Eleventh Sunday in Ordinary Time
Lectionary:
93
Reading
Nathan said to David:
“Thus says the LORD God ofIsrael :
‘I anointed you king ofIsrael
I rescued you from the hand of Saul.
I gave you your lord’s house and your lord’s wives for your own.
I gave you the house ofIsrael
and of Judah
And if this were not enough, I could count up for you still more.
Why have you spurned the Lord and done evil in his sight?
You have cut down Uriah the Hittite with the sword;
you took his wife as your own,
and him you killed with the sword of the Ammonites.
Now, therefore, the sword shall never depart from your house,
because you have despised me
and have taken the wife of Uriah to be your wife.’
Then David said to Nathan,
“I have sinned against the LORD.”
Nathan answered David:
“The LORD on his part has forgiven your sin:
you shall not die.”
“Thus says the LORD God of
‘I anointed you king of
I rescued you from the hand of Saul.
I gave you your lord’s house and your lord’s wives for your own.
I gave you the house of
And if this were not enough, I could count up for you still more.
Why have you spurned the Lord and done evil in his sight?
You have cut down Uriah the Hittite with the sword;
you took his wife as your own,
and him you killed with the sword of the Ammonites.
Now, therefore, the sword shall never depart from your house,
because you have despised me
and have taken the wife of Uriah to be your wife.’
Then David said to Nathan,
“I have sinned against the LORD.”
Nathan answered David:
“The LORD on his part has forgiven your sin:
you shall not die.”
Responsorial PsalmPS 32:1-2, 5, 7, 11
R. (cf. 5c) Lord, forgive the wrong I have
done.
Blessed is the one whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. Lord, forgive the wrong I have done.
I acknowledged my sin to you,
my guilt I covered not.
I said, “I confess my faults to the LORD,”
and you took away the guilt of my sin.
R. Lord, forgive the wrong I have done.
You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.
R. Lord, forgive the wrong I have done.
Be glad in the LORD and rejoice, you just;
exult, all you upright of heart.
R. Lord, forgive the wrong I have done.
Blessed is the one whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. Lord, forgive the wrong I have done.
I acknowledged my sin to you,
my guilt I covered not.
I said, “I confess my faults to the LORD,”
and you took away the guilt of my sin.
R. Lord, forgive the wrong I have done.
You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.
R. Lord, forgive the wrong I have done.
Be glad in the LORD and rejoice, you just;
exult, all you upright of heart.
R. Lord, forgive the wrong I have done.
Reading 2GAL 2:16, 19-21
Brothers and sisters:
We who know that a person is not justified by works of the law
but through faith in Jesus Christ,
even we have believed in Christ Jesus
that we may be justified by faith in Christ
and not by works of the law,
because by works of the law no one will be justified.
For through the law I died to the law,
that I might live for God.
I have been crucified with Christ;
yet I live, no longer I, but Christ lives in me;
insofar as I now live in the flesh,
I live by faith in the Son of God
who has loved me and given himself up for me.
I do not nullify the grace of God;
for if justification comes through the law,
then Christ died for nothing.
GospelLK 7:36—8:3
A Pharisee invited Jesus to dine with him,
and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
“If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner.”
Jesus said to him in reply,
“Simon, I have something to say to you.”
“Tell me, teacher, ” he said.
“Two people were in debt to a certain creditor;
one owed five hundred days’ wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?”
Simon said in reply,
“The one, I suppose, whose larger debt was forgiven.”
He said to him, “You have judged rightly.”
Then he turned to the woman and said to Simon,
“Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven
because she has shown great love.
But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves,
“Who is this who even forgives sins?”
But he said to the woman,
“Your faith has saved you; go in peace.”
Afterward he journeyed from one town and village to another,
preaching and proclaiming the good news of the kingdom of God
A Pharisee invited Jesus to dine with him,
and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
“If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner.”
Jesus said to him in reply,
“Simon, I have something to say to you.”
“Tell me, teacher, ” he said.
“Two people were in debt to a certain creditor;
one owed five hundred day’s wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?”
Simon said in reply,
“The one, I suppose, whose larger debt was forgiven.”
He said to him, “You have judged rightly.”
Then he turned to the woman and said to Simon,
“Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven
because she has shown great love.
But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves,
“Who is this who even forgives sins?”
But he said to the woman,
“Your faith has saved you; go in peace.”
and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city
who learned that he was at table in the house of the Pharisee.
Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping
and began to bathe his feet with her tears.
Then she wiped them with her hair,
kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself,
“If this man were a prophet,
he would know who and what sort of woman this is who is touching him,
that she is a sinner.”
Jesus said to him in reply,
“Simon, I have something to say to you.”
“Tell me, teacher, ” he said.
“Two people were in debt to a certain creditor;
one owed five hundred day’s wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both.
Which of them will love him more?”
Simon said in reply,
“The one, I suppose, whose larger debt was forgiven.”
He said to him, “You have judged rightly.”
Then he turned to the woman and said to Simon,
“Do you see this woman?
When I entered your house, you did not give me water for my feet,
but she has bathed them with her tears
and wiped them with her hair.
You did not give me a kiss,
but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil,
but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven
because she has shown great love.
But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves,
“Who is this who even forgives sins?”
But he said to the woman,
“Your faith has saved you; go in peace.”
Meditation: "Which will love him more?"
