Wednesday of the Nineteenth Week in Ordinary Time
Lectionary: 415
Lectionary: 415
Moses went up from
the plains of Moab to Mount Nebo,
the headland of Pisgah which faces Jericho,
and the LORD showed him all the land—
Gilead, and as far as Dan, all Naphtali,
the land of Ephraim and Manasseh,
all the land of Judah as far as the Western Sea,
the Negeb, the circuit of the Jordan
with the lowlands at Jericho, city of palms,
and as far as Zoar.
The LORD then said to him,
“This is the land
which I swore to Abraham, Isaac, and Jacob
that I would give to their descendants.
I have let you feast your eyes upon it, but you shall not cross over.”
So there, in the land of Moab, Moses, the servant of the LORD,
died as the LORD had said; and he was buried in the ravine
opposite Beth-peor in the land of Moab,
but to this day no one knows the place of his burial.
Moses was one hundred and twenty years old when he died,
yet his eyes were undimmed and his vigor unabated.
For thirty days the children of Israel wept for Moses
in the plains of Moab, till they had completed
the period of grief and mourning for Moses.
Now Joshua, son of Nun, was filled with the spirit of wisdom,
since Moses had laid his hands upon him;
and so the children of Israel gave him their obedience,
thus carrying out the LORD’s command to Moses.
Since then no prophet has arisen in Israel like Moses,
whom the LORD knew face to face.
He had no equal in all the signs and wonders
the LORD sent him to perform in the land of Egypt
against Pharaoh and all his servants and against all his land,
and for the might and the terrifying power
that Moses exhibited in the sight of all Israel.
the headland of Pisgah which faces Jericho,
and the LORD showed him all the land—
Gilead, and as far as Dan, all Naphtali,
the land of Ephraim and Manasseh,
all the land of Judah as far as the Western Sea,
the Negeb, the circuit of the Jordan
with the lowlands at Jericho, city of palms,
and as far as Zoar.
The LORD then said to him,
“This is the land
which I swore to Abraham, Isaac, and Jacob
that I would give to their descendants.
I have let you feast your eyes upon it, but you shall not cross over.”
So there, in the land of Moab, Moses, the servant of the LORD,
died as the LORD had said; and he was buried in the ravine
opposite Beth-peor in the land of Moab,
but to this day no one knows the place of his burial.
Moses was one hundred and twenty years old when he died,
yet his eyes were undimmed and his vigor unabated.
For thirty days the children of Israel wept for Moses
in the plains of Moab, till they had completed
the period of grief and mourning for Moses.
Now Joshua, son of Nun, was filled with the spirit of wisdom,
since Moses had laid his hands upon him;
and so the children of Israel gave him their obedience,
thus carrying out the LORD’s command to Moses.
Since then no prophet has arisen in Israel like Moses,
whom the LORD knew face to face.
He had no equal in all the signs and wonders
the LORD sent him to perform in the land of Egypt
against Pharaoh and all his servants and against all his land,
and for the might and the terrifying power
that Moses exhibited in the sight of all Israel.
Responsorial PsalmPS 66:1-3A, 5 AND 8, 16-17
R. (see 20a and
10b) Blessed be God who filled my
soul with fire!
Shout joyfully to God, all the earth;
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God: “How tremendous are your deeds!”
R. Blessed be God who filled my soul with fire!
Come and see the works of God,
his tremendous deeds among the children of Adam.
Bless our God, you peoples;
loudly sound his praise.
R. Blessed be God who filled my soul with fire!
Hear now, all you who fear God, while I declare
what he has done for me.
When I appealed to him in words,
praise was on the tip of my tongue.
R. Blessed be God who filled my soul with fire!
Shout joyfully to God, all the earth;
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God: “How tremendous are your deeds!”
R. Blessed be God who filled my soul with fire!
Come and see the works of God,
his tremendous deeds among the children of Adam.
Bless our God, you peoples;
loudly sound his praise.
R. Blessed be God who filled my soul with fire!
Hear now, all you who fear God, while I declare
what he has done for me.
When I appealed to him in words,
praise was on the tip of my tongue.
R. Blessed be God who filled my soul with fire!
Alleluia2 COR 5:19
R. Alleluia, alleluia.
God was reconciling the world to himself in Christ,
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.
God was reconciling the world to himself in Christ,
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.
GospelMT 18:15-20
Jesus said to his
disciples:
“If your brother sins against you,
go and tell him his fault between you and him alone.
