Memorial of Saint Jerome, Priest and Doctor of the Church
Lectionary: 455
Lectionary: 455
This word of the
LORD of hosts came:
Thus says the LORD of hosts:
I am intensely jealous for Zion,
stirred to jealous wrath for her.
Thus says the LORD:
I will return to Zion,
and I will dwell within Jerusalem;
Jerusalem shall be called the faithful city,
and the mountain of the LORD of hosts,
the holy mountain.
Thus says the LORD of hosts: Old men and old women,
each with staff in hand because of old age,
shall again sit in the streets of Jerusalem.
The city shall be filled with boys and girls playing in its streets.
Thus says the LORD of hosts:
Even if this should seem impossible
in the eyes of the remnant of this people,
shall it in those days be impossible in my eyes also,
says the LORD of hosts?
Thus says the LORD of hosts:
Lo, I will rescue my people from the land of the rising sun,
and from the land of the setting sun.
I will bring them back to dwell within Jerusalem.
They shall be my people, and I will be their God,
with faithfulness and justice.
Thus says the LORD of hosts:
I am intensely jealous for Zion,
stirred to jealous wrath for her.
Thus says the LORD:
I will return to Zion,
and I will dwell within Jerusalem;
Jerusalem shall be called the faithful city,
and the mountain of the LORD of hosts,
the holy mountain.
Thus says the LORD of hosts: Old men and old women,
each with staff in hand because of old age,
shall again sit in the streets of Jerusalem.
The city shall be filled with boys and girls playing in its streets.
Thus says the LORD of hosts:
Even if this should seem impossible
in the eyes of the remnant of this people,
shall it in those days be impossible in my eyes also,
says the LORD of hosts?
Thus says the LORD of hosts:
Lo, I will rescue my people from the land of the rising sun,
and from the land of the setting sun.
I will bring them back to dwell within Jerusalem.
They shall be my people, and I will be their God,
with faithfulness and justice.
R. (17) The Lord will build up Zion again, and appear in all his glory.
The nations shall revere your name, O LORD,
and all the kings of the earth your glory,
When the LORD has rebuilt Zion
and appeared in his glory;
When he has regarded the prayer of the destitute,
and not despised their prayer.
R. The Lord will build up Zion again, and appear in all his glory.
Let this be written for the generation to come,
and let his future creatures praise the LORD:
“The LORD looked down from his holy height,
from heaven he beheld the earth,
To hear the groaning of the prisoners,
to release those doomed to die.”
R. The Lord will build up Zion again, and appear in all his glory.
The children of your servants shall abide,
and their posterity shall continue in your presence.
That the name of the LORD may be declared in Zion;
and his praise, in Jerusalem,
When the peoples gather together,
and the kingdoms, to serve the LORD.
R. The Lord will build up Zion again, and appear in all his glory.
The nations shall revere your name, O LORD,
and all the kings of the earth your glory,
When the LORD has rebuilt Zion
and appeared in his glory;
When he has regarded the prayer of the destitute,
and not despised their prayer.
R. The Lord will build up Zion again, and appear in all his glory.
Let this be written for the generation to come,
and let his future creatures praise the LORD:
“The LORD looked down from his holy height,
from heaven he beheld the earth,
To hear the groaning of the prisoners,
to release those doomed to die.”
R. The Lord will build up Zion again, and appear in all his glory.
The children of your servants shall abide,
and their posterity shall continue in your presence.
That the name of the LORD may be declared in Zion;
and his praise, in Jerusalem,
When the peoples gather together,
and the kingdoms, to serve the LORD.
R. The Lord will build up Zion again, and appear in all his glory.
An argument arose
among the disciples
about which of them was the greatest.
Jesus realized the intention of their hearts and took a child
and placed it by his side and said to them,
“Whoever receives this child in my name receives me,
and whoever receives me receives the one who sent me.
For the one who is least among all of you
is the one who is the greatest.”
Then John said in reply,
“Master, we saw someone casting out demons in your name
and we tried to prevent him
because he does not follow in our company.”
Jesus said to him,
“Do not prevent him, for whoever is not against you is for you.”
about which of them was the greatest.
Jesus realized the intention of their hearts and took a child
and placed it by his side and said to them,
“Whoever receives this child in my name receives me,
and whoever receives me receives the one who sent me.