What fuels extravagant love? Unbounding gratitude
for sure! No one who met Jesus could do so with indifference. They were either
attracted to him or repeled by him. Why did a rabbi invite Jesus to a nice
dinner and then treat him discourteously by neglecting to give him the
customary signs of respect and honor? Simon was very likely a collector of
celebrities. He patronized Jesus because of his popularity with the crowds. Why
did he criticize Jesus' compassionate treatment of a woman of ill repute – most
likely a prostitute? The Pharisees shunned the company of public sinners and in
so doing they neglected to give them the help they needed to find healing and
wholeness.
Why did a
woman with a bad reputation approach Jesus and anoint him at the risk of
ridicule and abuse by others? The woman's action was motivated by one thing,
and one thing only, namely, her love for Jesus and her gratitude for
forgiveness. She did something, however, a Jewish woman would never do in
public. She loosed her hair and anointed Jesus with her tears. It was customary
for a woman on her wedding day to bound her hair. For a married woman to loosen
her hair in public was a sign of grave immodesty. This woman was
oblivious to all around her, except for Jesus. She also did something which
only love can do. She took the most precious thing she had and spent it all on
Jesus. Her love was not calculated but extravagant. In a spirit of humility and
heart-felt repentance, she lavishly served the one who showed her the mercy and
kindness of God. Jesus, in his customary fashion, never lost the opportunity to
draw a lesson from such an incident.Why did Jesus put the parable of the two debtors before his learned host, a rabbi and teacher of the people? This parable is similar to the parable of the unforgiving official (see Matthew 18:23-35) in which the man who was forgiven much showed himself merciless and unforgiving. Jesus makes clear that great love springs from a heart forgiven and cleansed. "Love covers a multitude of sins" (1 Peter 4:8), "for love is of God" (1 John 4:7). The woman's lavish expression of love was proof that she had found favor with God. The stark contrast of attitudes between Simon and the woman of ill-repute, demonstrate how we can either accept or reject God's mercy. Simon, who regarded himself as an upright Pharisee, felt no need for love or mercy. His self-sufficiency kept him from acknowledging his need for God's grace. Are you grateful for God's mercy and grace?
Jesus traveled widely during his three years of public ministry. Luke tells us that a band of women accompanied Jesus and the twelve apostles (Luke 8:1-3). This was a diverse group of women. Some came from rich and prominent families, some had lived loose lives as adulterers and prostitutes, and others had been tormented with mental and spiritual afflictions. We know that Mary Magdalene had lived a very troubled life before Jesus freed her from seven demons. He healed her tormented mind and troubled conscience, and filled her with the joy of knowing God's love and forgiveness. She was privileged to be the first to meet Jesus as the risen Lord after he had died on the cross and his body laid in a tomb for three days. Another devoted follower who served and traveled with Jesus and the apostles was named Joanna. She was the wife of King Herod's chief financial officer and a wealthy lady of the court. It's unlikely that these two women would have ever met under other circumstances. What brought them together and united them in a bond of friendship, service, and loyalty to Jesus? Certainly Jesus and his message of the
Are you more like the status-conscious apostles who were concerned with promoting their own position, or like the women who were content to serve Jesus humbly and generously with their own personal resources (Luke 8:1-3)? Our fallen human nature is self-centered and selfish. It seeks to receive rather than to give, to be first rather than last, and to be served rather than to serve. Only the Lord Jesus can set us free from our unruly desires and self-centered ambitions. The Lord Jesus sets us free to love others whole-heartedly as he loves and to serve with a generous and grateful spirit. Through the gift of his Holy Spirit he gives us a servant's heart that seeks to put the interests and concerns of others ahead of our own personal interests. Jesus is our model who "came not to be served but to serve and to give his life as a ransom" for us (Matthew 20:28). The gospel honors these women who imitated Jesus in his selfless sacrificial love and humble service of others. Do you know the joy of serving the Lord Jesus in company with others who love and serve him with a willing spirit?
"Lord Jesus, fill my heart with love and gratitude for the mercy you have shown to me. Give me freedom and joy in loving and serving others with a generous spirit."
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A Woman’s
Love and Sorrow
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Eleventh Sunday in Ordinary Time
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Father Walter Schu, LC A Pharisee invited Jesus to dine with him, and he entered the Pharisee´s house and reclined at table. Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment. When the Pharisee who had invited him saw this he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner." Jesus said to him in reply, "Simon, I have something to say to you." "Tell me, teacher," he said. "Two people were in debt to a certain creditor; one owed five hundred days´ wages and the other owed fifty. Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?" Simon said in reply, "The one, I suppose, whose larger debt was forgiven." He said to him, "You have judged rightly." Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. You did not anoint my head with oil, but she anointed my feet with ointment. So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little." He said to her, "Your sins are forgiven." The others at table said to themselves, "Who is this who even forgives sins?" But he said to the woman, "Your faith has saved you; go in peace." Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the Introductory Prayer: Lord, I believe in you. I believe that you love me, that you are close by my side, and that you will be walking with me throughout this day. I trust in you, Lord. I trust you more than I trust myself, because you are infinitely good and all powerful. I love you, Jesus. I love you because you died on the cross for me, to save me. Petition: Lord, bring me to a true conversion of heart. 