If he listens to you, you have won over your brother.
If he does not listen,
take one or two others along with you,
so that every fact may be established
on the testimony of two or three witnesses.
If he refuses to listen to them, tell the Church.
If he refuses to listen even to the Church,
then treat him as you would a Gentile or a tax collector.
Amen, I say to you,
whatever you bind on earth shall be bound in heaven,
and whatever you loose on earth shall be loosed in heaven.
Again, amen, I say to you, if two of you agree on earth
about anything for which they are to pray,
it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name,
there am I in the midst of them.”
“If your brother sins against you,
go and tell him his fault between you and him alone.
If he listens to you, you have won over your brother.
If he does not listen,
take one or two others along with you,
so that every fact may be established
on the testimony of two or three witnesses.
If he refuses to listen to them, tell the Church.
If he refuses to listen even to the Church,
then treat him as you would a Gentile or a tax collector.
Amen, I say to you,
whatever you bind on earth shall be bound in heaven,
and whatever you loose on earth shall be loosed in heaven.
Again, amen, I say to you, if two of you agree on earth
about anything for which they are to pray,
it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name,
there am I in the midst of them.”
Meditation: "If your brother sins against you"
What's the best way to repair a damaged relationship? Jesus
offers his disciples spiritual freedom and power for restoring broken or
injured relationships.
Don't brood over an offense - speak directly and privately
What can we learn from Jesus' instructions about how to mend a damaged relationship (Matthew 18:15-20)? If you feel you have been wronged by someone, Jesus says the first step is to speak directly but privately to the individual who has done the harm. One of the worst things we can do is brood over our grievance. This can poison our mind and heart and make it more difficult to go directly to the person who caused the damage.
What can we learn from Jesus' instructions about how to mend a damaged relationship (Matthew 18:15-20)? If you feel you have been wronged by someone, Jesus says the first step is to speak directly but privately to the individual who has done the harm. One of the worst things we can do is brood over our grievance. This can poison our mind and heart and make it more difficult to go directly to the person who caused the damage.
Seek the help of wise Christians
If we truly want to settle a difference with someone, we need to do it face to face. If this fails in its purpose, then the second step is to bring another person or persons, someone who is wise and gracious rather than someone who is hot-tempered or judgmental. The goal is not so much to put the offender on trial, but to persuade the offender to see the wrong and to be reconciled. And if this fails, then we must still not give up, but seek the help of the Christian community. Note the emphasis here is on restoring a broken relationship by seeking the help of other Christians who hopefully will pray and seek a solution for reconciliation based on Christian love and wisdom, rather than relying on coercive force or threat of legal action, such as a lawsuit.
If we truly want to settle a difference with someone, we need to do it face to face. If this fails in its purpose, then the second step is to bring another person or persons, someone who is wise and gracious rather than someone who is hot-tempered or judgmental. The goal is not so much to put the offender on trial, but to persuade the offender to see the wrong and to be reconciled. And if this fails, then we must still not give up, but seek the help of the Christian community. Note the emphasis here is on restoring a broken relationship by seeking the help of other Christians who hopefully will pray and seek a solution for reconciliation based on Christian love and wisdom, rather than relying on coercive force or threat of legal action, such as a lawsuit.
Pray for the offender - for healing and reconciliation
Lastly, if even the Christian community fails to bring about reconciliation, what must we do? Jesus seems to say that we have the right to abandon stubborn and obdurate offenders and treat them like social outcasts. The tax-collectors and Gentiles were regarded as "unclean" by the religious-minded Jews and they resorted to shunning them. However we know from the Gospel accounts that Jesus often had fellowship with tax-collectors (as well as other public sinners), ate with them, and even praised them at times! Jesus refuses no one who is open to receive pardon, healing, and restoration.
Lastly, if even the Christian community fails to bring about reconciliation, what must we do? Jesus seems to say that we have the right to abandon stubborn and obdurate offenders and treat them like social outcasts. The tax-collectors and Gentiles were regarded as "unclean" by the religious-minded Jews and they resorted to shunning them. However we know from the Gospel accounts that Jesus often had fellowship with tax-collectors (as well as other public sinners), ate with them, and even praised them at times! Jesus refuses no one who is open to receive pardon, healing, and restoration.
