wanton revelry shall be done away with.
Woe to the complacent in Zion!
Lying upon beds of ivory,
stretched comfortably on their couches,
they eat lambs taken from the flock,
and calves from the stall!
Improvising to the music of the harp,
like David, they devise their own accompaniment.
They drink wine from bowls
and anoint themselves with the best oils;
yet they are not made ill by the collapse of Joseph!
Therefore, now they shall be the first to go into exile,
and their wanton revelry shall be done away with.
Responsorial
PsalmPS 146:7, 8-9, 9-10
R. (1b) Praise
the Lord, my soul!
or:
R. Alleluia.
Blessed he who keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
or:
R. Alleluia.
Blessed he who keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
Reading 21 TM 6:11-16
But you, man of God, pursue righteousness,
devotion, faith, love, patience, and gentleness.
Compete well for the faith.
Lay hold of eternal life, to which you were called
when you made the noble confession in the presence of many witnesses.
I charge you before God, who gives life to all things,
and before Christ Jesus,
who gave testimony under Pontius Pilate for the noble confession,
to keep the commandment without stain or reproach
until the appearance of our Lord Jesus Christ
that the blessed and only ruler
will make manifest at the proper time,
the King of kings and Lord of lords,
who alone has immortality, who dwells in unapproachable light,
and whom no human being has seen or can see.
To him be honor and eternal power. Amen.
devotion, faith, love, patience, and gentleness.
Compete well for the faith.
Lay hold of eternal life, to which you were called
when you made the noble confession in the presence of many witnesses.
I charge you before God, who gives life to all things,
and before Christ Jesus,
who gave testimony under Pontius Pilate for the noble confession,
to keep the commandment without stain or reproach
until the appearance of our Lord Jesus Christ
that the blessed and only ruler
will make manifest at the proper time,
the King of kings and Lord of lords,
who alone has immortality, who dwells in unapproachable light,
and whom no human being has seen or can see.
To him be honor and eternal power. Amen.
AlleluiaCF. 2 COR 8:9
R. Alleluia,
alleluia.
Though our Lord Jesus Christ was rich, he became poor,
so that by his poverty you might become rich.
R. Alleluia, alleluia.
Though our Lord Jesus Christ was rich, he became poor,
so that by his poverty you might become rich.
R. Alleluia, alleluia.
GospelLK 16:19-31
Jesus said to the Pharisees:
"There was a rich man who dressed in purple garments and fine linen
and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps
that fell from the rich man's table.
Dogs even used to come and lick his sores.
When the poor man died,
he was carried away by angels to the bosom of Abraham.
The rich man also died and was buried,
and from the netherworld, where he was in torment,
he raised his eyes and saw Abraham far off
and Lazarus at his side.
And he cried out, 'Father Abraham, have pity on me.
Send Lazarus to dip the tip of his finger in water and cool my tongue,
for I am suffering torment in these flames.'
Abraham replied,
'My child, remember that you received
what was good during your lifetime
while Lazarus likewise received what was bad;
but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established
to prevent anyone from crossing who might wish to go
from our side to yours or from your side to ours.'
He said, 'Then I beg you, father,
send him to my father's house, for I have five brothers,
so that he may warn them,
lest they too come to this place of torment.'
But Abraham replied, 'They have Moses and the prophets.
Let them listen to them.'
He said, 'Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.'
Then Abraham said, 'If they will not listen to Moses and the prophets,
neither will they be persuaded if someone should rise from the dead.'"
"There was a rich man who dressed in purple garments and fine linen
and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps
that fell from the rich man's table.
Dogs even used to come and lick his sores.
When the poor man died,
he was carried away by angels to the bosom of Abraham.
The rich man also died and was buried,
and from the netherworld, where he was in torment,
he raised his eyes and saw Abraham far off
and Lazarus at his side.
And he cried out, 'Father Abraham, have pity on me.
Send Lazarus to dip the tip of his finger in water and cool my tongue,
for I am suffering torment in these flames.'
Abraham replied,
'My child, remember that you received
what was good during your lifetime
while Lazarus likewise received what was bad;
but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established
to prevent anyone from crossing who might wish to go
from our side to yours or from your side to ours.'
He said, 'Then I beg you, father,
send him to my father's house, for I have five brothers,
so that he may warn them,
lest they too come to this place of torment.'
But Abraham replied, 'They have Moses and the prophets.
Let them listen to them.'
He said, 'Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.'
Then Abraham said, 'If they will not listen to Moses and the prophets,
neither will they be persuaded if someone should rise from the dead.'"
Meditation:
Lazarus was carried to Abraham's bosom
What
most absorbs your time, your attention, and your heart? In the parable of the
rich man who refused to help the beggar named Lazarus Jesus paints a dramatic
scene of contrasts - riches and poverty, heaven and hell, compassion and
indifference, inclusion and exclusion. We also see an abrupt and dramatic
reversal of fortune. Lazarus was not only poor and a beggar, he was also sick
and unable to fend for himself. He was "laid" at the gates of
the rich man's house. The dogs which licked his sores probably also stole the
little bread he got for himself. Dogs in the ancient world symbolized contempt.
Enduring the torment of these savage dogs only added to the poor man's miseries
and sufferings.
The rich man treated the beggar with contempt and indifference, until he found his fortunes reversed at the end of his life! In God's economy, those who hold on possessively to what they have, lose it all in the end, while those who share generously receive back many times more than they gave away.
The rich man treated the beggar with contempt and indifference, until he found his fortunes reversed at the end of his life! In God's economy, those who hold on possessively to what they have, lose it all in the end, while those who share generously receive back many times more than they gave away.