1. Tears of Love and Sorrow: How could the woman who was a sinner — and such a sinner — dare to enter the house of Simon the Pharisee when it was filled with distinguished guests? Two things moved her: She trusted Jesus, and she was overwhelmed by the guilt of her sins. She already knew Jesus, how he preached, how he had treated other sinners, others who were suffering inner anguish like she was. All her years of guilt, self-accusation, and near despair are released in a flood of silent tears that bathe Christ’s feet — tears of love and trusting sorrow. In an exquisitely feminine gesture, she wipes Christ’s feet with her hair and pours out all of her most precious ointment upon them. What heart could fail to be moved by the scene? What heart has not experienced Christ’s silent acceptance of its own poor tears of repentance, wrenched from a conscience laden down by sin? 2. “If This Man Were a Prophet”: Simon the Pharisee considers himself righteous before God and men. So the woman’s display causes him to doubt Jesus’ identity: “If this man were a prophet….” True righteousness, says St. Gregory the Great, is compassionate; whereas false righteousness is indignant. Simon feels no need for forgiveness. “The one thing which shuts a man off from God is self-sufficiency…. The better a man is, the more he feels his sin…. It is true to say that the greatest of sins is to be conscious of no sin; but a sense of need will open the door to the forgiveness of God, because God is love, and love’s greatest glory is to be needed” (The Gospel of Luke, William Barclay, p. 95). Besides the sinful woman, Jesus also seeks to win Simon to himself. And so he begins a gentle rebuke of Simon for his lack of hospitality, to try to make him aware that he, too, is in need of God’s forgiveness. 3. “Your Sins Are Forgiven”: After planting the seeds that he hopes will give rise to love, Jesus turns back to the woman. He pronounces those words which no one else can say, words that free her from her crushing burden, words that bring peace to her soul and an end to her tears, words that change her life forever, making her an ardent disciple of the Lord: “Your sins are forgiven.” A few other words follow, just as gentle, just as encouraging, just as able to change a life: “Your faith has saved you; go in peace.” With what newfound dignity the woman slowly rises to her feet, faces the stunned and still hostile guests, and silently takes her leave of that company! Have our hearts and consciences been penetrated in the same way by those words of Christ we hear each time we receive the sacrament of reconciliation: “I absolve you from your sins”? Have our lives changed like hers did? Conversation with Christ: Thank you, Lord, for your goodness of heart, for your insatiable zeal to reach every soul and win them over to you. Thank you for allowing me to express my love and sorrow to you in this meditation.
Resolution: I will strive to bring someone I know into
contact with Christ’s mercy.
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SUNDAY, JUNE 16
ELEVENTH SUNDAY IN ORDINARY TIME
ELEVENTH SUNDAY IN ORDINARY TIME
LUKE 7:36 ̶ 8:3
(2 Samuel:7-10, 13; Psalm 32; Galatians 2:16, 19-21)
KEY VERSE: "And he said to the woman, "Your faith has saved you; go in peace" (Lk 7:50).
REFLECTING: Can I act with kindness toward someone I feel is indebted to me?
PRAYING: Lord Jesus, help me to be show mercy to others because of the mercy you have shown to me.
jUNE 16 -- FATHER'S DAY (USA
The United States is one of the few countries in the world that has an official day on which fathers are honored by their children. In 1909, Mrs. Dodd approached her own minister and others in
�See what love the Father has given us, that we should be called children of God; and that is what we are!�� I John 3:1
Scripture Study
June 16, 2013 Twelfth Sunday of Ordinary Time
We have finally reached Ordinary Time with the 12th Sunday of
the Year. These Sundays are not called Ordinary Time because they are
unimportant but because they are counted. The word, "Ordinary", comes
from "ordinal" which means counted. The Sundays of Ordinary Time are
counted rather than named. During Ordinary Time the focus of the Lectionary is
not on doctrinal matters but on how to live the Christian life and on how to be
a disciple of Jesus.
First Reading: Zechariah 12:10-11
10 I will pour out on the house of David and on the inhabitants of Jerusalem a spirit of grace and petition; and they shall look on him whom they have thrust through, and they shall mourn for him as one mourns for an only son, and they shall grieve over him as one grieves over a first-born. 11 On that day the mourning inJerusalem
NOTES on FirstReading
* 12:10 In a sense God here promises to send the grace of repentance and conversion. This passage is similar to the Servant of the Lord song in Isaiah 52:13-53:12. The blessings of God (a spirit of grace and petition) will be poured out on God's people through the intervention of an unnamed sufferer (him whom they have thrust through). In John 19:37 the Evangelist sees this as a prophecy fulfilled in the piercing of Christ's side.
* 12:11 The mourning for the pierced victim inJerusalem Megiddo
SecondReading
26 For through faith you are all children of God in Christ Jesus. 27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham's descendant, heirs according to the promise.
NOTES on SecondReading
* 3:26 The phrase, "in Christ Jesus," does not mean "faith in Jesus," rather the formula indicates a mode of union with Christ the Son as a result of faith and baptism. The phrase Children of God is literally "sons," probably used in contrast to the young child under the disciplinarian in Gal 3:24-25. The term is used in a non-restricted sense and includes both males and females (Gal 3:28).
* 3:27-28 The language used here is most likely a formula used at baptism that expresses racial, social, economic, and sexual equality in Christ (SeeCol
* 3:27 Baptism is the sacramental complement of faith, the rite whereby a person achieves union with Christ and manifests his commitment. The term used here literally means "have put on Christ." See Romans 13:14; Eph 4:24;Col
GospelReading
18 Once when Jesus was praying in solitude, and the disciples were with him, he asked them, "Who do the crowds say that I am?" 19 They said in reply, "John the Baptist; others, Elijah; still others, 'One of the ancient prophets has arisen.'" 20 Then he said to them, "But who do you say that I am?" Peter said in reply, "The Messiah of God." 21 He rebuked them and directed them not to tell this to anyone.
22 He said, "The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised."
23 Then he said to all, "If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. 24 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it."
