Twenty-fourth Sunday in Ordinary Time
Lectionary: 131
Lectionary: 131
The Lord GOD opens
my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
He is near who upholds my right;
if anyone wishes to oppose me,
let us appear together.
Who disputes my right?
Let that man confront me.
See, the Lord GOD is my help;
who will prove me wrong?
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
He is near who upholds my right;
if anyone wishes to oppose me,
let us appear together.
Who disputes my right?
Let that man confront me.
See, the Lord GOD is my help;
who will prove me wrong?
R. (9) I will walk before the Lord, in the land of
the living.
or:
R. Alleluia.
I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
“O LORD, save my life!”
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
or:
R. Alleluia.
I love the LORD because he has heard
my voice in supplication,
Because he has inclined his ear to me
the day I called.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
The cords of death encompassed me;
the snares of the netherworld seized upon me;
I fell into distress and sorrow,
And I called upon the name of the LORD,
“O LORD, save my life!”
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
Gracious is the LORD and just;
yes, our God is merciful.
The LORD keeps the little ones;
I was brought low, and he saved me.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
For he has freed my soul from death,
my eyes from tears, my feet from stumbling.
I shall walk before the Lord
in the land of the living.
R. I will walk before the Lord, in the land of the living.
or:
R. Alleluia.
What good is it, my
brothers and sisters,
if someone says he has faith but does not have works?
Can that faith save him?
If a brother or sister has nothing to wear
and has no food for the day,
and one of you says to them,
“Go in peace, keep warm, and eat well, ”
but you do not give them the necessities of the body,
what good is it?
So also faith of itself,
if it does not have works, is dead.
Indeed someone might say,
“You have faith and I have works.”
Demonstrate your faith to me without works,
and I will demonstrate my faith to you from my works.
if someone says he has faith but does not have works?
Can that faith save him?
If a brother or sister has nothing to wear
and has no food for the day,
and one of you says to them,
“Go in peace, keep warm, and eat well, ”
but you do not give them the necessities of the body,
what good is it?
So also faith of itself,
if it does not have works, is dead.
Indeed someone might say,
“You have faith and I have works.”
Demonstrate your faith to me without works,
and I will demonstrate my faith to you from my works.
R. Alleluia, alleluia.
May I never boast except in the cross of our Lord
through which the world has been crucified to me and I to the world.
R. Alleluia, alleluia.
May I never boast except in the cross of our Lord
through which the world has been crucified to me and I to the world.
R. Alleluia, alleluia.
Jesus and his
disciples set out
for the villages of Caesarea Philippi.
Along the way he asked his disciples,
“Who do people say that I am?”
They said in reply,
“John the Baptist, others Elijah,
still others one of the prophets.”
And he asked them,
“But who do you say that I am?”
Peter said to him in reply,
“You are the Christ.”
Then he warned them not to tell anyone about him.
He began to teach them
that the Son of Man must suffer greatly
and be rejected by the elders, the chief priests, and the scribes,
and be killed, and rise after three days.
He spoke this openly.
Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples,
rebuked Peter and said, “Get behind me, Satan.
You are thinking not as God does, but as human beings do.”
He summoned the crowd with his disciples and said to them,
“Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake
and that of the gospel will save it.”
for the villages of Caesarea Philippi.
Along the way he asked his disciples,
“Who do people say that I am?”
They said in reply,
“John the Baptist, others Elijah,
still others one of the prophets.”
And he asked them,
“But who do you say that I am?”
Peter said to him in reply,
“You are the Christ.”
Then he warned them not to tell anyone about him.
He began to teach them
that the Son of Man must suffer greatly
and be rejected by the elders, the chief priests, and the scribes,
and be killed, and rise after three days.
He spoke this openly.
Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples,
rebuked Peter and said, “Get behind me, Satan.
You are thinking not as God does, but as human beings do.”
He summoned the crowd with his disciples and said to them,
“Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake
and that of the gospel will save it.”
STUDY
SCRIPTURE
24th Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 50:4c-9a
Again this week we hear our first reading from the book of the
prophet Isaiah; this time from chapter 50 which is in what has been called by
some scripture scholars Second or Deutero-Isaiah. The division of Isaiah
into two (or three) separate groupings [chapters 1 through 39, and chapters 40
through 66 (or chapters 1 through 39, 40 through 55, and 56 through 66)] is
rather recent in terms of history. Until the 18th century it
was presumed that Isaiah wrote all 66 chapters. Then, it was proposed that
chapters 40 through 66 were written by a different author some 150 years later,
during the Babylonian exile, with some scholars maintaining that yet a third
author writing chapters 56 through 66. The reasons for separate authorship of
chapters 40 through 55 are first of all historical. The addressees seem to be
no longer inhabitants of Jerusalem, but exiles in Babylon. Jerusalem, in fact,
has been captured and destroyed. Babylon is no longer a friendly ally, for she
has destroyed Jerusalem and deported the Israelites. The former prophesies
about Jerusalem’s destruction have been carried out and Israel now awaits a new
and glorious future.
