Second Sunday of Ordinary Time
Lectionary: 65
Lectionary: 65
Samuel was sleeping
in the temple of the LORD
where the ark of God was.
The LORD called to Samuel, who answered, “Here I am.”
Samuel ran to Eli and said, “Here I am. You called me.”
“I did not call you, “ Eli said. “Go back to sleep.”
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
“Here I am, “ he said. “You called me.”
But Eli answered, “I did not call you, my son. Go back to sleep.”
At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, “Here I am. You called me.”
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, “Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening.”
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, “Samuel, Samuel!”
Samuel answered, “Speak, for your servant is listening.”
Samuel grew up, and the LORD was with him,
not permitting any word of his to be without effect.
where the ark of God was.
The LORD called to Samuel, who answered, “Here I am.”
Samuel ran to Eli and said, “Here I am. You called me.”
“I did not call you, “ Eli said. “Go back to sleep.”
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
“Here I am, “ he said. “You called me.”
But Eli answered, “I did not call you, my son. Go back to sleep.”
At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, “Here I am. You called me.”
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, “Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening.”
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, “Samuel, Samuel!”
Samuel answered, “Speak, for your servant is listening.”
Samuel grew up, and the LORD was with him,
not permitting any word of his to be without effect.
Responsorial PsalmPS 40:2, 4, 7-8, 8-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here am I, Lord; I come to do your will.
Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, “Behold I come.”
R. Here I am, Lord; I come to do your will.
“In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!”
R. Here am I, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here am I, Lord; I come to do your will.
Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, “Behold I come.”
R. Here I am, Lord; I come to do your will.
“In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!”
R. Here am I, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.
Reading 21 COR 6:13C-15A, 17-20
Brothers and
sisters:
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
But whoever is joined to the Lord becomes one Spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
But whoever is joined to the Lord becomes one Spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
AlleluiaJN 1:41, 17B
R. Alleluia, alleluia.
We have found the Messiah:
Jesus Christ, who brings us truth and grace.
R. Alleluia, alleluia.
We have found the Messiah:
Jesus Christ, who brings us truth and grace.
R. Alleluia, alleluia.
GospelJN 1:35-42
John was standing
with two of his disciples,
and as he watched Jesus walk by, he said,
“Behold, the Lamb of God.”
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
“What are you looking for?”
They said to him, “Rabbi” — which translated means Teacher —,
“where are you staying?”
He said to them, “Come, and you will see.”
So they went and saw where Jesus was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
“We have found the Messiah” — which is translated Christ —.
Then he brought him to Jesus.
Jesus looked at him and said,
“You are Simon the son of John;
you will be called Cephas” — which is translated Peter.
and as he watched Jesus walk by, he said,
“Behold, the Lamb of God.”
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
“What are you looking for?”
They said to him, “Rabbi” — which translated means Teacher —,
“where are you staying?”
He said to them, “Come, and you will see.”
So they went and saw where Jesus was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
“We have found the Messiah” — which is translated Christ —.
Then he brought him to Jesus.
Jesus looked at him and said,
“You are Simon the son of John;
you will be called Cephas” — which is translated Peter.
Scripture Study, Jan.
18, 2015
January 18, 2015
Second Sunday In Ordinary Time
Today, the church celebrates the Second Sunday
of Ordinary Time. The name of this season does not mean that it is unimportant
time. Rather, it is derived from the word, “Ordo” which in its various forms
means ordered or counted because it consists of the counted Sundays of the
year. During Ordinary Time, the Lectionary readings tend to focus less on
specific doctrinal issues or mysteries of salvation history and more on how one
is to live as a disciple of Christ. The first lesson in this course on discipleship
comes today as we reflect on how we hear the call of God in our lives. Samuel
is presented, in the first reading, as one who hears God call for the first
time and seeks to respond with openness and obedience. Because of the obedience
with which Samuel accepted God’s word, the Lord never permitted Samuel’s words
to be without effect. What kind of reception does God’s call receive in my
life? How well do I hear the word of God? The question that Jesus asked the two
disciples of John who went after Him is also a question that He asks us today.
What is it that I am looking for? What kind of messiah am I searching for? Paul
reminds us, in the second reading, that our actions have importance. God cares
about how I act and what I do because He calls me to make Jesus Lord of all of
it. Improper behavior negates my commitment to Christ and impedes my ability to
be the presence of Jesus in the world. How much of my life have I placed under
the Lordship of Jesus?
First Reading: 1 Samuel 3:3b-10, 19
3 The lamp of God was not yet extinguished, and Samuel was
sleeping in the temple of the LORD where the ark of God was. 4 The LORD called to Samuel, who answered, “Here I am.” 5 He ran to Eli and said, “Here I am. You called me.” “I did
not call you,” Eli said. “Go back to sleep.” So he went back to sleep. 6 Again the LORD called Samuel, who rose and went to Eli.
“Here I am,” he said. “You called me.” But he answered, “I did not call you, my
son. Go back to sleep.” 7 At that time Samuel was not familiar
with the LORD, because the LORD had not revealed anything to him as yet. 8 The LORD called Samuel again, for the third time. Getting
up and going to Eli, he said, “Here I am. You called me.” Then Eli understood
that the LORD was calling the youth. 9 So he said to
Samuel, “Go to sleep, and if you are called, reply, ‘Speak, LORD, for your
servant is listening.’” When Samuel went to sleep in his place, 10 the LORD came and revealed his presence, calling out as
before, “Samuel, Samuel!” Samuel answered, “Speak, for your servant is
listening.”
19 Samuel grew up, and the LORD was with him, not permitting
any word of his to be without effect.
NOTES on First Reading:
* 3:3-10 This is a story of how the Word of
God first came to Samuel. It serves as a story of his call to be a prophet and
serves much the same function in the Samuel cycle of stories as the stories of
the inaugural visions of the other prophets.
* 3:3 The lamp is not simply a reference to
oil lamps but to the light of God’s word. Although it had become rare the word
of God had not yet left Israel altogether.
* 3:7-8 Samuel’s lack of understanding is
perhaps understandable due to his youth and lack of experience with the Lord,
but Eli’s lack of recognition of the Lord’s call to Samuel until He had called
three times is probably intended to emphasize the rarity of prophecy in those
days and the gulf that Eli had allowed to develop between him and the Lord. In
many ways this story is a study in contrast between Samuel’s eagerness to hear
and serve the Lord and the stubbornness of the house of Eli.