NOTES on Gospel:
* 9:18-22 Although this incident is based on Mark 8:27-33, Luke has eliminated Peter's refusal to accept Jesus as suffering Son of Man (Mark 8:32) and the rebuke of Peter by Jesus (Mark 8:33). Typically in this gospel, Luke softens the somewhat harsh portrait of Peter and the other apostles that is found in his Marcan source (See Luke 22:39-46, which similarly lacks a rebuke of Peter that occurs in the source, Mark 14:37-38).
* 9:18 Luke presents Jesus at prayer at important points in his ministry. He does it so often that prayer itself becomes a major theme. Luke shows Jesus at prayer at his baptism (Luke 3:21); at the choice of the Twelve (Luke 6:12); here, right before Peter's confession (Luke 9:18); at the transfiguration (Luke 9:28); when he teaches his disciples to pray (Luke 11:1); at the Last Supper (Luke 22:32); on the Mount of Olives (Luke 22:41); on the cross (Luke 23:46).
* 9:19 These answers are the same as the ones given to Herod in 9:7-9.
* 9:20 The title used in the text is christos, "Christ." It is the Greek equivalent of the Hebrew masiah, "Messiah," "anointed one." Many Jews, in first-centuryPalestine ,
applied the title to an awaited royal leader from the line of David who was
expected to restore the kingdom to Israel
* 9:22 Jesus tells them "not to tell this to anyone." This is known as the "Messianic secret." Although it is more prominent in Mark, Luke also shows Jesus forbidding the disciples to proclaim Him as the Messiah until they know what it really means.
* 9:23 "Daily" is a Lucan addition to a saying of Jesus. The addition of that one word removes the saying from a context that envisioned the imminent suffering and death of the disciple of Jesus (as in Mark 8:34-35) and places it in one that focuses on the demands of daily Christian life. Taking up the cross and following Jesus is not a one shot deal. It is a choice and an action that must be repeated on a daily basis.
www.st-raymond-dublin.orgFirst Reading: Zechariah 12:10-11
10 I will pour out on the house of David and on the inhabitants of Jerusalem a spirit of grace and petition; and they shall look on him whom they have thrust through, and they shall mourn for him as one mourns for an only son, and they shall grieve over him as one grieves over a first-born. 11 On that day the mourning in
NOTES on First
* 12:10 In a sense God here promises to send the grace of repentance and conversion. This passage is similar to the Servant of the Lord song in Isaiah 52:13-53:12. The blessings of God (a spirit of grace and petition) will be poured out on God's people through the intervention of an unnamed sufferer (him whom they have thrust through). In John 19:37 the Evangelist sees this as a prophecy fulfilled in the piercing of Christ's side.
* 12:11 The mourning for the pierced victim in
Second
26 For through faith you are all children of God in Christ Jesus. 27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham's descendant, heirs according to the promise.
NOTES on Second
* 3:26 The phrase, "in Christ Jesus," does not mean "faith in Jesus," rather the formula indicates a mode of union with Christ the Son as a result of faith and baptism. The phrase Children of God is literally "sons," probably used in contrast to the young child under the disciplinarian in Gal 3:24-25. The term is used in a non-restricted sense and includes both males and females (Gal 3:28).
* 3:27-28 The language used here is most likely a formula used at baptism that expresses racial, social, economic, and sexual equality in Christ (See
* 3:27 Baptism is the sacramental complement of faith, the rite whereby a person achieves union with Christ and manifests his commitment. The term used here literally means "have put on Christ." See Romans 13:14; Eph 4:24;
Gospel
18 Once when Jesus was praying in solitude, and the disciples were with him, he asked them, "Who do the crowds say that I am?" 19 They said in reply, "John the Baptist; others, Elijah; still others, 'One of the ancient prophets has arisen.'" 20 Then he said to them, "But who do you say that I am?" Peter said in reply, "The Messiah of God." 21 He rebuked them and directed them not to tell this to anyone.
22 He said, "The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised."
23 Then he said to all, "If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. 24 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it."
NOTES on Gospel:
* 9:18-22 Although this incident is based on Mark 8:27-33, Luke has eliminated Peter's refusal to accept Jesus as suffering Son of Man (Mark 8:32) and the rebuke of Peter by Jesus (Mark 8:33). Typically in this gospel, Luke softens the somewhat harsh portrait of Peter and the other apostles that is found in his Marcan source (See Luke 22:39-46, which similarly lacks a rebuke of Peter that occurs in the source, Mark 14:37-38).
* 9:18 Luke presents Jesus at prayer at important points in his ministry. He does it so often that prayer itself becomes a major theme. Luke shows Jesus at prayer at his baptism (Luke 3:21); at the choice of the Twelve (Luke 6:12); here, right before Peter's confession (Luke 9:18); at the transfiguration (Luke 9:28); when he teaches his disciples to pray (Luke 11:1); at the Last Supper (Luke 22:32); on the Mount of Olives (Luke 22:41); on the cross (Luke 23:46).
* 9:19 These answers are the same as the ones given to Herod in 9:7-9.
* 9:20 The title used in the text is christos, "Christ." It is the Greek equivalent of the Hebrew masiah, "Messiah," "anointed one." Many Jews, in first-century
* 9:22 Jesus tells them "not to tell this to anyone." This is known as the "Messianic secret." Although it is more prominent in Mark, Luke also shows Jesus forbidding the disciples to proclaim Him as the Messiah until they know what it really means.
* 9:23 "Daily" is a Lucan addition to a saying of Jesus. The addition of that one word removes the saying from a context that envisioned the imminent suffering and death of the disciple of Jesus (as in Mark 8:34-35) and places it in one that focuses on the demands of daily Christian life. Taking up the cross and following Jesus is not a one shot deal. It is a choice and an action that must be repeated on a daily basis.