Hope
in God and his merciful help
The name Lazarus means God is my help. Despite a life of misfortune and suffering, Lazarus did not lose hope in God. His eyes were set on a treasure stored up for him in heaven. The rich man, however, could not see beyond his material wealth and possessions. He not only had every thing he needed, he selfishly spent all he had on himself. He was too absorbed in what he possessed to notice the needs of those around him. He lost sight of God and the treasure of heaven because he was preoccupied with seeking happiness in material things. He served wealth rather than God. In the end the rich man became a beggar!
The name Lazarus means God is my help. Despite a life of misfortune and suffering, Lazarus did not lose hope in God. His eyes were set on a treasure stored up for him in heaven. The rich man, however, could not see beyond his material wealth and possessions. He not only had every thing he needed, he selfishly spent all he had on himself. He was too absorbed in what he possessed to notice the needs of those around him. He lost sight of God and the treasure of heaven because he was preoccupied with seeking happiness in material things. He served wealth rather than God. In the end the rich man became a beggar!
Do
you know the joy and freedom of possessing God as your true and lasting
treasure? Those who put their hope and security in the kingdom of heaven will
not be disappointed (see Hebrews 6:19).
"Lord
Jesus, you are my joy and my treasure. Make me rich in the things of your
heavenly kingdom and give me a generous heart that I may freely share with
others the spiritual and material treasures you have given to me."
A
Daily Quote for the early church fathers: Creator of both rich and poor, by
Augustine of Hippo, 3540-430 A.D.
"God
made both the rich and the poor. So the rich and the poor are born alike. You
meet one another as you walk on the way together. Do not oppress or defraud
anyone. One may be needy and another may have plenty. But the Lord is the maker
of them both. Through the person who has, He helps the one who needs - and
through the person who does not have, He tests the one who has." (excerpt
from Sermon 35, 7)
26th Sunday in Ordinary Time – Cycle C
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Amos 6:1a, 4-7
Again this week we hear from the first of the written prophets – his work having been recorded in the early to mid eighth century B.C. By trade, Amos was a herdsman and dresser of figs (whose job it was to puncture the immature fruit to make it turn sweet). In other words, he was an itinerant farm worker who spent some time away from his native Tekoa (which is too high in altitude to support the growth of figs). Amos’ career took place during a period of great material prosperity for Israel, but also a period of social and religious corruption. Politically, it was the calm between storms – the eye of the hurricane so to speak – during the second half of the 9th century B.C. Israel had felt the military might of Assyria; after this, the Assyrian power in the area weakened. But in 721 B.C., Samaria [the capital of the northern kingdom (Israel)] fell to the Assyrians.
Although Amos never refers directly to the Sinai covenant, this concept lies at the heart of his message of judgment. Yahweh had acknowledged Israel as his covenant people, but they had abused this privilege. Therefore, Israel would experience the curses associated with disobedience of the covenant. Amos’ harsh words were directed in a particular way against the leadership – king, priests, and upper classes – but the coming judgment would affect the entire people because Israelite thought is that the nation is a unity with a common destiny.
6:1a Woe to the complacent in Zion[!]
Zion is Jerusalem. This has caused some commentators to speculate that this verse is a later addition since Amos’ ministry was to Israel and not Judah – but prophets held on to the ancient vision of a united kingdom and did not feel that their words were necessarily restricted to Israel of Judah.
4 Lying upon beds of ivory, stretched comfortably on their couches,
They made use of very elaborate furniture, inlaid with ivory panels, and they ate sumptuous food. The remains of a bed inlaid with ivory have been found at the site of Arslan Tash in northern Syria – one of the pieces bore the name of Hazael, king of Damascus (ca. 842-815 B.C.).
They eat lambs taken from the flock, and calves from the stall!
Veal – milk fed beef which is very tender and sweet.
5 Improvising to the music of the harp, like David, they devise their own accompaniment.
Musical entertainment was provided at meals. David became proverbial for his musical skills – reference to him here may be irony.
6 They drink wine from bowls and anoint themselves with the best oils;
The picture is one of indolence, luxury, and insensitivity.
yet they are not made ill by the collapse of Joseph!
The northern kingdom. Since Joseph was the ancestor of the tribes of Ephriam and Manasseh, members of these tribes were frequently referred to as the “sons of Joseph”, or simply “Joseph”.
7 Therefore, now they shall be the first to go into exile, and their wanton revelry shall be done away with.
As the idle rich have been first in the receiving line of Israel’s bounty, it is fitting that they be the first to experience deportation.
2nd Reading - 1 Timothy 6:11-16
Today we wind up our study of 1st Timothy with Saint Paul’s instructions to Timothy on how he is to act. As a leader in the true church, Timothy will act very differently from the false teacher.
11 But you, man of God,
This is a title applied often in the Old Testament to prophets and it calls specific attention to the spiritual power possessed by the Church leader.
avoid all this. Instead, pursue righteousness, devotion, faith, love, patience, and gentleness.
Description of characteristics of Jesus which we are to emulate in our dutiful conduct. This emphasizes our adopted sonship.
12 Compete well for the faith.
Again, St. Paul uses a sports image – that of a pugilist in the arena. Paul’s own life exemplified how this fight should be carried out (see 2 Timothy 4:7).
Lay hold of eternal life, to which you were called when you made the noble confession in the presence of many witnesses.
Probably a reference to the profession of faith made at baptism rather than, as some suggest, at ordination.
13 I charge (you) before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession,
Jesus’ own conduct in facing His passion and death when Pilate was governor exemplifies proper conduct.
14 to keep the commandment
The complete deposit of faith entrusted to Timothy; all the truths of Christianity.
without stain or reproach
This may refer to the commandment or to Timothy himself.
until the appearance of our Lord Jesus Christ
The parousia at the end of time
15 that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords, 16 who alone has immortality, who dwells in unapproachable light, and whom no human being has seen or can see. To him be honor and eternal power. Amen.
This doxology in praise of God is Hellenistic Jewish in inspiration and stresses both God’s transcendence and His superiority over all earthly creatures. The phraseology and structure suggest that these verses were taken from an ancient Christian hymn.