Second Reading: 1 Corinthians 6: 13c-15a,
17-20
13 “Food for the stomach and the stomach for food,” but God
will do away with both the one and the other. The body, however, is not for
immorality, but for the Lord, and the Lord is for the body; 14 God raised the Lord and will also raise us by his power.
15 Do you not know that your bodies are members of Christ?
Shall I then take Christ’s members and make them the members of a prostitute?
Of course not! 16 (Or) do you not know that anyone who
joins himself to a prostitute becomes one body with her? For “the two,” it
says, “will become one flesh.” 17 But whoever is
joined to the Lord becomes one spirit with him. 18 Avoid immorality. Every other sin a person commits is
outside the body, but the immoral person sins against his own body. 19 Do you not know that your body is a temple of the holy
Spirit within you, whom you have from God, and that you are not your own? 20 For you have been purchased at a price. Therefore, glorify
God in your body.
NOTES on Second Reading:
* 6:12-20 It was the opinion of some factions
in Corinth that sexuality is a morally indifferent area. Because of this, Paul
explains the mutual relation between the Lord Jesus and our bodies in a densely
packed paragraph that contains elements of a profound theology of sexuality (1
Cor 6:15-20).
* 6:12-13 These verses begin with a Corinthian
slogan that is, to some extent, derived from Paul’s thought but carried to an
extreme. They consider sexual satisfaction a matter as indifferent as food, and
they attribute no lasting significance to bodily functions (1 Cor 6:13a). Paul
deals with this idea by providing two qualifications: Not everything is
beneficial (1 Cor 10:23) to the community and in fact some things destroy it
(Gal 4:9), and the argument of 1 Cor 8-10 concerning the finality of freedom
and moral activity. He emphasizes that many apparently free actions actually
involve a secret servitude in conflict with the lordship of Jesus.
* 6:13-14 This section begins with another
Corinthian slogan intended to prove that physical actions have no moral value.
Paul uses it to show an illogical result if it is applied without restraint.
Paul insists that sexual behavior is not strictly analogous to keeping dietary
laws. If our bodies are to be raised, then God must attach some importance to
the actions for which our bodies are used. There is an inconsistency in
claiming membership in the body of Christ and at the same time using one’s body
for sexually immoral purposes.
* 6:15 Casual sexual use of another person by
a Christian negates his commitment to carrying on the mission of Christ that
the Church has been given. If we are the presence of Christ in the world, then
we must act as is appropriate for members of Christ’s body.
* 6:15b-16 The reference to a prostitute may
be specifically to religious prostitution which was an accepted part of pagan
culture at Corinth and most of the ancient world but the prostitute also serves
as a symbol for any sexual relationship that conflicts with Christ’s claim over
us individually.
Paul quotes the text of Genesis 2:24 (The two . . . will become one flesh). This text is applied positively to human marriage in Matthew and Mark, and in Eph 5:29-32 where love of husband and wife reflect the love of Christ for his church. Application of the same text to sexual union with a prostitute was intended to be jarring to the sensibilities, for such a union is a parody, an antitype of marriage, which conflicts with Christ’s claim over us. This explains the horror expressed in 15b.
Paul quotes the text of Genesis 2:24 (The two . . . will become one flesh). This text is applied positively to human marriage in Matthew and Mark, and in Eph 5:29-32 where love of husband and wife reflect the love of Christ for his church. Application of the same text to sexual union with a prostitute was intended to be jarring to the sensibilities, for such a union is a parody, an antitype of marriage, which conflicts with Christ’s claim over us. This explains the horror expressed in 15b.
* 6:16 Taking the transitory pleasure of
sexual union without real communication and the full union of persons violates
the Creator’s intention for the sexual act (Gen 2:24).
* 6:18 Paul refers to a third Corinthian
slogan : “Every sin is outside the body” is intended by certain factions in
Corinth to mean that actions don’t count only motives count. Paul holds that by
refusing to involve themselves with the other person as real partners in life
but only as physical sex partners they have perverted the intent of the most
intimate physical act and failed to live up to the call of God.
* 6:19-20 The holiness of the community must
be reflected in the comportment of each member because each is possessed by the
Spirit and belongs to Christ. Paul uses the image of having been ransomed such
as a prisoner or a slave might be. By proper use of the body we serve and
glorify God the Creator. By improper use of the same body we deeply offend Our
Lord and His Father and we defile the temples that the indwelling Holy Spirit
has made of our bodies.
Gospel Reading: John 1: 35–42
35 The next day John was there again with two of his
disciples, 36 and as he watched Jesus walk by, he
said, “Behold, the Lamb of God.” 37 The two
disciples heard what he said and followed Jesus. 38 Jesus turned and saw them following him and said to them,
“What are you looking for?” They said to him, “Rabbi” (which translated means
Teacher), “where are you staying?” 39 He said to
them,”Come, and you will see.” So they went and saw where he was staying, and
they stayed with him that day. It was about four in the afternoon. 40 Andrew, the brother of Simon Peter, was one of the two who
heard John and followed Jesus. 41 He first found
his own brother Simon and told him, “We have found the Messiah” (which is
translated Anointed). 42 Then he brought him to Jesus. Jesus
looked at him and said, “You are Simon the son of John; you will be called
Kephas” (which is translated Peter).
NOTES on Gospel:
* 1:35-42 John the Baptist’s testimony
achieves the goal of sending two of his own disciples after Jesus. This section
can be divided into two episodes as can the parallel events of the next day in
the following section. In the first episode of each, Jesus invites new
disciples to follow Him (35-39, 43- 44). In the second episode the new
disciple(s) bring a new person to Jesus while confessing their faith in Jesus
as the Messiah after which Jesus looks at the newcomer and greets him with a
special name (40-42, 45-50).
* 1:37 Andrew is named in the Gospel text. The
other disciple is traditionally taken to be John, son of Zebedee.
* 1:38-39 Rabbi was not a common designation
for a teacher in Jesus’ day. It came into general use only in the later half of
the first century. John’s Gospel uses it extensively in Chapters 1 through 12
where it is frequently a sign of respect combined with a statement or question
that will require an individual’s understanding of Jesus to be corrected or
modified (See 1:42; 3:2; 3:26; 4:31; 6:25; 9:2; 11:8).