Set no obstacle in seeking to heal your brother's wound
When you are offended, are you willing to put aside your own grievance and injury in order to help your brother's wound? The Lord Jesus wants to set us free from resentment, ill-will, and an unwillingness to forgive. The love of Christ love both purifies and sets us free to do good to all - even those who cause us grief. The call to accountability for what we have done and have failed to do is inevitable and we can't escape it, both in this life and at the day of judgment when the Lord Jesus will return. But while we have the opportunity today, we must not give up on praying for those who cause us offense. With God's help we must seek to make every effort to win them with the grace and power of God's healing love and wisdom. Do you tolerate broken relationships or do you seek to repair them as God gives you the opportunity to mend and restore what is broken?
When you are offended, are you willing to put aside your own grievance and injury in order to help your brother's wound? The Lord Jesus wants to set us free from resentment, ill-will, and an unwillingness to forgive. The love of Christ love both purifies and sets us free to do good to all - even those who cause us grief. The call to accountability for what we have done and have failed to do is inevitable and we can't escape it, both in this life and at the day of judgment when the Lord Jesus will return. But while we have the opportunity today, we must not give up on praying for those who cause us offense. With God's help we must seek to make every effort to win them with the grace and power of God's healing love and wisdom. Do you tolerate broken relationships or do you seek to repair them as God gives you the opportunity to mend and restore what is broken?
"Lord Jesus, make me an instrument of your healing love and
peace. Give me wisdom and courage to bring your healing love and saving truth
to those in need of healing and restoration."
WEDNESDAY, AUGUST 12,
MATTHEW 18:15-20
Weekday
(Deuteronomy 34:1-12; Psalm 66)
KEY VERSE: "Where two or three are gathered together in my name, there am I in the midst of them" (v 20).
TO KNOW: The Jews were called by God to form a worshiping and believing community (Hebrew, Qahal Yahweh). Christians are also called to be a people of God, the Church (Greek, Ekklesia). Matthew is the only evangelist to use this term (Mt 16:18; 18:17). In this second instance, the word "church" dealt with members of the community who sinned, yet remained obstinate despite fraternal correction. If the person continued to be unrepentant, the case was referred to the whole church, and, if all else failed, excommunication might be prescribed (1 Cor 4:9-11). Jesus used hyperbole, exaggerated speech, when he said that they should be treated as "tax-collectors and Gentiles." Jesus himself was accused of being the friend of sinners. The church should never see people as hopeless sinners, but always treat those who have fallen with sympathy and love as Jesus did. He is eternally present in the church as it exercises his divine authority of forgiveness in his name (Mt 28:20).
TO LOVE: Pray for Church leaders to use their authority with justice and compassion.
TO SERVE: Lord Jesus, help me to follow your example of kindness and care for those who have strayed.
Weekday
(Deuteronomy 34:1-12; Psalm 66)
KEY VERSE: "Where two or three are gathered together in my name, there am I in the midst of them" (v 20).
TO KNOW: The Jews were called by God to form a worshiping and believing community (Hebrew, Qahal Yahweh). Christians are also called to be a people of God, the Church (Greek, Ekklesia). Matthew is the only evangelist to use this term (Mt 16:18; 18:17). In this second instance, the word "church" dealt with members of the community who sinned, yet remained obstinate despite fraternal correction. If the person continued to be unrepentant, the case was referred to the whole church, and, if all else failed, excommunication might be prescribed (1 Cor 4:9-11). Jesus used hyperbole, exaggerated speech, when he said that they should be treated as "tax-collectors and Gentiles." Jesus himself was accused of being the friend of sinners. The church should never see people as hopeless sinners, but always treat those who have fallen with sympathy and love as Jesus did. He is eternally present in the church as it exercises his divine authority of forgiveness in his name (Mt 28:20).
TO LOVE: Pray for Church leaders to use their authority with justice and compassion.
TO SERVE: Lord Jesus, help me to follow your example of kindness and care for those who have strayed.
Optional Memorial of
Jane Frances de Chantal, religious
Jane Frances de Chantal was the widow of the Baron of Chantal and she was left with four children. She was also very much loved by the poor. While visiting at Dijon, 1604, she heard St. Francis de Sales preach. A correspondence began between them, and he became her spiritual director. Having provided for the welfare of her children, she went to Annecy with her two daughters. In 1610 she founded the Order of the Visitation of Our Lady for widows and laywomen who did not wish the full life of the orders. She spent the rest of her life in the cloister, but supervised the growth of the Order. Eighty-six houses were established before her death. Her literary works comprise letters and instructions on the religious life. Visitation nuns today live a contemplative life, work for women with poor health, widows, and sometimes run schools. Canonized in 1767, her body lies in the basilica near Annecy, France.