“He, the framer of all creation and maker of our race, became man for our sake, and coming from a holy Virgin’s womb, on earth conversed with men. For us ungrateful servants the master endured death, even death on the cross, that the tyranny of sin might be destroyed, that the former condemnation might be abolished, that the gates of heaven might be open to us again. In this way he has exalted our nature, and set it on the throne of glory, and granted to them that love him an everlasting kingdom and joys beyond all that tongue can tell or ear can hear. He is mighty and the only potentate, King of kings, Lord of lords, whose might is invincible and whose lordship is beyond comparison. He alone is holy and dwells in holiness, who with the Father and the Holy Spirit is glorified. Into this faith I have been baptized.” [Saint John Damascene (died A.D. 749), Barlaam and Ioasaph 24,211]
Gospel - Luke 16:19-31
Having worked our way the past two weeks through several parables of Jesus, we now arrive at the story of the rich man and Lazarus. There is disagreement among the commentators whether or not this story is a parable. In all other parables, the players are anonymous; here one is named Lazarus. Whether or not it is a parable is unimportant for our study. The story addresses two errors: 1) That of those who denied the survival of the soul after death and therefore, retribution in the next life; and 2) That of those who interpreted material prosperity in this life as a reward for moral uprightness, and adversity as punishment. This story shows that, immediately after death, the soul is judged by God for all its acts – the particular judgment – and is rewarded or punished. This story also teaches the innate dignity of every human person – independently of social, financial, cultural or religious position. Respect for this dignity implies that we must help those who are experiencing any material or spiritual need.
[Jesus said to the Pharisees:] 19 “There was a rich man who dressed in purple garments
Woolen garments dyed with Tyrian purple (an expensive dye extracted from mussels). Due to its expense, purple clothing was worn only by royalty and other very wealthy individuals.
and fine linen
Fine Egyptian undergarments
and dined sumptuously each day. 20 And lying at his door was a poor man named Lazarus, covered with sores, 21 who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores.
The owner’s pets would eat the bread with which the guests wiped the plates or their hands and then tossed under the table. How Lazarus longed to have some of even that food! The rich man’s sin consisted in his blind indifference to the agony of the poor.
22 When the poor man died, he was carried away by angels to the bosom of Abraham.
The choice position when one reclines with Abraham at the messianic banquet.
The rich man also died and was buried, 23 and from the netherworld,
The abode of the dead, sheol (Hebrew)/hades (Greek)/purgatorio (Latin). Actually, both the Bosom of Abraham and the place where this rich man is are in sheol/hades/purgatory. As Josephus (a 1st century Pharisee and historian) explains in his Discourse Concerning Hades, the just are guided by angels to the right hand, where there is a region of light where they wait for that rest and eternal new life in heaven; while the unjust are dragged by force to the left hand where they have a near view of hell itself, but they can also see the just. Between these two places, there is a chasm to prevent the just from having compassion on the unjust and to keep the unjust from crossing over.
where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. 24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 25 Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. 26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ 27 He said, ‘Then I beg you, father, send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ 29 But Abraham replied, ‘They have
Moses and the prophets. Let them listen to them.’ 30 He said, ‘Oh no, father Abraham,
Notice that the rich man continues to call Abraham “father”. He is not ignored because he is to “call no man father” (Matthew 23:9), but because mere words do not make one a child of Abraham and therefore a member of the reconstituted Israel. The rich man has not produced the deeds of loving kindness that would have signified repentance from his self-centered, callous way of life.
but if someone from the dead goes to them, they will repent.’ 31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”
This parallels the story of Jesus’ friend Lazarus of Bethany who was at the banquet and whose resurrection from the dead failed to convince the Jewish leaders of Jesus’ messiahship. This concluding verse not only emphasizes that knowledge of the Law is insufficient, for the Law must be kept with humble repentance, but also teaches that wondrous events, even resurrection from the dead, do not automatically save men. By this story, the well-off in Luke’s community are urged to help the Lazarus’ in their midst. Although the poor are saved by grace alone (as shown in the story), they too need to respond to God’s call.
It is also important to realize, as pointed out last week, that from Jesus’ own lips we hear of the ability of those who have gone before us to intercede for those they have left behind.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Amos 6:1a, 4-7
Again this week we hear from the first of the written prophets – his work having been recorded in the early to mid eighth century B.C. By trade, Amos was a herdsman and dresser of figs (whose job it was to puncture the immature fruit to make it turn sweet). In other words, he was an itinerant farm worker who spent some time away from his native Tekoa (which is too high in altitude to support the growth of figs). Amos’ career took place during a period of great material prosperity for Israel, but also a period of social and religious corruption. Politically, it was the calm between storms – the eye of the hurricane so to speak – during the second half of the 9th century B.C. Israel had felt the military might of Assyria; after this, the Assyrian power in the area weakened. But in 721 B.C., Samaria [the capital of the northern kingdom (Israel)] fell to the Assyrians.
Although Amos never refers directly to the Sinai covenant, this concept lies at the heart of his message of judgment. Yahweh had acknowledged Israel as his covenant people, but they had abused this privilege. Therefore, Israel would experience the curses associated with disobedience of the covenant. Amos’ harsh words were directed in a particular way against the leadership – king, priests, and upper classes – but the coming judgment would affect the entire people because Israelite thought is that the nation is a unity with a common destiny.
6:1a Woe to the complacent in Zion[!]
Zion is Jerusalem. This has caused some commentators to speculate that this verse is a later addition since Amos’ ministry was to Israel and not Judah – but prophets held on to the ancient vision of a united kingdom and did not feel that their words were necessarily restricted to Israel of Judah.
4 Lying upon beds of ivory, stretched comfortably on their couches,
They made use of very elaborate furniture, inlaid with ivory panels, and they ate sumptuous food. The remains of a bed inlaid with ivory have been found at the site of Arslan Tash in northern Syria – one of the pieces bore the name of Hazael, king of Damascus (ca. 842-815 B.C.).