For the one who is least among all of you
is the one who is the greatest.”
Then John said in reply,
“Master, we saw someone casting out demons in your name
and we tried to prevent him
because he does not follow in our company.”
Jesus said to him,
“Do not prevent him, for whoever is not against you is for you.”
Meditation: "Jesus
perceived the thought of their hearts"
Are you surprised to
see the disciples of Jesus arguing about who is the greatest among them? Don't
we do the same thing? The appetite for glory and greatness seems to be inbred
in us. Who doesn't cherish the ambition to be "somebody" whom others
admire rather than a "nobody"? Even the psalms speak about the
glory God has destined for us. "You have made them a little lower than
God, and crowned them with glory and honor" (Psalm 8:5). Jesus made a dramatic
gesture by placing a child next to himself to show his disciples who really is
the greatest in the kingdom of God. What can a little child possibly teach us
about greatness? Children in the ancient world had no rights, position, or
privileges of their own. They were socially at the "bottom of the
rung" and at the service of their parents, much like the household staff
and domestic servants. What is the significance of Jesus' gesture? Jesus
elevated a little child in the presence of his disciples by placing the child
in a privileged position of honor at his right side. It is customary, even
today, to seat the guest of honor at the right side of the host. Who is the
greatest in God's kingdom? The one who is humble and lowly of heart – who
instead of asserting their rights willingly empty themselves of pride and self-seeking
glory by taking the lowly position of a servant or child.Jesus, himself, is our model. He came not to be served, but to serve (Matthew 20:28). Paul the Apostles states that Jesus "emptied himself and took the form of a servant" (Philippians 2:7). Jesus lowered himself (he whose place is at the right hand of God the Father) and took on our lowly nature that he might raise us up and clothe us in his divine nature. "God opposes the proud, but gives grace to the humble" (James 4:6). If we want to be filled with God's life and power, then we need to empty ourselves of everything which stands in the way – pride, envy, self-seeking glory, vanity, and possessiveness. God wants empty vessels so he can fill them with his own glory, power, and love (2 Corinthians 4:7). Are you ready to humble yourself and to serve as Jesus did?
"Lord Jesus, your grace knows no bounds. You give freely to the humble of heart and you grant us freedom to love and serve others selflessly. May my love for you express itself in an eagerness to do good for others."
 The Greatest |
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Memorial of Saint
Jerome, Priest and doctor of the Church
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Father Edward
McIlmail, LC
Luke 9: 46-50
An argument arose among the disciples about
which of them was the greatest. Jesus realized the intention of their hearts
and took a child and placed it by his side and said to them, "Whoever
receives this child in my name receives me, and whoever receives me receives
the one who sent me. For the one who is least among all of you is the one who
is the greatest." Then John said in reply, "Master, we saw someone
casting out demons in your name and we tried to prevent him because he does
not follow in our company." Jesus said to him, "Do not prevent him,
for whoever is not against you is for you."
Introductory Prayer: In you, Lord, I find all my joy and
happiness. How could I offend you by chasing after fleeting success and
lifeless trophies? I believe in you because you are truth itself. I hope in you
because you are faithful to your promises. I love you because you have loved
me first. I am a sinner; nevertheless, you have given me so many blessings. I
humbly thank you.
Petition: Holy Spirit, teach me to see myself as the
least of all, as one called to serve all.
1. Me-first Syndrome: Listening wasn´t the disciples´ strong suit.
How could it be? If they had truly paid attention to the Master, they should
have known that the Good News wasn´t about striving for prestige and
recognition. It was about humility and service. We can only wonder why Jesus´
words didn´t sink in for his disciples. Yet, are we much better? We hear or
read the same Gospel passages year after year, yet we still fall into sins of
pride. We might think ourselves better or smarter or holier than the rest.
But how does Christ see us?
2. The Corrupter: Jesus explains in what greatness consists:
the acceptance of the weakest and most defenseless, in his name. This
requires a humble heart. God gives us certain powers that he hopes will be
used for good purposes. The history of mankind seethes with tales of people
exploiting one another at every opportunity. Examples abound: ethnic groups
that exploit minorities, employers who take advantage of poor immigrants, the
road-rager who cuts off people in traffic. “Power corrupts,” says the ancient
adage. Indeed it does. How do I treat the people over whom I have authority?
Am I like a dictator? Do I always want to show them "who´s the
boss"? Or is my attitude one of service?