Jane Frances de Chantal was the widow of the Baron of Chantal and she was left with four children. She was also very much loved by the poor. While visiting at Dijon, 1604, she heard St. Francis de Sales preach. A correspondence began between them, and he became her spiritual director. Having provided for the welfare of her children, she went to Annecy with her two daughters. In 1610 she founded the Order of the Visitation of Our Lady for widows and laywomen who did not wish the full life of the orders. She spent the rest of her life in the cloister, but supervised the growth of the Order. Eighty-six houses were established before her death. Her literary works comprise letters and instructions on the religious life. Visitation nuns today live a contemplative life, work for women with poor health, widows, and sometimes run schools. Canonized in 1767, her body lies in the basilica near Annecy, France.
Wednesday 12 August 2015
WED 12TH.
St Jane Frances de Chantal.
Deuteronomy
34:1-12. Blessed by God who filled my soul with life!—Ps
65(66):1-3, 5, 16-17. Matthew 18:15-20.
Readings
‘Where
two or three meet in my name, I shall be there with them.’
Following
a natural disaster, such as a typhoon or earthquake, terrified people huddle
together, supporting one another. Often a religious leader is among them,
offering what comfort and help is possible.
The
outbreak of Ebola virus infection in parts of Africa led to the deaths of
thousands. Medical workers who tended desperately ill people are among the
heroes of this century. Providing care, at great risk to themselves, they
symbolised the very best in human nature. Especially in the early days, many died.
The children of victims are now not only orphans, but are feared and unwanted
by fellow villagers.
Those who
enter these situations with compassion and practical care are doing what Jesus
would have done. Jesus, help me respond to need knowing you are with me
MINUTE MEDITATIONS
|
The Sin of Pride
|
All our other sins can be from ourselves; for example, avarice,
lust, anger, gluttony. But pride comes direct from hell. By that sin fell the
angels. It destroys the very possibility of conversion. –Fulton Sheen
August
12
St. Jane Frances de Chantal
(1562-1641)
St. Jane Frances de Chantal
(1562-1641)
Jane
Frances was wife, mother, nun and founder of a religious community. Her mother
died when Jane was 18 months old, and her father, head of parliament at Dijon,
France, became the main influence on her education. She developed into a woman
of beauty and refinement, lively and cheerful in temperament. At 21 she married
Baron de Chantal, by whom she had six children, three of whom died in infancy.
At her castle she restored the custom of daily Mass, and was seriously engaged
in various charitable works.
Jane's
husband was killed after seven years of marriage, and she sank into deep
dejection for four months at her family home. Her father-in-law threatened to
disinherit her children if she did not return to his home. He was then 75,
vain, fierce and extravagant. Jane Frances managed to remain cheerful in spite
of him and his insolent housekeeper.
When she
was 32, she met St. Francis de Sales who became her spiritual director,
softening some of the severities imposed by her former director. She wanted to
become a nun but he persuaded her to defer this decision. She took a vow to
remain unmarried and to obey her director.
After
three years Francis told her of his plan to found an institute of women which
would be a haven for those whose health, age or other considerations barred
them from entering the already established communities. There would be no
cloister, and they would be free to undertake spiritual and corporal works of
mercy. They were primarily intended to exemplify the virtues of Mary at the
Visitation (hence their name, the Visitation nuns): humility and meekness.
The usual
opposition to women in active ministry arose and Francis de Sales was obliged
to make it a cloistered community following the Rule of St. Augustine. Francis
wrote his famous Treatise on the Love of God for them. The
congregation (three women) began when Jane Frances was 45. She underwent great
sufferings: Francis de Sales died; her son was killed; a plague ravaged France;
her daughter-in-law and son-in-law died. She encouraged the local authorities
to make great efforts for the victims of the plague and she put all her
convent’s resources at the disposal of the sick.
During a
part of her religious life, she had to undergo great trials of the
spirit—interior anguish, darkness and spiritual dryness. She died while on a
visitation of convents of the community.
Comment:
It may strike some as unusual that a saint should be subject to spiritual dryness, darkness, interior anguish. We tend to think that such things are the usual condition of “ordinary” sinful people. Some of our lack of spiritual liveliness may indeed be our fault. But the life of faith is still one that is lived in trust, and sometimes the darkness is so great that trust is pressed to its limit.