They eat lambs taken from the flock, and calves from the stall!
Veal – milk fed beef which is very tender and sweet.
5 Improvising to the music of the harp, like David, they devise their own accompaniment.
Musical entertainment was provided at meals. David became proverbial for his musical skills – reference to him here may be irony.
6 They drink wine from bowls and anoint themselves with the best oils;
The picture is one of indolence, luxury, and insensitivity.
yet they are not made ill by the collapse of Joseph!
The northern kingdom. Since Joseph was the ancestor of the tribes of Ephriam and Manasseh, members of these tribes were frequently referred to as the “sons of Joseph”, or simply “Joseph”.
7 Therefore, now they shall be the first to go into exile, and their wanton revelry shall be done away with.
As the idle rich have been first in the receiving line of Israel’s bounty, it is fitting that they be the first to experience deportation.
2nd Reading - 1 Timothy 6:11-16
Today we wind up our study of 1st Timothy with Saint Paul’s instructions to Timothy on how he is to act. As a leader in the true church, Timothy will act very differently from the false teacher.
11 But you, man of God,
This is a title applied often in the Old Testament to prophets and it calls specific attention to the spiritual power possessed by the Church leader.
avoid all this. Instead, pursue righteousness, devotion, faith, love, patience, and gentleness.
Description of characteristics of Jesus which we are to emulate in our dutiful conduct. This emphasizes our adopted sonship.
12 Compete well for the faith.
Again, St. Paul uses a sports image – that of a pugilist in the arena. Paul’s own life exemplified how this fight should be carried out (see 2 Timothy 4:7).
Lay hold of eternal life, to which you were called when you made the noble confession in the presence of many witnesses.
Probably a reference to the profession of faith made at baptism rather than, as some suggest, at ordination.
13 I charge (you) before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession,
Jesus’ own conduct in facing His passion and death when Pilate was governor exemplifies proper conduct.
14 to keep the commandment
The complete deposit of faith entrusted to Timothy; all the truths of Christianity.
without stain or reproach
This may refer to the commandment or to Timothy himself.
until the appearance of our Lord Jesus Christ
The parousia at the end of time
15 that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords, 16 who alone has immortality, who dwells in unapproachable light, and whom no human being has seen or can see. To him be honor and eternal power. Amen.
This doxology in praise of God is Hellenistic Jewish in inspiration and stresses both God’s transcendence and His superiority over all earthly creatures. The phraseology and structure suggest that these verses were taken from an ancient Christian hymn.
“He, the framer of all creation and maker of our race, became man for our sake, and coming from a holy Virgin’s womb, on earth conversed with men. For us ungrateful servants the master endured death, even death on the cross, that the tyranny of sin might be destroyed, that the former condemnation might be abolished, that the gates of heaven might be open to us again. In this way he has exalted our nature, and set it on the throne of glory, and granted to them that love him an everlasting kingdom and joys beyond all that tongue can tell or ear can hear. He is mighty and the only potentate, King of kings, Lord of lords, whose might is invincible and whose lordship is beyond comparison. He alone is holy and dwells in holiness, who with the Father and the Holy Spirit is glorified. Into this faith I have been baptized.” [Saint John Damascene (died A.D. 749), Barlaam and Ioasaph 24,211]
Gospel - Luke 16:19-31
Having worked our way the past two weeks through several parables of Jesus, we now arrive at the story of the rich man and Lazarus. There is disagreement among the commentators whether or not this story is a parable. In all other parables, the players are anonymous; here one is named Lazarus. Whether or not it is a parable is unimportant for our study. The story addresses two errors: 1) That of those who denied the survival of the soul after death and therefore, retribution in the next life; and 2) That of those who interpreted material prosperity in this life as a reward for moral uprightness, and adversity as punishment. This story shows that, immediately after death, the soul is judged by God for all its acts – the particular judgment – and is rewarded or punished. This story also teaches the innate dignity of every human person – independently of social, financial, cultural or religious position. Respect for this dignity implies that we must help those who are experiencing any material or spiritual need.
[Jesus said to the Pharisees:] 19 “There was a rich man who dressed in purple garments
Woolen garments dyed with Tyrian purple (an expensive dye extracted from mussels). Due to its expense, purple clothing was worn only by royalty and other very wealthy individuals.
and fine linen
Fine Egyptian undergarments
and dined sumptuously each day. 20 And lying at his door was a poor man named Lazarus, covered with sores, 21 who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores.
The owner’s pets would eat the bread with which the guests wiped the plates or their hands and then tossed under the table. How Lazarus longed to have some of even that food! The rich man’s sin consisted in his blind indifference to the agony of the poor.
22 When the poor man died, he was carried away by angels to the bosom of Abraham.
The choice position when one reclines with Abraham at the messianic banquet.
The rich man also died and was buried, 23 and from the netherworld,
The abode of the dead, sheol (Hebrew)/hades (Greek)/purgatorio (Latin). Actually, both the Bosom of Abraham and the place where this rich man is are in sheol/hades/purgatory. As Josephus (a 1st century Pharisee and historian) explains in his Discourse Concerning Hades, the just are guided by angels to the right hand, where there is a region of light where they wait for that rest and eternal new life in heaven; while the unjust are dragged by force to the left hand where they have a near view of hell itself, but they can also see the just. Between these two places, there is a chasm to prevent the just from having compassion on the unjust and to keep the unjust from crossing over.
where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. 24 And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 25 Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. 26 Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ 27 He said, ‘Then I beg you, father, send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ 29 But Abraham replied, ‘They have
Moses and the prophets. Let them listen to them.’ 30 He said, ‘Oh no, father Abraham,
Notice that the rich man continues to call Abraham “father”. He is not ignored because he is to “call no man father” (Matthew 23:9), but because mere words do not make one a child of Abraham and therefore a member of the reconstituted Israel. The rich man has not produced the deeds of loving kindness that would have signified repentance from his self-centered, callous way of life.
but if someone from the dead goes to them, they will repent.’ 31 Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”
This parallels the story of Jesus’ friend Lazarus of Bethany who was at the banquet and whose resurrection from the dead failed to convince the Jewish leaders of Jesus’ messiahship. This concluding verse not only emphasizes that knowledge of the Law is insufficient, for the Law must be kept with humble repentance, but also teaches that wondrous events, even resurrection from the dead, do not automatically save men. By this story, the well-off in Luke’s community are urged to help the Lazarus’ in their midst. Although the poor are saved by grace alone (as shown in the story), they too need to respond to God’s call.