3. Zealously Jealous: John explains that he and the other
disciples tried to stop someone who was doing good in Jesus´ name. The
person´s crime was that he didn´t follow "in our company."
Christians have derailed more than a few good works over the centuries
because they thought themselves appointed by God to police the Church. The Holy
Spirit raises up all kinds of new works which need to be serenely discerned,
not systematically squelched simply because they are new. "By their
fruits you will know them," Jesus says (see Matthew 7:16). The lesson
Our Lord wants to give is: Don´t be so quick to judge others´ motives. Give
them the benefit of the doubt, and wait to see what their work produces. Is
there anyone I´m keeping from doing good?
Conversation with Christ: Give me the grace to see people and actions
through your eyes. Let me bring my standards in line with yours. Let me learn
to look at a person´s heart rather than his appearance. And above all, give
me the wisdom never to stand in the way of people doing good for your Church.
Resolution: I will do an act of charity for the pro-life
movement or for a children´s group.
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MONDAY, SEPTEMBER 30
LUKE 9:46-50
(Zechariah 8:1-8; Psalm 102)
LUKE 9:46-50
(Zechariah 8:1-8; Psalm 102)
KEY VERSE: "For the one who is least among all of you is the one who is the greatest" (v 48).
READING: Jesus had been teaching his disciples about his role as the suffering servant of God, yet they failed to comprehend his words (vs 43-45). A discussion arose among the disciples about which one of them was the greatest. Appraising their grandiose ambitions, Jesus placed a little child by his side as an example of what discipleship meant. The disciple must be as innocent and trusting as a child, and be willing to serve the poor and lowly of the community. Seemingly without hearing Jesus' words, John became indignant when he heard that an outsider had been casting out demons in Jesus' name. Jesus said that such closed-mindedness was in opposition to the Gospel that he taught them. He told them: "Whoever is not against you is for you" (v 50).
REFLECTING: Are my ambitions to serve the Lord or to serve my own ego?
PRAYING: Lord Jesus, help me to recognize you in the poor and suffering that I meet.
Memorial of Jerome, priest and doctor of the
Church
Jerome was born in Stridon, on the border of the Roman provinces of Dalmatia and Pannonia, about 347. After a period of literary study in Rome, he withdrew to the desert, where he lived as an ascetic and pursued the study of Scripture. In 379 he was ordained a priest. He then spent three years in Constantinople (present-day Istanbul) with the Eastern church father, Saint Gregory of Nazianzus. In 382 he returned to Rome where he was made secretary to Pope Damasus I who commissioned him to begin his work of rendering the Bible into Latin, known as the Vulgate, which was in use until Vatican II. Many people placed themselves under his spiritual direction, including a noble Roman widow named Paula and her daughter, both of whom followed him to the Holy Land in 385 after the death of Damasus. Jerome set up residence at Bethlehem in 386, after Paula (later Saint Paula) founded four convents there, three for nuns and one for monks. There he pursued his literary labors and engaged in controversy not only with heretics but also theological opponents. Because of his conflict with the bishop of Jerusalem, by about 395 Jerome found himself threatened with expulsion by the Roman civil authorities. Although this threat was averted, Jerome's later years were overshadowed by the sack of Rome in 410, the death of Paula and her daughter, and his own increasing isolation. Legend has it that he drew a thorn from a lion's paw and the animal stayed loyally at his side for years. Jerome was a brilliant and prolific correspondent; more than 150 of his letters survive. He lived his last 34 years in the Holy Land as a semi-recluse.His feast day is September 30.
The Lord will build up Zion again, and appear in all his glory.
‘I will be their God in faithfulness and integrity.’
Today we remember St Jerome, scripture scholar, educator and writer, who translated the Bible into Latin. Recently, a child preparing to celebrate her First Communion and Confirmation wrote this prayer: ‘Dear God, full of faith. Thank you for helping me through the tough times. Amen.’ This lovely prayer of trust, gratitude and belief mirrors the assurance we are given at the end of the reading from Zechariah today: ‘They shall be my people and I will be their God in faithfulness and integrity.’
This child knows God is faithful. Hence the simple statement of ongoing trust that God helps her through the tough times. Jesus’ disciples argue about who is closest to him, yet we are all close to God, even those not of the Christian family who, through their belief in God, also live in faith and integrity.