Both “coming to Jesus” (for example 3:21;
5:40; 6:35,37,45) and “seeing” (for example 5:40; 6:40,47) are indications of
faith in John’s Gospel.
* 1:39 The time which is usually translated as
“four in the afternoon” is literally, “the tenth hour,” counted from sunrise as
was the custom in the Roman calculation of time. Some have suggested that the
next day, which would begin at sunset, was the Sabbath and so they would have
stayed with Jesus to avoid traveling on it.
* 1:40-42 The summons to conversion is based
on confession that Jesus is the Messiah. The use of “we” reflects the testimony
of the early Christian community.
* 1:41 The Hebrew word, “masiah,” means
“anointed one” and appears in the Greek text as the transliterated “messias”
only here and in John 4:25. Elsewhere in the New Testament, the Greek
translation of the word (“christos”) is used.
* 1:42 Simon is called “the son of John” here.
Matthew 16:17 follows a different tradition for the name of Simon’s father,
calling him “Bariona,” which means “son of Jonah.” Kephas means, in Aramaic, ”
the Rock” (See Matthew 16:18). Neither the Greek equivalent Petros nor, with
one isolated exception, Kephas is attested as a personal name before Christian
times.
Meditation: "We have found the Messiah!"
Who is Jesus for you? John calls
Jesus the Lamb of God and thus signifies Jesus' mission as the
One who redeems us from our sins. The blood of the Passover Lamb (Exodus
12) delivered the Israelites from their oppression in Egypt and from the plague
of death. The Lord Jesus freely offered up his life for us on the cross as the
atoning sacrifice for our sins (1 Corinthians 5:7). The blood which he poured
out for us on the cross cleanses, heals, and frees us from our slavery to sin
and from the "wages of sin which is death" (Romans 6:23) and the
"destruction of both body and soul in hell" (Matthew 10:28).
Jesus is the Lamb of God
who sacrificed his life to atone for our sins
It is significant that John was the son of the priest, Zachariah, who participated in the daily sacrifice of a lamb in the temple for the sins of the people (Exodus 29). In Jesus John saw the true and only sacrifice which could deliver us from bondage to sin, death, and the powers of hell. How did John know the true identity of Jesus, as the Son of God and Savior of the world (John 1:29)? The Holy Spirit revealed to John Jesus' true nature, such that John bore witness that this is the Son of God. How can we be certain that Jesus is truly the Christ, the Son of the living God? The Holy Spirit makes the Lord Jesus Christ known to us through the gift of faith. God gives us freely of his Spirit that we may comprehend - with enlightened minds and eyes of faith - the great mystery and plan of God to unite all things in his Son, our Lord Jesus Christ.
It is significant that John was the son of the priest, Zachariah, who participated in the daily sacrifice of a lamb in the temple for the sins of the people (Exodus 29). In Jesus John saw the true and only sacrifice which could deliver us from bondage to sin, death, and the powers of hell. How did John know the true identity of Jesus, as the Son of God and Savior of the world (John 1:29)? The Holy Spirit revealed to John Jesus' true nature, such that John bore witness that this is the Son of God. How can we be certain that Jesus is truly the Christ, the Son of the living God? The Holy Spirit makes the Lord Jesus Christ known to us through the gift of faith. God gives us freely of his Spirit that we may comprehend - with enlightened minds and eyes of faith - the great mystery and plan of God to unite all things in his Son, our Lord Jesus Christ.
Jesus asks us - "What
are you looking for"?
John in his characteristic humility was eager to point beyond himself to the Christ. He did not hesitate to direct his own disciples to the Lord Jesus. When two of John's disciples began to seek Jesus out, Jesus took the initiative to invite them into his company. He did not wait for them to get his attention. Instead he met them halfway. He asked them one of the most fundamental questions of life: "What are you looking for?" Jesus asks each one of us the same question: "What are you searching for? Do you know the meaning and purpose for your life?" Only God, the Father and Author of life, can answer that question and make our purpose fully known to us. That is why the Lord Jesus invites each one of us to draw near to himself. He wants us to know him personally - to know what he came to do for us and what he wants to offer us.
John in his characteristic humility was eager to point beyond himself to the Christ. He did not hesitate to direct his own disciples to the Lord Jesus. When two of John's disciples began to seek Jesus out, Jesus took the initiative to invite them into his company. He did not wait for them to get his attention. Instead he met them halfway. He asked them one of the most fundamental questions of life: "What are you looking for?" Jesus asks each one of us the same question: "What are you searching for? Do you know the meaning and purpose for your life?" Only God, the Father and Author of life, can answer that question and make our purpose fully known to us. That is why the Lord Jesus invites each one of us to draw near to himself. He wants us to know him personally - to know what he came to do for us and what he wants to offer us.
"Come and see" -
the Lord Jesus personally draws each of us to himself
"Come and see" is the Lord's invitation for each one of us to discover the joy of friendship and communion with the One who made us in love for love. Saint Augustine of Hippo reminds us that it is God, our Creator and Redeemer, who seeks us out, even when we are not looking for him: "If you hadn't been called by God, what could you have done to turn back? Didn’t the very One who called you when you were opposed to Him make it possible for you to turn back?" It is God who initiates and who draws us to himself. Without his mercy and help we could not find him on our own.
"Come and see" is the Lord's invitation for each one of us to discover the joy of friendship and communion with the One who made us in love for love. Saint Augustine of Hippo reminds us that it is God, our Creator and Redeemer, who seeks us out, even when we are not looking for him: "If you hadn't been called by God, what could you have done to turn back? Didn’t the very One who called you when you were opposed to Him make it possible for you to turn back?" It is God who initiates and who draws us to himself. Without his mercy and help we could not find him on our own.
When we find something of great
value it's natural to want to share the good news of our discovery with our
family, friends, and neighbors. When Andrew met Jesus and discovered that he
was truly the Messiah, he immediately went to his brother Simon and told him
the good news. Andrew brought his brother to meet Jesus so he could "come
and see" for himself. When Jesus saw Simon approaching he immediately
reached out to Simon in the same way he had done for Andrew earlier. Jesus
looked at Simon and revealed that he knew who Simon was and where he came from
even before Simon had set his eyes on Jesus. Jesus gave Simon a new name which
signified that God had a personal call and mission for him. Jesus gave Simon
the name "Cephas" which is the Aramaic word for "rock".