It is also important to realize, as pointed out last week, that from Jesus’ own lips we hear of the ability of those who have gone before us to intercede for those they have left behind.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
TWENTY-SIXTH SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 29, LUKE 16:19-31
(Amos 6:1a, 4-7; Psalm 146; 1 Timothy 6:11-16)
SUNDAY, SEPTEMBER 29, LUKE 16:19-31
(Amos 6:1a, 4-7; Psalm 146; 1 Timothy 6:11-16)
KEY VERSE: "If they do not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead" (v. 31).
TO KNOW: Jesus addressed a parable to those who were rich in material goods yet ignored the needs of the poor. In the story, a wealthy man feasted in luxury while Lazarus, a poor man, was outside his house, lying in agony, suffering from disease and starvation. When the two men died, their fortunes were reversed. Lazarus was taken to the "bosom of Abraham" (Lk 16:22) where the just awaited resurrection, while the rich man ended up in torment in the netherworld (Hebrew, She'ol; Hades in Greek, not synonymous with “Hell”). It is a place hopelessly separated from eternal happiness. The rich man still thinks of Lazarus as his errand boy, asking that he bring a drop of water to cool his tongue, then telling him to go and warn his brothers lest they ended up sharing a similar fate. But it is too late. Jesus said, if they did not listen to "Moses and the prophets" (the scriptures) they would not believe anyone else, even if that person should rise from the dead (an image of Jesus' own resurrection).
TO LOVE: Do I ignore the suffering people who are right at my doorstep?
TO SERVE: Lord Jesus, open my eyes to the "Lazarus" in my life.
ROSH HASHANAH - JEWISH NEW YEAR
Rosh Hashanah occurs on the first and second days of Tishri (September/October). In Hebrew, Rosh Hashanah means "head of the year," and is commonly known as the Jewish New Year, although there is little similarity between Rosh Hashanah and the New Year's festivities, many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to look back at the mistakes of the past year and plan the changes to make in the New Year. The holiday was instituted in Lev. 23:24-25 and referred to as Yom Ha-Zikkaron, the day of remembrance or Yom Teruah, the day of the sounding of the shofar, a ram's horn which is blown somewhat like a trumpet.
Sunday 29 September 2019
26TH WEEK | Week II Psalter
26th Sunday In Ordinary Time
Amos 6:1, 4-7. Psalm 145(146):6-10. 1 Timothy 6:11-16. Luke 16:19-31.
Praise the Lord, my soul! – Psalm 145(146):6-10
‘Now Lazarus is being comforted while you are in agony’
Amos 6:1, 4-7. Psalm 145(146):6-10. 1 Timothy 6:11-16. Luke 16:19-31.
Praise the Lord, my soul! – Psalm 145(146):6-10
‘Now Lazarus is being comforted while you are in agony’
‘It is easier for a camel to go through the eye of a needle than
for someone who is rich to enter the kingdom of God’ (Matthew 19:24). This
teaching of Jesus is exemplified in the parable of the rich man and
Lazarus – the only parable in which a character is named.
The rich man not only fails to minister to the needs of the
beggar, he is indifferent to his plight or even culpably unaware of his
existence. There is no room for the likes of Lazarus either at his table or in
his heart. The rich man resembles the pagan gods of whom the psalmist said:
‘They have eyes, but they do not see’ (Psalm 135:16). Lord, help me
to recognise my brother Lazarus whenever he appears in my life. May my
awareness of my own wounds set me free to care for the poor among us.
Saints Michael, Gabriel, and Raphael
Saint of the Day for September 29
 |
| Detail | East window behind the altar | St. Michael’s Church, Ballinasloe, County Galway, Ireland | Frederick Settle Barff |
Saints Michael, Gabriel, and Raphael’s Story
Angels—messengers from God—appear frequently in Scripture, but
only Michael, Gabriel and Raphael are named.
Michael appears in Daniel’s vision as “the great prince” who
defends Israel against its enemies; in the Book of Revelation, he
leads God’s armies to final victory over the forces of evil. Devotion to
Michael is the oldest angelic devotion, rising in the East in the fourth century.
The Church in the West began to observe a feast honoring Michael and the angels
in the fifth century.
Gabriel also makes an appearance in Daniel’s visions, announcing
Michael’s role in God’s plan. His best-known appearance is an encounter with a
young Jewish girl named Mary, who consents to bear the Messiah.
Lectio Divina: 26th Sunday of Ordinary Time (C)
Lectio Divina
Sunday, September 29, 2019
The parable of Lazarus and the rich man
Between the two only a closed door
Luke 16: 19-31
Between the two only a closed door
Luke 16: 19-31
1. Opening prayer
Lord Jesus, send Your Spirit to help us to read the scriptures
with the same mind that You read them to the disciples on the way to Emmaus. In
the light of the Word, written in the Bible, You helped them to discover the
presence of God in the disturbing events of Your sentence and death.
Thus, the cross that seemed to be the end of all hope became for
them the source of life and of resurrection.
Create silence in us so that we may listen to Your voice in creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.
Create silence in us so that we may listen to Your voice in creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.