Lord, forgive the wrong I have done.
'Your faith has saved you: go in peace.'
Alas, dear Lord, we are all sinners, as you know. Today you tell us about faith, love and forgiveness. It is a bit of a worry when you say, 'It is the one who is forgiven little who shows little love.' Do we need to be like David or your feet-washing friend, who were public sinners, to show great love?
Most of us, thanks to your love and grace, are run-of-the mill sinners, but we know that you give us great love and we strive to give you great love in return. So we will take care not to judge others we imagine are sinners. We will remember that we are weak and totally dependent on you for help to overcome our sinful ways.
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December 31
St. John Francis Regis
(1597-1640)
(1597-1640)
Born into a
family of some wealth, John Francis was so impressed by his Jesuit educators
that he himself wished to enter the Society of Jesus. He did so at age 18.
Despite his rigorous academic schedule he spent many hours in chapel, often to
the dismay of fellow seminarians who were concerned about his health. Following
his ordination to the priesthood, he undertook missionary work in various
French towns. While the formal sermons of the day tended toward the poetic, his
discourses were plain. But they revealed the fervor within him and attracted
people of all classes. Father Regis especially made himself available to the
poor. Many mornings were spent in the confessional or at the altar celebrating
Mass; afternoons were reserved for visits to prisons and hospitals.
The
Bishop of Viviers, observing the success of Father Regis in communicating with
people, sought to draw on his many gifts, especially needed during the
prolonged civil and religious strife then rampant throughout Though Father Regis longed to work as a missionary among the North American Indians in
The last four years of his life were spent preaching and in organizing social services, especially for prisoners, the sick and the poor. In the autumn of 1640, Father Regis sensed that his days were coming to a conclusion. He settled some of his affairs and prepared for the end by continuing to do what he did so well: speaking to the people about the God who loved them. On December 31, he spent most of the day with his eyes on the crucifix. That evening, he died. His final words were: "Into thy hands I commend my spirit."
He was canonized in 1737.
Comment:
John longed to travel to theNew World and become a missionary to the
Native Americans, but he was called instead to work among his own compatriots.
Unlike many famous preachers, he isn’t remembered for golden-tongued oratory.
What people who listened to him heard was his own fervent faith, and it had a
powerful effect on them. We can recall homilists who impressed us for the same
reason. More importantly for us, we can also remember ordinary people,
neighbors and friends, whose faith and goodness touched us and brought us to
deeper faith. That is the calling most of us must follow.
www.americancatholic.orgJohn longed to travel to the
LECTIO: 11TH SUNDAY OF ORDINARY TIME
(C)
Lectio:
Sunday, June 16, 2013
Jesus welcomes and
defends
the woman with the ointment.
Poor people’s trust in Jesus
Luke 7:36 to 8:3
the woman with the ointment.
Poor people’s trust in Jesus
Luke 7:36 to 8:3
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 in us silence 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 from 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 to us the Father and sent us your Spirit. Amen.
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 in us silence 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 from 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 to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the
reading:
The text of this
Sunday’s Gospel puts before us two related episodes. The first episode is quite
emotional. A woman who was thought to be a sinner in the city, has the courage
to go into Simon’s house, a Pharisee, during a meal, to meet Jesus, wash his
feet and cover them with kisses and ointment. The second episode describes
Jesus’ community of men and women.
As you read the text, imagine being in the Pharisee’s house at table and look carefully at the attitudes, actions and words of those present, the woman, Jesus and the Pharisees. Read again the brief information that Luke gives concerning the community that grew around Jesus and try to examine carefully the words used to show that the community was made up of men and women who followed Jesus.
As you read the text, imagine being in the Pharisee’s house at table and look carefully at the attitudes, actions and words of those present, the woman, Jesus and the Pharisees. Read again the brief information that Luke gives concerning the community that grew around Jesus and try to examine carefully the words used to show that the community was made up of men and women who followed Jesus.
c) A division of the
text to help with the reading:
Luke 7:36-38: A
woman washes Jesus’ feet in the house of a Pharisee
Luke 7:39-40: The Pharisee’s reaction and Jesus’ reply
Luke 7:41-43: The parable of the two debtors and the Pharisee’s reply
Luke 7:44-47: Jesus applies the parable and defends the girl
Luke 7:48-50: Love generates forgiveness and forgiveness generates love
Luke 8:1-3: The men and women disciples of Jesus’ community
Luke 7:39-40: The Pharisee’s reaction and Jesus’ reply
Luke 7:41-43: The parable of the two debtors and the Pharisee’s reply
Luke 7:44-47: Jesus applies the parable and defends the girl
Luke 7:48-50: Love generates forgiveness and forgiveness generates love
Luke 8:1-3: The men and women disciples of Jesus’ community
c) Text:
36 One of the Pharisees invited Jesus to a
meal. When he arrived at the Pharisee's house and took his place at table, 37
suddenly a woman came in, who had a bad name in the town. She had heard he was
dining with the Pharisee and had brought with her an alabaster jar of ointment.
38 She waited behind him at his feet, weeping, and her tears fell on his feet,
and she wiped them away with her hair; then she covered his feet with kisses
and anointed them with the ointment.