Today we remember St Jerome, scripture scholar, educator and writer, who translated the Bible into Latin. Recently, a child preparing to celebrate her First Communion and Confirmation wrote this prayer: ‘Dear God, full of faith. Thank you for helping me through the tough times. Amen.’ This lovely prayer of trust, gratitude and belief mirrors the assurance we are given at the end of the reading from Zechariah today: ‘They shall be my people and I will be their God in faithfulness and integrity.’
This child knows God is faithful. Hence the simple statement of ongoing trust that God helps her through the tough times. Jesus’ disciples argue about who is closest to him, yet we are all close to God, even those not of the Christian family who, through their belief in God, also live in faith and integrity.
September 30
St. Jerome
(345-420)
St. Jerome
(345-420)
Most of the saints are remembered for some outstanding virtue or
devotion which they practiced, but Jerome is frequently remembered for his bad
temper! It is true that he had a very bad temper and could use a vitriolic pen,
but his love for God and his Son Jesus Christ was extraordinarily intense;
anyone who taught error was an enemy of God and truth, and St. Jerome went
after him or her with his mighty and sometimes sarcastic pen.
He was
above all a Scripture scholar, translating most of the Old Testament from the
Hebrew. He also wrote commentaries which are a great source of scriptural inspiration
for us today. He was an avid student, a thorough scholar, a prodigious
letter-writer and a consultant to monk, bishop and pope. St. Augustine (August
28) said of him, "What Jerome is ignorant of, no mortal has ever
known."
St.
Jerome is particularly important for having made a translation of the Bible
which came to be called the Vulgate. It is not the most critical edition of the
Bible, but its acceptance by the Church was fortunate. As a modern scholar
says, "No man before Jerome or among his contemporaries and very few men
for many centuries afterwards were so well qualified to do the work." The
Council of Trent called for a new and corrected edition of the Vulgate, and
declared it the authentic text to be used in the Church.
In order
to be able to do such work, Jerome prepared himself well. He was a master of
Latin, Greek, Hebrew and Chaldaic. He began his studies at his birthplace,
Stridon in Dalmatia (in the former Yugoslavia). After his preliminary education
he went to Rome, the center of learning at that time, and thence to Trier,
Germany, where the scholar was very much in evidence. He spent several years in
each place, always trying to find the very best teachers. He once served as
private secretary of Pope Damasus (December 11).
After
these preparatory studies he traveled extensively in Palestine, marking each
spot of Christ's life with an outpouring of devotion. Mystic that he was, he
spent five years in the desert of Chalcis so that he might give himself up to
prayer, penance and study. Finally he settled in Bethlehem, where he lived in
the cave believed to have been the birthplace of Christ. On September 30 in the
year 420, Jerome died in Bethlehem. The remains of his body now lie buried in
the Basilica of St. Mary Major in Rome.
Comment:
Jerome was a strong, outspoken man. He had the virtues and the unpleasant fruits of being a fearless critic and all the usual moral problems of a man. He was, as someone has said, no admirer of moderation whether in virtue or against evil. He was swift to anger, but also swift to feel remorse, even more severe on his own shortcomings than on those of others. A pope is said to have remarked, on seeing a picture of Jerome striking his breast with a stone, "You do well to carry that stone, for without it the Church would never have canonized you" (Butler's Lives of the Saints).
Jerome was a strong, outspoken man. He had the virtues and the unpleasant fruits of being a fearless critic and all the usual moral problems of a man. He was, as someone has said, no admirer of moderation whether in virtue or against evil. He was swift to anger, but also swift to feel remorse, even more severe on his own shortcomings than on those of others. A pope is said to have remarked, on seeing a picture of Jerome striking his breast with a stone, "You do well to carry that stone, for without it the Church would never have canonized you" (Butler's Lives of the Saints).
Quote:
"In the remotest part of a wild and stony desert, burnt up with the heat of the scorching sun so that it frightens even the monks that inhabit it, I seemed to myself to be in the midst of the delights and crowds of Rome. In this exile and prison to which for the fear of hell I had voluntarily condemned myself, I many times imagined myself witnessing the dancing of the Roman maidens as if I had been in the midst of them: In my cold body and in my parched-up flesh, which seemed dead before its death, passion was able to live. Alone with this enemy, I threw myself in spirit at the feet of Jesus, watering them with my tears, and I tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations, but I grieve that I am not now what I then was" ("Letter to St. Eustochium").