Cephas is translated as Peter (Petros in Greek and Petrus in
Latin) which also literally means "rock".
Christ builds his church
with living stones
To call someone a "rock" was one of the greatest compliments in the ancient world. The rabbis had a saying that when God saw Abraham, he exclaimed: "I have discovered a rock to found the world upon." Through Abraham God established a nation for himself. Through faith Peter grasped who Jesus truly was - the Anointed One (Messiah and Christ) and the only begotten Son of God. The New Testament describes the church as a spiritual house or temple with each member joined together as living stones (see 1 Peter 2:5).
To call someone a "rock" was one of the greatest compliments in the ancient world. The rabbis had a saying that when God saw Abraham, he exclaimed: "I have discovered a rock to found the world upon." Through Abraham God established a nation for himself. Through faith Peter grasped who Jesus truly was - the Anointed One (Messiah and Christ) and the only begotten Son of God. The New Testament describes the church as a spiritual house or temple with each member joined together as living stones (see 1 Peter 2:5).
Faith in Jesus Christ makes us
into rocks or spiritual stones. The Holy Spirit gives us the gift of faith to
know the Lord Jesus personally, power to live the gospel faithfully, and
courage to witness the truth and joy of the Gospel to others. The Lord Jesus is
ever ready to draw us to himself. Do you seek to grow in the knowledge
and love of the Lord Jesus Christ?
"Lord Jesus Christ, fill me
with the power of your Holy Spirit that I may grow in the knowledge of your
great love and truth. Let your Spirit be aflame in my heart that I may joyfully
seek to do your will in all things."
SECOND SUNDAY IN ORDINARY TIME, JANUARY 18,
JOHN 1:35-42(1 Samuel 3:3b-10, 19; Psalm 40; 1
Corinthians 6:13c-15a, 17-20)
KEY VERSE: "You are Simon son of John. You are to be called Cephas," which is translated Peter (v 42).
READING: The day following Jesus' baptism, John the Baptist observed Jesus coming toward him and he called him by the significant title, the "Lamb of God." Just as the Passover lamb was sacrificed to liberate the Hebrew people from slavery, Jesus was the one who came to take away the world's sins (Jn 1:29). Two of the Baptist's disciples followed Jesus out of curiosity. Upon seeing the pair, Jesus invited them to follow him as his disciples. The new disciples addressed Jesus as their "Rabbi" (teacher), but they soon discovered that he was the "Messiah," God's anointed one (v 41). One of them, Andrew, brought his brother Simon to Jesus. Jesus changed Simon's name to "Cephas," meaning "rock" in the Aramaic language which Jesus spoke. Such a name was appropriate for a strong character like Simon. Changing a person's name indicated a new relationship and function, and a designation of his leadership. He would be the rock, the foundation upon which Jesus would build his Church.
REFLECTING: Have I brought anyone to Jesus? What was the result?
PRAYING: Lord Jesus, help me to learn who you are as I walk with you daily.
NOTE: The Greek name "Petros" (Peter) is the masculine for petra, which means "rock." Peter's name always appears first in the lists of the Apostles, and he is mentioned more than any other Apostle. Peter acted as the Apostles' spokesman whenever Jesus questioned them (Mt 16:16). He was present at the Transfiguration (Mt 17:1-8); when Jesus raised Jairus' daughter (Lk 8:51) and at Gethsemane during the Lord's agony (Mk 14:33). After the resurrection, Jesus told Peter to feed his lambs and sheep (Jn 21:16-17). It was Peter who later directed the selection of a successor to Judas (Acts 1:15-26), and he presided at the first council in Jerusalem (Acts 15:6-12). Peter's most important assignment was when Jesus told him: "I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven" (Mt 16:18-19). The Catholic Church regards Peter as the chief apostle and first pope of the Church.
KEY VERSE: "You are Simon son of John. You are to be called Cephas," which is translated Peter (v 42).
READING: The day following Jesus' baptism, John the Baptist observed Jesus coming toward him and he called him by the significant title, the "Lamb of God." Just as the Passover lamb was sacrificed to liberate the Hebrew people from slavery, Jesus was the one who came to take away the world's sins (Jn 1:29). Two of the Baptist's disciples followed Jesus out of curiosity. Upon seeing the pair, Jesus invited them to follow him as his disciples. The new disciples addressed Jesus as their "Rabbi" (teacher), but they soon discovered that he was the "Messiah," God's anointed one (v 41). One of them, Andrew, brought his brother Simon to Jesus. Jesus changed Simon's name to "Cephas," meaning "rock" in the Aramaic language which Jesus spoke. Such a name was appropriate for a strong character like Simon. Changing a person's name indicated a new relationship and function, and a designation of his leadership. He would be the rock, the foundation upon which Jesus would build his Church.
REFLECTING: Have I brought anyone to Jesus? What was the result?
PRAYING: Lord Jesus, help me to learn who you are as I walk with you daily.
NOTE: The Greek name "Petros" (Peter) is the masculine for petra, which means "rock." Peter's name always appears first in the lists of the Apostles, and he is mentioned more than any other Apostle. Peter acted as the Apostles' spokesman whenever Jesus questioned them (Mt 16:16). He was present at the Transfiguration (Mt 17:1-8); when Jesus raised Jairus' daughter (Lk 8:51) and at Gethsemane during the Lord's agony (Mk 14:33). After the resurrection, Jesus told Peter to feed his lambs and sheep (Jn 21:16-17). It was Peter who later directed the selection of a successor to Judas (Acts 1:15-26), and he presided at the first council in Jerusalem (Acts 15:6-12). Peter's most important assignment was when Jesus told him: "I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven" (Mt 16:18-19). The Catholic Church regards Peter as the chief apostle and first pope of the Church.