39 When the Pharisee who had invited him saw this, he said to himself, 'If this man were a prophet, he would know who this woman is and what sort of person it is who is touching him and what a bad name she has.' 40 Then Jesus took him up and said, 'Simon, I have something to say to you.' He replied, 'Say on, Master.' 41 'There was once a creditor who had two men in his debt; one owed him five hundred denarii, the other fifty. 42 They were unable to pay, so he let them both off. Which of them will love him more?' 43 Simon answered, 'The one who was let off more, I suppose.' Jesus said, 'You are right.' 44 Then he turned to the woman and said to Simon, 'You see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them away with her hair. 45 You gave me no kiss, but she has been covering my feet with kisses ever since I came in. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 For this reason I tell you that her sins, many as they are, have been forgiven her, because she has shown such great love. It is someone who is forgiven little who shows little love.' 48 Then he said to her, 'Your sins are forgiven.' 49 Those who were with him at table began to say to themselves, 'Who is this man, that even forgives sins?' 50 But he said to the woman, 'Your faith has saved you; go in peace.'
8:1 Now it happened that after this he made his way through towns and villages preaching and proclaiming the good news of thekingdom of God
39 When the Pharisee who had invited him saw this, he said to himself, 'If this man were a prophet, he would know who this woman is and what sort of person it is who is touching him and what a bad name she has.' 40 Then Jesus took him up and said, 'Simon, I have something to say to you.' He replied, 'Say on, Master.' 41 'There was once a creditor who had two men in his debt; one owed him five hundred denarii, the other fifty. 42 They were unable to pay, so he let them both off. Which of them will love him more?' 43 Simon answered, 'The one who was let off more, I suppose.' Jesus said, 'You are right.' 44 Then he turned to the woman and said to Simon, 'You see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them away with her hair. 45 You gave me no kiss, but she has been covering my feet with kisses ever since I came in. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 For this reason I tell you that her sins, many as they are, have been forgiven her, because she has shown such great love. It is someone who is forgiven little who shows little love.' 48 Then he said to her, 'Your sins are forgiven.' 49 Those who were with him at table began to say to themselves, 'Who is this man, that even forgives sins?' 50 But he said to the woman, 'Your faith has saved you; go in peace.'
8:1 Now it happened that after this he made his way through towns and villages preaching and proclaiming the good news of the
3. A moment of
prayerful silence
so that the Word of God may penetrate and
enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What struck you most in the text? Why?
b) What does the woman do and how does she do it?
c) What is the Pharisee’s attitude towards Jesus and towards the woman: what does he do and say?
d) What is Jesus’ attitude towards the woman: what does he do and say?
e) The woman would not have done what she did unless she was absolutely certain that Jesus would welcome her. Do present day people who are marginalized have the same certainty in our regard as Christians?
f) Love and forgiveness. Who are the women who follow Jesus? What binds them together?
g) Jesus’ community: Who are the women who follow Jesus? What do they do?
b) What does the woman do and how does she do it?
c) What is the Pharisee’s attitude towards Jesus and towards the woman: what does he do and say?
d) What is Jesus’ attitude towards the woman: what does he do and say?
e) The woman would not have done what she did unless she was absolutely certain that Jesus would welcome her. Do present day people who are marginalized have the same certainty in our regard as Christians?
f) Love and forgiveness. Who are the women who follow Jesus? What binds them together?
g) Jesus’ community: Who are the women who follow Jesus? What do they do?
5. For those who
wish to go deeper into the theme
a) The literary and
historical context of the text:
In chapter 7 of his Gospel, Luke describes the
new and surprising things that happen among the people since Jesus’
proclamation of the Kingdom
of God Capernaum , he praises the faith of the foreigner: “Amen I
say to you, not even in Israel
At the time of the New Testament inPalestine
At the time of the New Testament in
b) A commentary on
the text:
Luke 7:36-38: A
woman washes Jesus’ feet in the house of a Pharisee
Three totally different persons meet: Jesus, a Pharisee and a woman who was said to be a sinner. Jesus is in Simon’s house, a Pharisee who had invited him to eat in his house. A woman comes in, kneels at Jesus’ feet, weeps, bathes his feet with her tears, loosens her hair to wipe Jesus’ feet, kisses them and anoints them with ointment. The act of loosening her hair in public was a sign of independence. This is the scene that causes the debate that follows.
Three totally different persons meet: Jesus, a Pharisee and a woman who was said to be a sinner. Jesus is in Simon’s house, a Pharisee who had invited him to eat in his house. A woman comes in, kneels at Jesus’ feet, weeps, bathes his feet with her tears, loosens her hair to wipe Jesus’ feet, kisses them and anoints them with ointment. The act of loosening her hair in public was a sign of independence. This is the scene that causes the debate that follows.
Luke 7:39-40: The
Pharisees’ reply and Jesus’ reply
Jesus does not retreat, does not reprove the woman but rather welcomes what she does. The woman is someone who, according to the observant Jews of the time, could not be welcomed. Seeing what was going on, the Pharisee criticises Jesus and condemns the woman: "This man, were he a prophet, would surely know who and what manner of woman this is who is touching him, for she is a sinner!" In reply to the Pharisee’s provocation, Jesus tells a parable; a parable that will help the Pharisee and all of us to see the invisible call of the love of God who reveals himself in that scene.
Jesus does not retreat, does not reprove the woman but rather welcomes what she does. The woman is someone who, according to the observant Jews of the time, could not be welcomed. Seeing what was going on, the Pharisee criticises Jesus and condemns the woman: "This man, were he a prophet, would surely know who and what manner of woman this is who is touching him, for she is a sinner!" In reply to the Pharisee’s provocation, Jesus tells a parable; a parable that will help the Pharisee and all of us to see the invisible call of the love of God who reveals himself in that scene.