"In the remotest part of a wild and stony desert, burnt up with the heat of the scorching sun so that it frightens even the monks that inhabit it, I seemed to myself to be in the midst of the delights and crowds of Rome. In this exile and prison to which for the fear of hell I had voluntarily condemned myself, I many times imagined myself witnessing the dancing of the Roman maidens as if I had been in the midst of them: In my cold body and in my parched-up flesh, which seemed dead before its death, passion was able to live. Alone with this enemy, I threw myself in spirit at the feet of Jesus, watering them with my tears, and I tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations, but I grieve that I am not now what I then was" ("Letter to St. Eustochium").
Patron Saint of:
Librarians
Librarians
LECTIO: LUKE
9,46-50
Lectio:
Monday, September 30, 2013
Ordinary Time
1) Opening prayer
Father,
you show your almighty power
in your mercy and forgiveness.
Continue to fill us with your gifts of love.
Help us to hurry towards the eternal life your promise
and come to share in the joys of your kingdom.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Luke 9,46-50
An argument started between the disciples about which of them
was the greatest. Jesus knew what thoughts were going through their minds, and
he took a little child whom he set by his side and then he said to them,
'Anyone who welcomes this little child in my name welcomes me; and anyone who
welcomes me, welcomes the one who sent me. The least among you all is the one
who is the greatest.'
John spoke up. 'Master,' he said, 'we saw someone driving out devils in your name, and because he is not with us we tried to stop him.' But Jesus said to him, 'You must not stop him: anyone who is not against you is for you.'
John spoke up. 'Master,' he said, 'we saw someone driving out devils in your name, and because he is not with us we tried to stop him.' But Jesus said to him, 'You must not stop him: anyone who is not against you is for you.'
3) Reflection
• The text enlightens us. If previously Luke had presented the convergence of the men around Jesus to recognize him in faith, to attend to listen to him and to be present to his cures, now, a new stage is opened in his public itinerary. The person of Jesus does not monopolize the attention of the crowds any more but he is presented as the one who slowly is being drawn away from his own to go toward the Father. Such an itinerary foresees his journey to Jerusalem. And while he is about to undertake that journey, Jesus reveals to them the destiny that is awaiting him (9, 22). Then he is transfigured before them to indicate the starting point of his “Exodus” toward Jerusalem. But immediately after the light that he experiences in the transfiguration, Jesus once again announces his Passion leaving the disciples uncertain and disturbed. The words of Jesus on the event of his Passion, “The Son of man is going to be delivered into the power of men”, but they did not understand (9, 45) and they were afraid to ask him (9, 45).
• Jesus takes a child. The enigma of Jesus being delivered broke out a great dispute among the disciples to decide to whom the first place would belong. Without being asked his opinion, Jesus, who being God knew how to read hearts, intervenes with a symbolical gesture. To begin he takes a child and places him at his side. Such a gesture is an indication of election, of privilege that is extended at the moment that one becomes a Christian (10, 21-22). So that this gesture will be understood, not uncertain, Jesus gives a word of explanation: the “greatness” of the child is not stressed but his inclination to “acceptance”. The Lord considers “great” anyone who like a child knows how to accept God and his messengers. Salvation presents two aspects: the election on the part of God which is symbolized by the gesture of Jesus who accepts the child: and the acceptance of the one who has sent him, the Father of Jesus (the Son) and of every man. The child embodies Jesus, and both together in their smallness and suffering, realize God’s presence (Bovon). But the two aspects of salvation are indicative also of faith: in the gift of election the passive element emerges; in service, the active one; two pillars of the Christian existence. To accept God or Christ in faith has the consequence of total acceptance of the little ones on the part of the believer or of the community. “To be great” about which the disciples were discussing is not a reality of something beyond, but it refers to the present moment and is expressed in the ‘diaconia’ of service. Lived love and faith carry out two functions: we are accepted by Christ (takes the child); but also we have the particular gift of receiving him (“anyone who accepts the child, accepts him, the Father”, v. 48). A brief dialogue follows between Jesus and John (vv. 49-50). This last disciple is considered among the intimate ones of Jesus. The exorcist who does not belong to those who are intimate with Jesus is entrusted the same role that is given to the disciples. He is an exorcist who, on the one side is external to the group, but on the other, he is inside the group because he has understood the Christological origin of divine force that guides him (“in your name”). The teaching of Jesus is clear: a Christian group should not place obstacles to the missionary activity of other groups. There are no Christians who are “greater” than others, but one is “great” in being and in becoming Christians. And then missionary activity has to be in the service of God and not to increase one’s own fame or renown. That clause on the power of the name of Jesus is of crucial importance: it is a reference to the liberty of the Holy Spirit, whose presence is certainly within the Church, but it can extend beyond the instituted or official ministries.