WEEK OF PRAYER FOR CHRISTIAN UNITY, JANUARY
18-25
The Week of Prayer for Christian Unity has been a world observance since 1894. It strengthens the cause of ecumenism by gathering Christians of different churches for common action. The Week of Prayer for Christian Unity is marked worldwide with prayer services, Bible studies and other activities, which bring the Christian community together. The week is celebrated each January, usually between the 18th and 25th. Rev. Paul Watson, founder of the Franciscan Society of the Atonement at Graymoor in Garrison, NY, proposed these dates in 1908, to cover the days between the feasts of St. Peter and of St. Paul. Each year, a scripture verse is selected to set the theme for the Week of Prayer for Christian Unity. The theme for 2015 is: "Jesus said to her:'Give me a drink.'” (John 4:7). The text is jointly published by the Pontifical Council for Promoting Christian Unity and World Council of Churches Commission on Faith and Order.
The Week of Prayer for Christian Unity has been a world observance since 1894. It strengthens the cause of ecumenism by gathering Christians of different churches for common action. The Week of Prayer for Christian Unity is marked worldwide with prayer services, Bible studies and other activities, which bring the Christian community together. The week is celebrated each January, usually between the 18th and 25th. Rev. Paul Watson, founder of the Franciscan Society of the Atonement at Graymoor in Garrison, NY, proposed these dates in 1908, to cover the days between the feasts of St. Peter and of St. Paul. Each year, a scripture verse is selected to set the theme for the Week of Prayer for Christian Unity. The theme for 2015 is: "Jesus said to her:'Give me a drink.'” (John 4:7). The text is jointly published by the Pontifical Council for Promoting Christian Unity and World Council of Churches Commission on Faith and Order.
Sunday 18 January 2015
2nd Sunday in Ordinary
Time. G.
1 Samuel 3:3-10, 19. Here am I, Lord; I come to do your will—Ps 39(40):2, 4, 7-10. 1 Corinthians 6:13-15, 17-20. John 1:35-42.
1 Samuel 3:3-10, 19. Here am I, Lord; I come to do your will—Ps 39(40):2, 4, 7-10. 1 Corinthians 6:13-15, 17-20. John 1:35-42.
‘Rabbi, where do you live?’
The gospel has an
interesting dialogue to consider. Jesus asks those who follow him, ‘What do you
want?’ Imagine Jesus turning to you and asking, ‘What do you want?’ What is
your answer? Why are you following Jesus? The disciples ask, in response,
‘Where do you live?’ Again, this is a very good question. Where does Jesus
‘live’?
Jesus invites these two
disciples to ‘come and see’. This same invitation is issued to each one of us.
Discipleship is a journey of discovery. We discover more about Jesus and
ourselves the more we are willing to ‘come and see’.
As all our other New Year’s
resolutions fade, perhaps this is one we can keep: to come and see where Jesus
lives throughout the course of this year.
MINUTE MEDITATIONS
A Love So Deep
|
If we have been saved and sustained by a love so deep that death
itself couldn’t destroy it, then that love will see us through whatever
darkness we are experiencing in our lives.
January 18
St. Charles of Sezze
(1613-1670)
St. Charles of Sezze
(1613-1670)
Charles thought that God was calling him to be a missionary in
India, but he never got there. God had something better for this 17th-century
successor to Brother Juniper.
Born in
Sezze, southeast of Rome, Charles was inspired by the lives of Salvator Horta
and Paschal Baylon to become a Franciscan; he did that in 1635. Charles tells
us in his autobiography, "Our Lord put in my heart a determination to
become a lay brother with a great desire to be poor and to beg alms for his
love."
Charles
served as cook, porter, sacristan, gardener and beggar at various friaries in
Italy. In some ways, he was "an accident waiting to happen." He once
started a huge fire in the kitchen when the oil in which he was frying onions
burst into flames.
One story
shows how thoroughly Charles adopted the spirit of St. Francis. The superior
ordered Charles — then porter — to give food only to traveling friars who came
to the door. Charles obeyed this direction; simultaneously the alms to the
friars decreased. Charles convinced the superior the two facts were related.
When the friars resumed giving goods to all who asked at the door, alms to the
friars increased also.
At the
direction of his confessor Charles wrote his autobiography, The
Grandeurs of the Mercies of God. He also wrote several other spiritual
books. He made good use of his various spiritual directors throughout the
years; they helped him discern which of Charles’ ideas or ambitions were from
God. Charles himself was sought out for spiritual advice. The dying Pope
Clement IX called Charles to his bedside for a blessing.
Charles
had a firm sense of God’s providence. Father Severino Gori has said, "By
word and example he recalled in all the need of pursuing only that which is
eternal" (Leonard Perotti, St. Charles of Sezze: An Autobiography,
page 215).
He died
at San Francesco a Ripa in Rome and was buried there. Pope John XXIII canonized
him in 1959.
Comment:
The drama in the lives of the saints is mostly interior. Charles’ life was spectacular only in his cooperation with God’s grace. He was captivated by God’s majesty and great mercy to all of us.
The drama in the lives of the saints is mostly interior. Charles’ life was spectacular only in his cooperation with God’s grace. He was captivated by God’s majesty and great mercy to all of us.
Quote:
Father Gori says that the autobiography of Charles "stands as a very strong refutation of the opinion, quite common among religious people, that saints are born saints, that they are privileged right from their first appearance on this earth. This is not so. Saints become saints in the usual way, due to the generous fidelity of their correspondence to divine grace. They had to fight just as we do, and more so, against their passions, the world and the devil" (St. Charles of Sezze: An Autobiography, page viii).
Father Gori says that the autobiography of Charles "stands as a very strong refutation of the opinion, quite common among religious people, that saints are born saints, that they are privileged right from their first appearance on this earth. This is not so. Saints become saints in the usual way, due to the generous fidelity of their correspondence to divine grace. They had to fight just as we do, and more so, against their passions, the world and the devil" (St. Charles of Sezze: An Autobiography, page viii).
LECTIO DIVINA:
2ND SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, January 18, 2015
Come and you will see
The call of the first Disciples
John 1, 35-42
The call of the first Disciples
John 1, 35-42
1. Opening prayer
Good Shepherd, my Father, today you also come down from the
eternal mountains and bring with you your flock and lead it towards green
pastures, of fresh grass, of good water. Today you send ahead of you your
dearest or favourite lamb, the Lamb whom you love with an incommensurable love;
You give us your Son Jesus, the Messiah. Behold, he is here! I beg you, help me
to recognize him, to fix my gaze on him, my desire, my expectation. Make me
follow him, that I do not separate myself from him, that I enter his house and
remain there always. His house, oh Father, are you, yourself. I want to enter
in you, I want to live. May the breath of your Holy Spirit attract me, support
me and unite me in love to You and to your Son, my Lord, today and forever and
ever. Amen.