Luke 7:41-43: The
parable of the two debtors and the Pharisee’s reply
The parable recounts the following: A creditor had to debtors. One owed him 500 denarii and the other 50. A denarius was equivalent to a day’s wage. Thus the wages for fifty days! Neither of the two could pay. Both were forgiven. Which of them will love him more? The Pharisee replies: "He to whom he forgave more!" The parable presupposes that earlier, both the Pharisee and the woman had received some favour from Jesus. Now, in their attitude towards Jesus, they show their appreciation for the favour received. The Pharisee shows his love, his gratitude, by inviting Jesus to his house. The woman shows her love, her gratitude with her tears, with kisses and with the ointment. Which of these actions shows a greater love; eating or the kisses and ointment? Does the measure of one’s love depend on the size of the present offered?
The parable recounts the following: A creditor had to debtors. One owed him 500 denarii and the other 50. A denarius was equivalent to a day’s wage. Thus the wages for fifty days! Neither of the two could pay. Both were forgiven. Which of them will love him more? The Pharisee replies: "He to whom he forgave more!" The parable presupposes that earlier, both the Pharisee and the woman had received some favour from Jesus. Now, in their attitude towards Jesus, they show their appreciation for the favour received. The Pharisee shows his love, his gratitude, by inviting Jesus to his house. The woman shows her love, her gratitude with her tears, with kisses and with the ointment. Which of these actions shows a greater love; eating or the kisses and ointment? Does the measure of one’s love depend on the size of the present offered?
Luke 7:44-47: Jesus
applies the parable and defends the woman
When he had received the correct answer from the Pharisee, Jesus applied it to the situation which arose with the coming in of the woman during the meal. He defends the sinful woman against the criticism of the practising Jew. What Jesus is saying to the Pharisees of all times is this: "He to whom little is forgiven, loves little!" The personal security that I, the Pharisee, create for myself because of my observance of the laws of God and of the Church, frequently prevents me from experiencing the gratuitous love of a forgiving God. What matters is not the observance of the law as such, but the love with which I observe the law. Using the symbols of the love of the sinful woman, Jesus answers the Pharisee who considered himself just: «You see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them away with her hair. You gave me no kiss, but she has been covering my feet with kisses ever since I came in. You did not anoint my head with oil, but she has anointed my feet with ointment. For this reason I tell you that her sins, many as they are, have been forgiven her, because she has shown such great love. It is someone who is forgiven little who shows little love». It is as if he said: "Simon, in spite of the banquet you offer me, you have little love!" Why? The prophet Jeremiah had once said that in the future, in the new covenant, “no longer will they need to teach their friends and kinsmen how to know the Lord. All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more”. (Jer 31:34). It is awareness of being freely forgiven that makes one experience the love of God. When the Pharisee calls the woman a “sinner”, he is considering himself to be a just man who observes and practices the law. He is like the Pharisee from the other parable who said: “O God, I thank you that I am not like the rest of men, robbers, dishonest, adulterers, or even like this publican” (Lk 18:11). Simon must have thought: “O God, I thank you because I am not like this sinful woman!” But the one who went home justified was not the Pharisee but the publican who had said: “Be merciful to me a sinner!” (Lk 18:14). From the beginning, Pharisees always consider themselves sinless, because in all things they observe the law of God, they go to Mass, pray, give alms and pay their taxes. They place their security in what they do for God, not in the love and the forgiveness of God towards them. That is why Simon, the Pharisee cannot experience the gratuitousness of God’s love.
When he had received the correct answer from the Pharisee, Jesus applied it to the situation which arose with the coming in of the woman during the meal. He defends the sinful woman against the criticism of the practising Jew. What Jesus is saying to the Pharisees of all times is this: "He to whom little is forgiven, loves little!" The personal security that I, the Pharisee, create for myself because of my observance of the laws of God and of the Church, frequently prevents me from experiencing the gratuitous love of a forgiving God. What matters is not the observance of the law as such, but the love with which I observe the law. Using the symbols of the love of the sinful woman, Jesus answers the Pharisee who considered himself just: «You see this woman? I came into your house, and you poured no water over my feet, but she has poured out her tears over my feet and wiped them away with her hair. You gave me no kiss, but she has been covering my feet with kisses ever since I came in. You did not anoint my head with oil, but she has anointed my feet with ointment. For this reason I tell you that her sins, many as they are, have been forgiven her, because she has shown such great love. It is someone who is forgiven little who shows little love». It is as if he said: "Simon, in spite of the banquet you offer me, you have little love!" Why? The prophet Jeremiah had once said that in the future, in the new covenant, “no longer will they need to teach their friends and kinsmen how to know the Lord. All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more”. (Jer 31:34). It is awareness of being freely forgiven that makes one experience the love of God. When the Pharisee calls the woman a “sinner”, he is considering himself to be a just man who observes and practices the law. He is like the Pharisee from the other parable who said: “O God, I thank you that I am not like the rest of men, robbers, dishonest, adulterers, or even like this publican” (Lk 18:11). Simon must have thought: “O God, I thank you because I am not like this sinful woman!” But the one who went home justified was not the Pharisee but the publican who had said: “Be merciful to me a sinner!” (Lk 18:14). From the beginning, Pharisees always consider themselves sinless, because in all things they observe the law of God, they go to Mass, pray, give alms and pay their taxes. They place their security in what they do for God, not in the love and the forgiveness of God towards them. That is why Simon, the Pharisee cannot experience the gratuitousness of God’s love.