2. Reading
a) A key to the reading:
In this 26th Sunday of Ordinary Time, the
Liturgy places before us the parable of the poor Lazarus, sitting before the
door of the rich man. This parable is a faithful mirror, in which is mirrored
not only the situation of the society at the time of Jesus, but also our
society of the XXI century. The parable is a strong and radical denunciation of
this situation, because it clearly indicates that God’s way is contrary to
that. In the parable there are three persons: the poor man, the rich man and
Father Abraham. The poor man has a name, but does not speak. He hardly exists.
His only friends are the little dogs which lick his wounds. The rich man does
not have a name, but speaks always and insists. He wants to be right, but he
does not succeed. Father Abraham is the father of both of them, and loves both,
and he calls the rich man who is in hell, but he does not succeed in making the
rich man change his opinion and experience conversion. During the reading try
to be very attentive to the conversation of the rich man with Father Abraham,
to the arguments of the rich man and to the arguments of Father Abraham.
b) A division of the text to help in the reading:
Luke 16:19-21: The situation of both in this life.
Luke 16:22: The situation of both in the other life.
Luke 16:23-26: The first conversation between the rich man and Abraham.
Luke 16:27-29: The second conversation between the rich man and Abraham.
Luke 16:30-31: The third conversation between the rich man and Abraham.
Luke 16:22: The situation of both in the other life.
Luke 16:23-26: The first conversation between the rich man and Abraham.
Luke 16:27-29: The second conversation between the rich man and Abraham.
Luke 16:30-31: The third conversation between the rich man and Abraham.
c) Text:
Jesus said to the Pharisees: "There was a rich man who
dressed in purple garments and fine linen and dined sumptuously each day. And
lying at his door was a poor man named Lazarus, covered with sores, who would
gladly have eaten his fill of the scraps that fell from the rich man's table.
Dogs even used to come and lick his sores. When the poor man died, he was
carried away by angels to the bosom of Abraham. The rich man also died and was
buried, and from the netherworld, where he was in torment, he raised his eyes
and saw Abraham far off and Lazarus at his side. And he cried out, 'Father
Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water
and cool my tongue, for I am suffering torment in these flames.' Abraham
replied, 'My child, remember that you received what was good during your
lifetime while Lazarus likewise received what was bad; but now he is comforted
here, whereas you are tormented. Moreover, between us and you a great chasm is
established to prevent anyone from crossing who might wish to go from our side
to yours or from your side to ours.' He said, 'Then I beg you, father, send him
to my father's house, for I have five brothers, so that he may warn them, lest
they too come to this place of torment.' But Abraham replied, 'They have Moses
and the prophets. Let them listen to them.' He said, 'Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.' Then Abraham
said, 'If they will not listen to Moses and the prophets, neither will they be
persuaded if someone should rise from the dead.'"
3. A moment of prayerful silence
that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which point of the text pleased you most and what struck you
most? Why?
b) Compare the situation of the poor man and of the rich man before and after death. What is their situation before death? What changes in the situation of the poor man and of the rich man after death?
c) What separates the poor man from the rich man before death? What separates the rich man from the poor man after death?
d) In the conversation between the rich man and Father Abraham, what does the rich man ask and what is Abraham’s response?
e) In this parable, the situation changes only after death. Would it be that Jesus wants to tell us that during life the poor have to bear everything in order to be able then to merit Heaven? What do you think?
f) There are some people who, like the rich man of the parable, expect miracles in order to be able to believe in God. But God asks us to believe in Moses and in the prophets. And I, toward which side does my heart tend: toward the miracle or toward the Word of God?
g) How do I treat the poor? For me, do they have a name?
b) Compare the situation of the poor man and of the rich man before and after death. What is their situation before death? What changes in the situation of the poor man and of the rich man after death?
c) What separates the poor man from the rich man before death? What separates the rich man from the poor man after death?
d) In the conversation between the rich man and Father Abraham, what does the rich man ask and what is Abraham’s response?
e) In this parable, the situation changes only after death. Would it be that Jesus wants to tell us that during life the poor have to bear everything in order to be able then to merit Heaven? What do you think?
f) There are some people who, like the rich man of the parable, expect miracles in order to be able to believe in God. But God asks us to believe in Moses and in the prophets. And I, toward which side does my heart tend: toward the miracle or toward the Word of God?
g) How do I treat the poor? For me, do they have a name?
5. For those who wish to deepen more into the theme
a) Context:
i) In the Gospel of Luke, from Chapter 9 (Lk 9:51), we are
accompanying Jesus on His journey toward Jerusalem. Here in chapters 15 and 16,
as to say, we reach the summit, the center of the journey, from where it is
possible to see the road that has already been covered and that which still has
to be covered. Or, that is, that on the summit of the hill, or in the center of
the Gospel, we perceive with greater clarity the two principal themes which go
through the Gospel of Luke, from beginning to end. In chapter 15, the parable
of the father with his two sons reveals to us the tenderness and the mercy of
God who accepts all. Now chapter 16 presents to us the parable of the poor
Lazarus to reveal the attitude that we should have before the problem of
poverty and of social injustice.
ii) Every time that Jesus has something important to
communicate, He narrates or tells a parable; He creates a story which mirrors
the reality of the people. Thus, during the reflection on visible reality, He
leads those who listen to discover the invisible appeals of God, present in
life. A parable is made to make people think and reflect. This is why it is
important to be attentive even to small details. In the parable on which we are
meditating, there are three persons: Lazarus, the poor man, the only one who
does not speak; the rich man without a name, who speaks to ask for favors;
Father Abraham, who, in the parable, represents the thought of God. The rich
man without a name represents the dominating ideology of the government of the
time. Lazarus represents the excruciating cry of the poor at the time of Jesus,
of the time of Luke and of all times.
b) Commentary on the text:
Luke 16:19-21: The situation of the rich man and of the
poor man.