2. Reading
a) To place this passage in its context:
This passage introduces us at the beginning of the evangelical
account of John, clearly showing the succession of one day after another of a
whole week. Here we are already on the third day since John the Baptist began
to give his witness of Jesus, which had reached plenitude, with the invitation
to the disciples to follow the Lord, the Lamb of God. The ministry of Jesus
begins during these days, the Word of the Father, who descends in the midst of
men to meet them and to speak with them and dwell among them.
This place is Bethany, beyond the Jordan, where John baptized: here the encounter with the Word of God takes place and the new life begins.
This place is Bethany, beyond the Jordan, where John baptized: here the encounter with the Word of God takes place and the new life begins.
b) To help in the reading of the passage:
vv. 35-36: John the Baptist lives a very strong experience of encounter
with Jesus, in fact it is precisely here, on the third day, that he recognizes
him fully, that he proclaims him with his whole strength and indicates him as
the true way to follow, as the life to be lived. Here John diminishes himself
to the point of disappearing and grows as witness of the light.
vv. 37-39: Having accepted the witness of their master, the disciples of
John begin to follow Jesus; after having listened to his voice, they meet the
Word and allow themselves to be challenged by it. Jesus looks at them, he knows
them and begins his dialogue with them. He takes them with him, introduces them
into the place of his dwelling and makes them remain with him. The Evangelist
indicates the exact hour of this face to face encounter, of this exchange of
life between Jesus and the first disciples.
vv. 40-42: Immediately the witness flares up and spreads; Andrew cannot
keep silence what he has seen and heard, what he has experienced and lived and
immediately becomes a missionary, calling his brother Peter to come to
encounter Jesus. He, fixing his look on that man, calls him and transforms his
life: he was Simon, now he becomes Peter.
c) Text:
35 The next day as John stood there again with two of his
disciples, Jesus went past, 36 and John looked towards him and said, 'Look,
there is the lamb of God.' 37 And the two disciples heard what he said and
followed Jesus. 38 Jesus turned round, saw them following and said, 'What do
you want?' They answered, 'Rabbi' -- which means Teacher-'where do you live?'
39 He replied, 'Come and see'; so they went and saw where he lived, and stayed
with him that day. It was about the tenth hour. 40 One of these two who became
followers of Jesus after hearing what John had said was Andrew, the brother of
Simon Peter. 41 The first thing Andrew did was to find his brother and say to
him, 'We have found the Messiah' -- which means the Christ -- 42 and he took
Simon to Jesus. Jesus looked at him and said, 'You are Simon son of John; you
are to be called Cephas' -- which means Rock.
3. A moment of prayerful silence
I remain in silence and allow that these simple, but powerful
words, envelope me, take possession of my life. I allow Jesus, who is coming,
to fix his look on me, I allow him to ask me, like he asked them: “What are you
looking for?” and I allow him to take me with him, to his house. Because, yes,
I want to dwell near Him...
4. Some questions
Now, I try to listen more attentively to this passage, taking
every word, every verb, being attentive to the movements, to the looks. I
really try to encounter the Lord in this page, allowing myself to be searched
and known by Him.
a) “The next day John stood there again”.
In these words I feel the insistence of the search, of the waiting; I feel the faith of John the Baptist which grows. The days are going by, the experience of the encounter with Jesus is intensified; John does not give up, does not get tired, rather, he always becomes more sure, more convinced, enlightened. He is there, he remains. I place myself in confrontation with the person of the Baptist: Am I one who is there, who remains? Or rather I withdraw, I get tired, I become weak and allow my faith to die out? I stand there, or do I sit down, I wait or I do not wait any more?
In these words I feel the insistence of the search, of the waiting; I feel the faith of John the Baptist which grows. The days are going by, the experience of the encounter with Jesus is intensified; John does not give up, does not get tired, rather, he always becomes more sure, more convinced, enlightened. He is there, he remains. I place myself in confrontation with the person of the Baptist: Am I one who is there, who remains? Or rather I withdraw, I get tired, I become weak and allow my faith to die out? I stand there, or do I sit down, I wait or I do not wait any more?
b) “Fixing his look on Jesus”.
Here there is a beautiful verb which signifies “to look intensely”, to penetrate with the look” and this is repeated also in verse 42, referring to Jesus, who looks at Peter to change his life. Many times, in the Gospels, it is said that Jesus fixes his look on his disciples (Mt 19, 26), or on a particular person (Mk 10, 21); yes, He fixes His look to love, to call, to enlighten. His look never leaves us, never leaves me. I know that I can find peace only in exchanging this look. How can I pretend not to see? Why continue to turn my look from here to there, fleeing from the Lord’s love, which has been given to me and has chosen me?
Here there is a beautiful verb which signifies “to look intensely”, to penetrate with the look” and this is repeated also in verse 42, referring to Jesus, who looks at Peter to change his life. Many times, in the Gospels, it is said that Jesus fixes his look on his disciples (Mt 19, 26), or on a particular person (Mk 10, 21); yes, He fixes His look to love, to call, to enlighten. His look never leaves us, never leaves me. I know that I can find peace only in exchanging this look. How can I pretend not to see? Why continue to turn my look from here to there, fleeing from the Lord’s love, which has been given to me and has chosen me?
c) “They followed Jesus”
This expression, referred to the disciples, does not only mean that they began to walk in the same direction of Christ, but much more: that they consecrated themselves to Him, that they committed their life with Him and for Him. He is the one who takes the initiative, I know it and that he tells me: “You, follow me”, like to the rich young man (Mt 19, 21), like to Peter (Jn 21, 22); but, in truth, how do I respond? Do I have the courage, the love, the ardour, to tell him: “Master, I will follow you wherever you go!” (Mt 8, 19), confirming these words with the facts? Or rather, do I also say, like that one in the Gospel: “I will follow you, but first allow me to....” (Lk 9, 61)?