Luke 7:48-50: Love
generates forgiveness and forgiveness generates love
Jesus says to the woman: "Your sins are forgiven you." Then the guests begin to think: "Who is this who even forgives sins?" But Jesus says to the woman: "Your faith has saved you. Go and sin no more!" Here we see Jesus’ new attitude. He does not condemn but welcomes. It is faith that enables the woman to know herself and to accept herself and God. In her exchange with Jesus, a new force breaks forth in her that enables her to be reborn. An important question comes to our mind. Would the sinful woman in the city have done what she did had she not been absolutely certain that Jesus would welcome her? This means that for the poor people ofGalilee
in those days, Jesus was someone to be trusted absolutely! “We can trust him.
He will welcome us!” Do the marginalized people of today have this same
certainty towards us Christians?
Jesus says to the woman: "Your sins are forgiven you." Then the guests begin to think: "Who is this who even forgives sins?" But Jesus says to the woman: "Your faith has saved you. Go and sin no more!" Here we see Jesus’ new attitude. He does not condemn but welcomes. It is faith that enables the woman to know herself and to accept herself and God. In her exchange with Jesus, a new force breaks forth in her that enables her to be reborn. An important question comes to our mind. Would the sinful woman in the city have done what she did had she not been absolutely certain that Jesus would welcome her? This means that for the poor people of
Luke 8:1-3: The
disciples of Jesus’ community
Jesus went to the villages and towns of Galilee, proclaiming the Good News of theKingdom of God Magdala Galilee . Susanna and many others.
Jesus went to the villages and towns of Galilee, proclaiming the Good News of the
c) Further
information:
i) Luke’s Gospel has always been considered
the Gospel of women. Indeed, Luke is the one who most records occasions that
show the relationship of Jesus with women. However, the novelty, the Good News
concerning women, is not simply because of the many citations of their presence
around Jesus, but in Jesus’ attitude towards them. Jesus touches them, allows
them to touch him, without fear of being contaminated (Lk 7:39; 8:44-45.54).
The difference between Jesus and the masters of the time is that Jesus accepts
women as followers and disciples (Lk 8:2-3; 10”39). The liberating force of
God, which acts in Jesus, raises women to assume their place of dignity (Lk
13:13). Jesus feels the suffering of the widow and joins in her sorrow (Lk
7:13). The work of the woman who prepares food, is seen by Jesus as a sign of
the Kingdom (Lk 13:20-21). The persevering widow who fights for her rights is
presented as a model of prayer (Lk 18:1-8), and the poor widow who shares her
meagre goods with others is presented as the model of gift and of dedication
(Lk 21:1-4). At a time when the witness of women was not considered valid,
Jesus chooses women as witnesses of his death (Lk 23:49), of his burial (Lk
23:55-56) and of his resurrection (Lk 24:1-11.22-24).
ii) The Gospels record different lists of the
names of the twelve disciples whofollowed
Jesus. The names are not always the same, but there are always twelve names,
evoking the twelve tribes of the new people of God. There were women who also followed Jesus, from Galilee to
Jerusalem Jerusalem
6. Prayer: A hymn to
Love (1 Cor 13:1-13)
Above all, love!
1 Though I command languages both human and
angelic -- if I speak without love, I am no more than a gong booming or a
cymbal clashing.
2 And though I have the power of prophecy, to penetrate all mysteries and knowledge, and though I have all the faith necessary to move mountains -- if I am without love, I am nothing.
3 Though I should give away to the poor all that I possess, and even give up my body to be burned -- if I am without love, it will do me no good whatever.
4 Love is always patient and kind; love is never jealous; love is not boastful or conceited, 5 it is never rude and never seeks its own advantage, it does not take offence or store up grievances. 6 Love does not rejoice at wrongdoing, but finds its joy in the truth. 7 It is always ready to make allowances, to trust, to hope and to endure whatever comes. 8 Love never comes to an end. But if there are prophecies, they will be done away with; if tongues, they will fall silent; and if knowledge, it will be done away with. 9 For we know only imperfectly, and we prophesy imperfectly; 10 but once perfection comes, all imperfect things will be done away with.
11 When I was a child, I used to talk like a child, and see things as a child does, and think like a child; but now that I have become an adult, I have finished with all childish ways. 12 Now we see only reflections in a mirror, mere riddles, but then we shall be seeing face to face. Now I can know only imperfectly; but then I shall know just as fully as I am myself known.
13 As it is, these remain: faith, hope and love, the three of them; and the greatest of them is love.
2 And though I have the power of prophecy, to penetrate all mysteries and knowledge, and though I have all the faith necessary to move mountains -- if I am without love, I am nothing.
3 Though I should give away to the poor all that I possess, and even give up my body to be burned -- if I am without love, it will do me no good whatever.
4 Love is always patient and kind; love is never jealous; love is not boastful or conceited, 5 it is never rude and never seeks its own advantage, it does not take offence or store up grievances. 6 Love does not rejoice at wrongdoing, but finds its joy in the truth. 7 It is always ready to make allowances, to trust, to hope and to endure whatever comes. 8 Love never comes to an end. But if there are prophecies, they will be done away with; if tongues, they will fall silent; and if knowledge, it will be done away with. 9 For we know only imperfectly, and we prophesy imperfectly; 10 but once perfection comes, all imperfect things will be done away with.
11 When I was a child, I used to talk like a child, and see things as a child does, and think like a child; but now that I have become an adult, I have finished with all childish ways. 12 Now we see only reflections in a mirror, mere riddles, but then we shall be seeing face to face. Now I can know only imperfectly; but then I shall know just as fully as I am myself known.
13 As it is, these remain: faith, hope and love, the three of them; and the greatest of them is love.
7. Final Prayer
Lord Jesus, we thank 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 that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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