It may strike some as unusual that a saint should be subject to spiritual dryness, darkness, interior anguish. We tend to think that such things are the usual condition of “ordinary” sinful people. Some of our lack of spiritual liveliness may indeed be our fault. But the life of faith is still one that is lived in trust, and sometimes the darkness is so great that trust is pressed to its limit.
Quote:
St. Vincent de Paul said of Jane Frances: “She was full of faith, yet all her life had been tormented by thoughts against it. While apparently enjoying the peace and easiness of mind of souls who have reached a high state of virtue, she suffered such interior trials that she often told me her mind was so filled with all sorts of temptations and abominations that she had to strive not to look within herself...But for all that suffering her face never lost its serenity, nor did she once relax in the fidelity God asked of her. And so I regard her as one of the holiest souls I have ever met on this earth” (Butler’s Lives of the Saints).
St. Vincent de Paul said of Jane Frances: “She was full of faith, yet all her life had been tormented by thoughts against it. While apparently enjoying the peace and easiness of mind of souls who have reached a high state of virtue, she suffered such interior trials that she often told me her mind was so filled with all sorts of temptations and abominations that she had to strive not to look within herself...But for all that suffering her face never lost its serenity, nor did she once relax in the fidelity God asked of her. And so I regard her as one of the holiest souls I have ever met on this earth” (Butler’s Lives of the Saints).
LECTIO DIVINA:
MATTHEW 18,15-20
Lectio:
Wednesday, August 12, 2015
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
your Spirit made us your children,
confident to call you Father.
Increase your Spirit within us
and bring us to our promised inheritance.
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.
your Spirit made us your children,
confident to call you Father.
Increase your Spirit within us
and bring us to our promised inheritance.
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 - Matthew 18,15-20
Jesus said to his disciples. 'If your brother does something
wrong, go and have it out with him alone, between your two selves. If he
listens to you, you have won back your brother. If he does not listen, take one
or two others along with you: whatever the misdemeanour, the evidence of two or
three witnesses is required to sustain the charge. But if he refuses to listen
to these, report it to the community; and if he refuses to listen to the
community, treat him like a gentile or a tax collector. 'In truth I tell you,
whatever you bind on earth will be bound in heaven; whatever you loose on earth
will be loosed in heaven. 'In truth I tell you once again, if two of you on
earth agree to ask anything at all, it will be granted to you by my Father in
heaven. For where two or three meet in my name, I am there among them.'
3) Reflection
• In the Gospel of today and of tomorrow we read and meditate on
the second half of the Discourse of the Community. Today’s Gospel speaks about
fraternal correction (Mt 18, 15-18) and of prayer in common (Mt 18, 19-20). The
Gospel of tomorrow speaks about pardon (Mt 18, 21-22) and presents the parable
of pardon without limitations (Mt 18, 23-35). The key word in this second part
is “to forgive”. The accent is on reconciliation. In order that there may be
reconciliation which will allow the little ones to return, it is important to
know how to dialogue and to forgive, because the foundation of fraternity is
the gratuitous love of God. It is only in this way that the community will be a
sign of the Kingdom. It is not easy to forgive. There is a certain grief which
continues to strike the heart as with a hammer. There are persons who say: “I
forgive, but I do not forget!” There is: resentment, tensions, clashes, diverse
opinions, and offences, provocations which render pardon and reconciliation
difficult.
• The organization of the words of Jesus in the five Great Discourses of the Gospel of Matthew indicates that at the end of the first century, the communities had very concrete forms of catechesis. The Discourse of the Community (Mt 18, 1-35), for example gives updated instructions of how to proceed in case of any conflict among the members of the community and how to find criteria to solve the conflicts. Matthew gathers together those phrases of Jesus which can help the communities of the end of the first century to overcome the two more acute problems which they had to face at that moment, that is, the exodus of the little ones because of the scandal given by some and the need to dialogue in order to overcome the rigor of others in accepting the little ones, the poor, in the community.
• Matthew 18, 15-18: Fraternal correction and the power to forgive. These verses give simple norms of how to proceed in case of conflicts in the community. If a brother or a sister should sin, if they had behaviour not in accordance to the life of the community, they should not be denounced immediately. First, it is necessary to try to speak with them alone. Then it is necessary to try to know the reasons of the other. If no results are obtained, then it is necessary to take two or three persons of the community to see if it is possible to obtain some result. Only in extreme cases, it is necessary to expose the problem to the whole community. And if the person refuses to listen to the community, then they should be considered by you as “a sinner or a pagan”, that is, as someone who is not part of the community. Therefore, it is not you who excludes, but it is the person himself/herself who excludes himself/herself. The community gathered together only verifies or ratifies the exclusion. The grace to be able to forgive and to reconcile in the name of God was given to Peter (Mt 16, 19), to the Apostles ( Jn 20, 23) and, here in the Discourse of the Community, to the community itself (Mt 18, 18). This reveals the importance of the decisions which the community assumes in regard to its members.