This expression, referred to the disciples, does not only mean that they began to walk in the same direction of Christ, but much more: that they consecrated themselves to Him, that they committed their life with Him and for Him. He is the one who takes the initiative, I know it and that he tells me: “You, follow me”, like to the rich young man (Mt 19, 21), like to Peter (Jn 21, 22); but, in truth, how do I respond? Do I have the courage, the love, the ardour, to tell him: “Master, I will follow you wherever you go!” (Mt 8, 19), confirming these words with the facts? Or rather, do I also say, like that one in the Gospel: “I will follow you, but first allow me to....” (Lk 9, 61)?
d) “What do you search?”
Behold, the Lord Jesus pronounces the first words in John’s Gospel and, they are a very concrete question, addressed to the disciples who are following him, addressed to us, to me personally. The Lord fixes his look on me and asks me: “What are you searching?” It is not easy to respond to this question; I must go deep into my heart and listen to myself, measure myself, verify myself. What am I really searching for? My energy, my desires, my dreams, my investments, to what purpose are they aimed?
Behold, the Lord Jesus pronounces the first words in John’s Gospel and, they are a very concrete question, addressed to the disciples who are following him, addressed to us, to me personally. The Lord fixes his look on me and asks me: “What are you searching?” It is not easy to respond to this question; I must go deep into my heart and listen to myself, measure myself, verify myself. What am I really searching for? My energy, my desires, my dreams, my investments, to what purpose are they aimed?
e) “They remained with him”
The disciples remain with Jesus, they begin to live with him, to have the house in common with Him. Thus, perhaps, they began to feel and to experience that the Lord himself is their new house. The verb which John uses here, can simply signify to dwell, to stay, but also to dwell, in the intense sense of indwelling one in the other. Jesus indwells in the womb of the Father and also offers to us the possibility of indwelling in Him and in all the Trinity. Today, he offers himself, here, to me, to live together this indescribable, splendid experience of love. Therefore, what do I decide? Do I also stop, like the disciples and remain with Him, in Him? Or rather do I leave, I withdraw from the love and run to seek something else?
The disciples remain with Jesus, they begin to live with him, to have the house in common with Him. Thus, perhaps, they began to feel and to experience that the Lord himself is their new house. The verb which John uses here, can simply signify to dwell, to stay, but also to dwell, in the intense sense of indwelling one in the other. Jesus indwells in the womb of the Father and also offers to us the possibility of indwelling in Him and in all the Trinity. Today, he offers himself, here, to me, to live together this indescribable, splendid experience of love. Therefore, what do I decide? Do I also stop, like the disciples and remain with Him, in Him? Or rather do I leave, I withdraw from the love and run to seek something else?
f) “And leads them to Jesus”.
Andrew runs to call his brother Simon, because he wants to share with him the infinite gift which he has received. He announces, proclaims the Messiah, the Saviour and has the strength to take his brother with him. He becomes a guide, becomes light, sure way. This is a very important passage: I do not know if I am sufficiently open and enlightened to witness to Him, who reveals Himself to me so clearly. Perhaps I am afraid, I am embarrassed, I do not have the strength, I am lazy, I am indifferent?
Andrew runs to call his brother Simon, because he wants to share with him the infinite gift which he has received. He announces, proclaims the Messiah, the Saviour and has the strength to take his brother with him. He becomes a guide, becomes light, sure way. This is a very important passage: I do not know if I am sufficiently open and enlightened to witness to Him, who reveals Himself to me so clearly. Perhaps I am afraid, I am embarrassed, I do not have the strength, I am lazy, I am indifferent?
5. A key for the reading
a) The Lamb of God:
In v. 36 John announces Jesus as the Lamb of God, repeating the
cry which he had already given previously, the day before: “Behold the Lamb of
God who takes away the sin of the world”.
The identification of Jesus with the Lamb is overflowing with
Biblical references, both from the Old and the New Testament.
The Lamb already is mentioned in the Book of Genesis, in chapter
22, at the moment of the sacrifice of Isaac; God provides a lamb, to be offered
as holocaust instead of the son. The lamb descends from heaven and takes upon
himself the death of man; the lamb is immolated, so that the son may live.
In the Book of Exodus, in chapter 12, the Pascal Lamb is
offered, a lamb without blemish, perfect; his blood which will be poured will
save the sons from the exterminator, who goes from house to house, during the
night. From that moment every son of God will remain signed, sealed, by that
blood of salvation. Thus the way is opened to freedom, the way of exodus, to go
to God, to enter in the land promised by Him. Here begins the following, which
leads up to the Apocalypses, up to the reality of heaven.
The element of sacrifice, of the slaughter, of the total gift
accompanies constantly the figure of the lamb; the books of Leviticus and of
Numbers continually place before us this holy presence of the lamb: he is
offered every day in the daily holocaust; he is immolated in all the sacrifices
of expiation, of reparation, of sanctification.
The Prophets also speak about a lamb prepared for the sacrifice:
a mute sheep, sheared without opening his mouth, like a tame and meek lamb led
to the slaughter (Is 53, 7; Jer 11, 19). The Lamb sacrificed on the altar every
day.
In the Gospel, it is John the Baptist who announces and manifests
Jesus as the true Lamb of God, who takes upon himself the sin of man and
cancels it by the shedding of his precious and pure Blood. In fact, He is the
Lamb immolated in the place of Isaac; He is the Lamb roasted in the fire on the
Pascal night. The Lamb of liberation; He is the perennial sacrifice to the
Father, offered for us; He is the suffering servant, who does not rebel
himself, does not recriminate but surrenders himself, silently, out of love for
us.
Saint Peter says this openly: “You have been liberated from the
futile way of your life thanks to the precious blood of Christ, like the lamb,
without blemish and spotless”. (I Pt 1, 19).