• The text enlightens us. If previously Luke had presented the convergence of the men around Jesus to recognize him in faith, to attend to listen to him and to be present to his cures, now, a new stage is opened in his public itinerary. The person of Jesus does not monopolize the attention of the crowds any more but he is presented as the one who slowly is being drawn away from his own to go toward the Father. Such an itinerary foresees his journey to Jerusalem. And while he is about to undertake that journey, Jesus reveals to them the destiny that is awaiting him (9, 22). Then he is transfigured before them to indicate the starting point of his “Exodus” toward Jerusalem. But immediately after the light that he experiences in the transfiguration, Jesus once again announces his Passion leaving the disciples uncertain and disturbed. The words of Jesus on the event of his Passion, “The Son of man is going to be delivered into the power of men”, but they did not understand (9, 45) and they were afraid to ask him (9, 45).
• Jesus takes a child. The enigma of Jesus being delivered broke out a great dispute among the disciples to decide to whom the first place would belong. Without being asked his opinion, Jesus, who being God knew how to read hearts, intervenes with a symbolical gesture. To begin he takes a child and places him at his side. Such a gesture is an indication of election, of privilege that is extended at the moment that one becomes a Christian (10, 21-22). So that this gesture will be understood, not uncertain, Jesus gives a word of explanation: the “greatness” of the child is not stressed but his inclination to “acceptance”. The Lord considers “great” anyone who like a child knows how to accept God and his messengers. Salvation presents two aspects: the election on the part of God which is symbolized by the gesture of Jesus who accepts the child: and the acceptance of the one who has sent him, the Father of Jesus (the Son) and of every man. The child embodies Jesus, and both together in their smallness and suffering, realize God’s presence (Bovon). But the two aspects of salvation are indicative also of faith: in the gift of election the passive element emerges; in service, the active one; two pillars of the Christian existence. To accept God or Christ in faith has the consequence of total acceptance of the little ones on the part of the believer or of the community. “To be great” about which the disciples were discussing is not a reality of something beyond, but it refers to the present moment and is expressed in the ‘diaconia’ of service. Lived love and faith carry out two functions: we are accepted by Christ (takes the child); but also we have the particular gift of receiving him (“anyone who accepts the child, accepts him, the Father”, v. 48). A brief dialogue follows between Jesus and John (vv. 49-50). This last disciple is considered among the intimate ones of Jesus. The exorcist who does not belong to those who are intimate with Jesus is entrusted the same role that is given to the disciples. He is an exorcist who, on the one side is external to the group, but on the other, he is inside the group because he has understood the Christological origin of divine force that guides him (“in your name”). The teaching of Jesus is clear: a Christian group should not place obstacles to the missionary activity of other groups. There are no Christians who are “greater” than others, but one is “great” in being and in becoming Christians. And then missionary activity has to be in the service of God and not to increase one’s own fame or renown. That clause on the power of the name of Jesus is of crucial importance: it is a reference to the liberty of the Holy Spirit, whose presence is certainly within the Church, but it can extend beyond the instituted or official ministries.
4) Personal questions
• You, as a believer, baptized, how do you live success and suffering?
• What type of “greatness” do you live in your service to life, to persons? Are you capable of transforming competition into cooperation?
• You, as a believer, baptized, how do you live success and suffering?
• What type of “greatness” do you live in your service to life, to persons? Are you capable of transforming competition into cooperation?
5) Concluding Prayer
I praise your name Lord for your faithful love and your constancy;
your promises surpass even your fame.
You heard me on the day when I called,
and you gave new strength to my heart. (Ps 138,2-3)
I praise your name Lord for your faithful love and your constancy;
your promises surpass even your fame.
You heard me on the day when I called,
and you gave new strength to my heart. (Ps 138,2-3)
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