Here we have the two extremes of society: on the one hand, the aggressive richness; on the other, the poor without any resources, without any rights, covered with ulcers and wounds, impure, with nobody to accept him, to receive him, except the little dogs which lick his wounds. What separates both of them is only a door: the closed door of the house of the rich man. On his part there is no acceptance, no pity for the problem of the poor man who is before his door. But in the parable, the poor man has a name, while the rich man does not. The name of the poor man is Lazarus, which means God helps.
Through the poor God helps, the rich and the rich man could have his name written in the Book of Life. The rich man does not accept to be helped by the poor man, because he continues to keep the door closed. This beginning of the parable, which describes the situation, is a faithful mirror of what happens in the time of Jesus and of Luke. It is also the mirror of what happens today!
Here we have the two extremes of society: on the one hand, the aggressive richness; on the other, the poor without any resources, without any rights, covered with ulcers and wounds, impure, with nobody to accept him, to receive him, except the little dogs which lick his wounds. What separates both of them is only a door: the closed door of the house of the rich man. On his part there is no acceptance, no pity for the problem of the poor man who is before his door. But in the parable, the poor man has a name, while the rich man does not. The name of the poor man is Lazarus, which means God helps.
Through the poor God helps, the rich and the rich man could have his name written in the Book of Life. The rich man does not accept to be helped by the poor man, because he continues to keep the door closed. This beginning of the parable, which describes the situation, is a faithful mirror of what happens in the time of Jesus and of Luke. It is also the mirror of what happens today!
Luke 16:22: The change revealed by the truth which was
hidden.
“Now it happened that the poor man died and was carried away by the angels into Abraham’s embrace. The rich man also died and was buried”. In the parable, the poor man dies before the rich man. This is a warning for the rich. Up to the time when the poor man was before the door, alive, it is still possible for the rich man to be saved. But after the poor man dies, the rich man also dies. Today, millions of poor people die, victims of the geopolitics of the rich countries.
The poor man dies and is carried away by the angels into Abraham’s embrace. The embrace of Abraham is the source of life, from where is born the People of God. Lazarus, the poor man, belongs to the People of God, forms part of the People of Abraham , from which he is excluded because he was at the door of the rich man. The rich man, who thinks that he is a son of Abraham , also dies and is buried. But he does not go toward the embrace of Abraham, because he is not a son of Abraham!
The introduction of the parable ends here. Now begins the revelation of its meaning, through three conversations between the rich man and Father Abraham.
“Now it happened that the poor man died and was carried away by the angels into Abraham’s embrace. The rich man also died and was buried”. In the parable, the poor man dies before the rich man. This is a warning for the rich. Up to the time when the poor man was before the door, alive, it is still possible for the rich man to be saved. But after the poor man dies, the rich man also dies. Today, millions of poor people die, victims of the geopolitics of the rich countries.
The poor man dies and is carried away by the angels into Abraham’s embrace. The embrace of Abraham is the source of life, from where is born the People of God. Lazarus, the poor man, belongs to the People of God, forms part of the People of Abraham , from which he is excluded because he was at the door of the rich man. The rich man, who thinks that he is a son of Abraham , also dies and is buried. But he does not go toward the embrace of Abraham, because he is not a son of Abraham!
The introduction of the parable ends here. Now begins the revelation of its meaning, through three conversations between the rich man and Father Abraham.
Luke 16:23-26: The first conversation between the rich
man without a name and Father Abraham.
The parable is like a window which Jesus opens for us on the other side of life, the side of God. It is not a question of Heaven. It is a question of the true side of life discovered only by faith and that the rich man, without faith, does not perceive. The dominating ideology prevents him from discovering it. And it is only in the light of death that the ideology disintegrates in the mind of the rich man, and that the true value of life appears to him. On God’s part, without the ideology and the deceiving propaganda of the government, their luck will be changed: The rich man suffers, the poor man is happy. The rich man, in seeing Lazarus in Abraham’s embrace asks that Lazarus give some relief to his suffering. In the light of death, the rich man discovers that Lazarus is his only possible benefactor. But now it is too late! The rich man without a name is a Jew (or Christian), is “pious”, knows Abraham, and calls him Father. Abraham responds and calls him son. That means, in reality, this word of Abraham is addressed to the rich who are alive. In so far as being alive, they also have the possibility of becoming sons of Abraham, if they open the door to Lazarus, to the poor man, to the only one who in God’s name can help them. For the rich man, closed up in his suffering, salvation consisted of a drop of water which Lazarus could give him. In reality, for the rich man, salvation does not consist in Lazarus giving him a drop of water to refresh his tongue, but rather, that he himself, the rich man, open the closed door of his house and enters into contact with the poor man. It is only in this way that it will be possible to overcome the great abyss which separates him.
In Abraham’s response, the truth of the four curses appears before the rich man: (Lk 6: 24-26).
But alas for you who are rich:
you are having your consolation now.
Alas for you who have plenty to eat now:
you shall go hungry.
Alas for you who are laughing now:
you shall mourn and weep.
Alas for you when everyone speaks well of you!
This was the way their ancestors treated the false prophets.
The parable is like a window which Jesus opens for us on the other side of life, the side of God. It is not a question of Heaven. It is a question of the true side of life discovered only by faith and that the rich man, without faith, does not perceive. The dominating ideology prevents him from discovering it. And it is only in the light of death that the ideology disintegrates in the mind of the rich man, and that the true value of life appears to him. On God’s part, without the ideology and the deceiving propaganda of the government, their luck will be changed: The rich man suffers, the poor man is happy. The rich man, in seeing Lazarus in Abraham’s embrace asks that Lazarus give some relief to his suffering. In the light of death, the rich man discovers that Lazarus is his only possible benefactor. But now it is too late! The rich man without a name is a Jew (or Christian), is “pious”, knows Abraham, and calls him Father. Abraham responds and calls him son. That means, in reality, this word of Abraham is addressed to the rich who are alive. In so far as being alive, they also have the possibility of becoming sons of Abraham, if they open the door to Lazarus, to the poor man, to the only one who in God’s name can help them. For the rich man, closed up in his suffering, salvation consisted of a drop of water which Lazarus could give him. In reality, for the rich man, salvation does not consist in Lazarus giving him a drop of water to refresh his tongue, but rather, that he himself, the rich man, open the closed door of his house and enters into contact with the poor man. It is only in this way that it will be possible to overcome the great abyss which separates him.