The Apocalypses reveals openly all things concerning the Lamb:
He is the one who can open the seals of history, of the life of every man, of
the hidden heart, of truth (Ap 7, 1.3.5.7.9.12; 8, 1); He is the one who
obtained victory, the one sitting on the throne (Ap 5, 6), He is the king,
worthy of honour, praise, glory, adoration (Ap. 5, 12); He is the Spouse, who
invites to his Wedding Banquet (Ap. 19, 7); He is the lamp (Ap 21, 23), the
temple (Ap 21, 22), the place of our eternal dwelling; He is the Shepherd (Ap
7, 17), whom we shall follow wherever he goes (Ap 14, 4).
b) To see:
In this passage are repeated five times, expressions concerning
seeing, the encounter of the looks. The first one is John, who already has the
eye accustomed to see at depth and to recognize the Lord who comes and passes
by; he had to render witness to the light and for this reason has the eyes
enlightened from within. In fact, near the Jordan River, he sees the Spirit
coming down on Jesus (Mt 3, 16); he recognizes him as the Lamb of God (Jn 1,
29) and continued to fix his look (v. 36) on Him to indicate Him to his
disciples. And if John sees in this way, if he is capable of penetrating into
the appearances, it means that already before he had been joined by the loving
look of Jesus, he had been enlightened before. In the same way as we are. As
soon as the witness of the look dies out, the light of the eyes of Christ is
attained. In v. 38 it is said that Jesus sees the disciples who follow him and
the Evangelist uses a very beautiful verb, which means “to fix the look on
someone, to look penetratingly and intensely” The Lord truly does this with us:
He turns toward us, gets close to us, takes to heart our presence, our life,
our path following Him and looks at us, for a long time, above all, with love,
but also intensely, involving himself, with deep attention. His look never
leaves us alone. His eyes are fixed within us; they are designed within us, as
Saint John of the Cross sings in his Spiritual Canticle.
And then the Lord invites us, in turn, to open the eyes, to
begin to see in a true way; He says: “Come and see”. Every day He repeats this
to us, without getting tired of addressing this tender and strong invitation,
overflowing with promises and with gifts. “They saw where he was dwelling”,
John, points out, using a different verb, very strong, which indicates to see
profoundly, which goes beyond superficiality and contacts, which enters in
understanding, in knowledge and in the faith of what one sees. The disciples –
and we with them – saw, that afternoon, where Jesus dwelt, that is, they
understood and knew which is his true dwelling place, not a place, not a
space...
Lastly, once again we have the same verb as in the beginning.
Jesus fixes his look on Simon (v. 42) and with that light, with that encounter
of eyes, of souls, he calls him by name and changes his life, makes him a new
man. The eyes of the Lord are open also in this same way on us and they wash us
from the ugliness of our darkness, enlightening us with love; with those eyes
He is calling us, is making a new creation of us, is saying: “May there be
light”, and there was light.
c) To remain – to dwell
This is another very important verb, very strong, another
precious pearl of the Gospel of John. In our passage it is repeated three
times, with two different meanings; to dwell and to remain. The disciples
immediately ask Jesus where He dwells, where is his house and he invites them
to go, to enter, to remain: “They remained with him that day” (v. 39). It is
not a physical remaining, temporary; the disciples are not only guests passing
by, who will leave soon. No, the Lord makes space for us in his interior place,
in his relationship with the Father and there he accepts us for always; in
fact, he says: “Like, you Father, are in me and I in you, may these also be in
us... I in them and you in me...” (Jn 17, 21-23). He allows us to enter and he
also enters; he allows to knock and He himself knocks; he makes us dwell in Him
and puts his dwelling place in us together with the Father (Jn 14, 23). Our
call to be disciples of Christ and to announce him to our brothers and sisters,
has its origin, its foundation, its vitality, precisely here, in this reality
of the reciprocal dwelling of the Lord in us and we in Him. Our true and
lasting happiness springs from the realization of our remaining in Him. We have
seen where He dwells, we have known the place of his presence and we have
decided to remain with Him, today and always.
“Remain in me and I in you... The one who remains in me and I in
him bears much fruit... If you remain in me and my words remain in you, ask for
anything that you want and it will be given to you... Remain in my love” (Jn
15).
No, I will not go with anybody else, I will not go anywhere else
but only with you, Oh Lord, my dwelling, my place of salvation! Allow me, I
pray, that I may remain here, near you, always, Amen
6. A moment of prayer: Psalm 34
Refrain: Your face, Lord, I seek, do not hide your face
from me.
I seek Yahweh and he answers me,
frees me from all my fears.
Fix your gaze on Yahweh and your face will grow bright,
you will never hang your head in shame.
A pauper calls out and Yahweh hears,
saves him from all his troubles.
The angel of Yahweh encamps around those who fear him,
and rescues them.
frees me from all my fears.
Fix your gaze on Yahweh and your face will grow bright,
you will never hang your head in shame.
A pauper calls out and Yahweh hears,
saves him from all his troubles.
The angel of Yahweh encamps around those who fear him,
and rescues them.
Taste and see that Yahweh is good.
How blessed are those who take refuge in him.
Fear Yahweh, you his holy ones;
those who fear him lack for nothing.
Young lions may go needy and hungry,
but those who seek Yahweh lack nothing good.
Come, my children, listen to me,
I will teach you the fear of Yahweh.
How blessed are those who take refuge in him.
Fear Yahweh, you his holy ones;
those who fear him lack for nothing.
Young lions may go needy and hungry,
but those who seek Yahweh lack nothing good.
Come, my children, listen to me,
I will teach you the fear of Yahweh.
The eyes of Yahweh are on the upright,
his ear turned to their cry.
They cry in anguish and Yahweh hears,
and rescues them from all their troubles.
Yahweh is near to the broken-hearted,
he helps those whose spirit is crushed.
Though hardships without number beset the upright,
Yahweh brings rescue from them all.
his ear turned to their cry.
They cry in anguish and Yahweh hears,
and rescues them from all their troubles.
Yahweh is near to the broken-hearted,
he helps those whose spirit is crushed.
Though hardships without number beset the upright,
Yahweh brings rescue from them all.
7. Final Prayer
Father, I thank you for having given me the presence of your Son
Jesus in the luminous words of this Gospel; thank you for having made me listen
to his voice, for having opened my eyes to recognize him; thank you for having
placed me on the way to follow him and to enter into his house, Thank you
because I can dwell with Him, in Him and because He dwells in you, you are in
me. Thank you for having, once more, called me, making my life new. Make of me,
I beg you, an instrument of your love; that I may never stop announcing Christ
who comes; that I may not be embarrassed, that I do not close myself, do not
give up, but always become happier, to lead to Him, to You, the brothers and sisters
whom you, every day, make me encounter. Amen.
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