• Matthew 18, 19: Prayer in common. The exclusion does not mean that the person is abandoned to his/her own fate. No! The person may be separated from the community, but will never be separated from God. In the case in which the conversation in the community does not produce any result, and the person does not want to be integrated in the life of the community, there still remains the last possibility to remain together with the Father to obtain reconciliation, and Jesus guarantees that the Father will listen: “If two of you agree to ask anything at all, it will be granted to you by my Father in Heaven; for where two or three meet in my name, I am there among them”.
• Matthew 18, 20: The presence of Jesus in the community. The reason of the certainty of being heard by the Father is the promise of Jesus: “Because where there are two or three who meet in my name, I am there among them!” Jesus is the centre, the axis, of the community, and, as such, together with the Community, it will always be praying with us to the Father, in order that he may grant the gift of the return of the brother or the sister who have excluded themselves.
• The organization of the words of Jesus in the five Great Discourses of the Gospel of Matthew indicates that at the end of the first century, the communities had very concrete forms of catechesis. The Discourse of the Community (Mt 18, 1-35), for example gives updated instructions of how to proceed in case of any conflict among the members of the community and how to find criteria to solve the conflicts. Matthew gathers together those phrases of Jesus which can help the communities of the end of the first century to overcome the two more acute problems which they had to face at that moment, that is, the exodus of the little ones because of the scandal given by some and the need to dialogue in order to overcome the rigor of others in accepting the little ones, the poor, in the community.
• Matthew 18, 15-18: Fraternal correction and the power to forgive. These verses give simple norms of how to proceed in case of conflicts in the community. If a brother or a sister should sin, if they had behaviour not in accordance to the life of the community, they should not be denounced immediately. First, it is necessary to try to speak with them alone. Then it is necessary to try to know the reasons of the other. If no results are obtained, then it is necessary to take two or three persons of the community to see if it is possible to obtain some result. Only in extreme cases, it is necessary to expose the problem to the whole community. And if the person refuses to listen to the community, then they should be considered by you as “a sinner or a pagan”, that is, as someone who is not part of the community. Therefore, it is not you who excludes, but it is the person himself/herself who excludes himself/herself. The community gathered together only verifies or ratifies the exclusion. The grace to be able to forgive and to reconcile in the name of God was given to Peter (Mt 16, 19), to the Apostles ( Jn 20, 23) and, here in the Discourse of the Community, to the community itself (Mt 18, 18). This reveals the importance of the decisions which the community assumes in regard to its members.
• Matthew 18, 19: Prayer in common. The exclusion does not mean that the person is abandoned to his/her own fate. No! The person may be separated from the community, but will never be separated from God. In the case in which the conversation in the community does not produce any result, and the person does not want to be integrated in the life of the community, there still remains the last possibility to remain together with the Father to obtain reconciliation, and Jesus guarantees that the Father will listen: “If two of you agree to ask anything at all, it will be granted to you by my Father in Heaven; for where two or three meet in my name, I am there among them”.
• Matthew 18, 20: The presence of Jesus in the community. The reason of the certainty of being heard by the Father is the promise of Jesus: “Because where there are two or three who meet in my name, I am there among them!” Jesus is the centre, the axis, of the community, and, as such, together with the Community, it will always be praying with us to the Father, in order that he may grant the gift of the return of the brother or the sister who have excluded themselves.
4) Personal questions
• Why is it so difficult to forgive? In our community, is there
some space for reconciliation? In which way?
• Jesus says: "For wherever there are two or three who meet in my name, I am also there among them”. What does this mean for us today?
• Jesus says: "For wherever there are two or three who meet in my name, I am also there among them”. What does this mean for us today?
5) Concluding Prayer
Praise, servants of Yahweh,
praise the name of Yahweh.
Blessed be the name of Yahweh,
henceforth and for ever. (Ps 113,1-2)
praise the name of Yahweh.
Blessed be the name of Yahweh,
henceforth and for ever. (Ps 113,1-2)
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