In Abraham’s response, the truth of the four curses appears before the rich man: (Lk 6: 24-26).
But alas for you who are rich:
you are having your consolation now.
Alas for you who have plenty to eat now:
you shall go hungry.
Alas for you who are laughing now:
you shall mourn and weep.
Alas for you when everyone speaks well of you!
This was the way their ancestors treated the false prophets.
Luke 16:27-29: The second conversation between the rich
man and Abraham
The rich man insists, “Father, I beg you then to send Lazarus to my father’s house, since I have five brothers!” The rich man does not want his brothers to suffer the same torment. “Send Lazarus!” Lazarus, the poor man, is the only true intermediary between God and the rich. But the rich man, during his life was not concerned for the poor Lazarus. He is concerned about himself and his brothers. He was never concerned about the poor! It is like the older son of the “Parable of the Father with two sons” (Lk 15:25-30). The older one wanted to have a feast with his friends, and not with his brother who had been lost. Abraham’s response is clear: “They have Moses and the prophets; let them listen to them!” They have the bible! The rich man had the bible. He knew it even by heart. But he never became aware that the bible had something to do with the poor who were at his door. The key to understanding the meaning of the bible and of salvation is poor Lazarus, sitting at the door of the rich man!
The rich man insists, “Father, I beg you then to send Lazarus to my father’s house, since I have five brothers!” The rich man does not want his brothers to suffer the same torment. “Send Lazarus!” Lazarus, the poor man, is the only true intermediary between God and the rich. But the rich man, during his life was not concerned for the poor Lazarus. He is concerned about himself and his brothers. He was never concerned about the poor! It is like the older son of the “Parable of the Father with two sons” (Lk 15:25-30). The older one wanted to have a feast with his friends, and not with his brother who had been lost. Abraham’s response is clear: “They have Moses and the prophets; let them listen to them!” They have the bible! The rich man had the bible. He knew it even by heart. But he never became aware that the bible had something to do with the poor who were at his door. The key to understanding the meaning of the bible and of salvation is poor Lazarus, sitting at the door of the rich man!
c) Extending the information:
Because of the unjust social context at the time of Jesus:
In the year 64 B.C. the Romans invaded Palestine and imposed
upon the people a very heavy tax. The scholars estimate that more or less half
of the family income was destined to pay the taxes, the taxes of the Roman
government. Besides, Rome made a geopolitical reorganization in the region.
Before the Roman invasion, the whole region, from Tyre to Sidon up to the
frontier with Egypt, was governed by the Asmonei, the prolongation of the
Maccabees. After the invasion, only three regions remained under the government
of the Jews: Judea, Pereira and Galilee. In order to be able to maintain the
control on dominated peoples with a minimum of sacrifice and at their own
expense, the Romans were the Sadducees, the elders, some publicans and some of
the priests. Thus, all this change brought about by the Roman invasion caused
almost all the Jews who were living in the other territories of that region to
migrate toward Judea and Galilee. The consequence of this: the population was
doubled in Judea and in Galilee and the family income diminished by half. The
result: on the one hand, progressive impoverishment, unemployment, begging,
extreme poverty; on the other, exaggerated enrichment of the local population,
supported by the Romans. The faithful picture of this situation is expressed in
the parable of poor Lazarus and of the rich man who had no pity.
Final Reflection around the parable
The rich man who has everything and who closes himself up in
himself, loses God, loses the richness, loses life, loses himself, loses his
name, loses everything. The poor man who has nothing, has God, gains life, has
a name, gains everything. The poor man is Lazarus; he is “God helps”. God comes
to us in the person of the poor man sitting at our door, to help us overcome
the insurmountable abyss created by the rich who have no heart. Lazarus is also
Jesus, the poor Messiah and servant, who was not accepted, but whose death
radically changed all things. And in the light of the death of the poor man,
everything changes.
The place of torment is the situation of the people without God.
Even if the rich man thinks that he has a religion and faith, he does not know
how to be with God because he does not open the door to the poor man, as
Zacchaeus did (Lk 19:1-10).
6. Prayer of a Psalm
Psalm 15 (14): Yahweh, who can find a home in Your tent?
Yahweh, who can find a home in Your tent,
who can dwell on Your holy mountain?
who can dwell on Your holy mountain?
Whoever lives blamelessly,
who acts uprightly,
who speaks the truth from the heart,
who keeps the tongue under control,
who does not wrong a comrade,
who casts no discredit on a neighbor,
who looks with scorn on the vile,
but honors those who fear Yahweh,
who stands by an oath at any cost,
who asks no interest on loans,
who takes no bribe to harm the innocent.
No one who so acts can ever be shaken.
who acts uprightly,
who speaks the truth from the heart,
who keeps the tongue under control,
who does not wrong a comrade,
who casts no discredit on a neighbor,
who looks with scorn on the vile,
but honors those who fear Yahweh,
who stands by an oath at any cost,
who asks no interest on loans,
who takes no bribe to harm the innocent.
No one who so acts can ever be shaken.
7. Final Prayer
Lord Jesus, we thank You for the word that has enabled us to
understand better the will of the Father. May Your Spirit enlighten our actions
and grant us the strength to practice what Your Word has revealed to us. May
we, like Mary, Your mother, not only listen to but also practice the Word. You
live and reign with the Father in the unity of the Holy Spirit forever and
ever. Amen.
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