Among the many finds in the Dead Sea Scrolls was a complete copy
of Isaiah (all 66 chapters). There is no indication that anyone at the time of
Jesus believed anything other than that the prophet Isaiah wrote all 66
chapters.
Today’s reading comes from the section which has been titled
“Hymns to the new Jerusalem” and is called “Israel in Darkness” and is the
third song of the suffering servant.
4c The Lord GOD opens my ear that I may hear; 5 and
I have not rebelled, have not turned back.
The servant must first be a disciple, prayerfully receiving
God’s word, before he can presume to teach others.
6 I gave my back to those who beat me, my cheeks
to those who plucked my beard; My face I did not shield from buffets
and spitting.
Like the prophets before him, the servant, too, is ignored and
even maltreated (Amos 7:10-17; Micah 2:6-10; Jeremiah 20:7-18).
7 The Lord GOD is my help, therefore I am not
disgraced;
The word translated here has the same root as “buffet” and thus
provides a strong contrast in the confrontation of good and evil.
I have set my face like flint,
A phrase frequent in prophetic preaching (Ezekiel 3:8-9; Luke
9:51). It has special meaning here when you picture a face covered with
spittle.
knowing that I shall not be put to shame. 8 He
is near who upholds my right; if anyone wishes to oppose me, let us appear
together. Who disputes my right? Let him confront me. 9aSee,
the Lord GOD is my help; who will prove me wrong?
2nd Reading - James 2:14-18
The Epistle of Saint James is one of the books which Martin
Luther had eliminated from his Bible. He reverted the Old Testament from the
Greek (Septuagint) to the Hebrew canon (which hadn’t been determined by the
Jews until A.D. 90 in response to the Christian use of the Septuagint) and he
also tried to eliminate James, Hebrews, 2 & 3 John and Revelation from the
New Testament. His followers did not go along with his New Testament changes.
It has been postulated that the reason he wanted to eliminate James is that it
clearly does not support his doctrine of salvation by faith alone as we hear in
this reading.
14 What good is it, my
brothers, if someone says he has faith but does not have works?
This is a rhetorical question which implies the answer
“nothing”. A faith without deeds cannot obtain salvation (see Matthew
7:21).
Can that faith save him?
This does not imply the possibility of true faith existing apart
from deeds – merely making such a claim appears to Saint John to be ludicrous.
Obedient implementation of God’s revealed will in every aspect of our life
results in works.
15 If a brother or sister has
nothing to wear and has no food for the day, 16 and one of
you says to them, “Go in peace, keep warm, and eat well,” but you do not give
them the necessities of the body, what good is it?
The point of the previous analogy is now going to be made clear
by rephrasing it.
17 So also faith of itself,
Unaccompanied by deeds, thus the contrary of “faith working
through love” (Galatians 5:6).
if it does not have works, is dead.
Unable to save him for eternal life (James 2:14). The same Greek
word for “dead” (nekros) is applied to sinful deeds in Hebrews 6:1;
9:14. Saint James does not place faith and works in opposition, but instead
contrasts a living faith and a dead one.
18 Indeed someone might say, “You have faith and
I have works.” Demonstrate your faith to me without works, and I will
demonstrate my faith to you from my works.
Works righteousness (the heresy of Pelagianism) was
condemned by the Church at the Council of Ephesus in A.D. 431. One cannot
“earn” or “work” their way into heaven. The gift of eternal life with the
Father is freely given to all who will avail themselves of it. However, one
must live the life of Christ if they expect to enter heaven. The corporal works
of mercy are done, not because we are obliged to do them, but because we love
Jesus so much that we want to do them. “Not everyone who says to me, ‘Lord,
Lord,’ will enter the kingdom of heaven, but only the one who does the will of
my Father in heaven” (Matthew 7:21).
Gospel - Mark 8:27-35
This passage is the turning point in Mark’s gospel. It climaxes
Jesus’ self-revelation with the disciples’ first recognition of Him as the
Messiah. It also introduces the theme of the suffering Messiah. This reading
corresponds in time to the point in John’s bread of life discourse where Peter
acknowledges that Jesus is the Holy one of God; sent by God but not necessarily
a messianic title.
27 [] Jesus and his disciples set out for the
villages of Caesarea Philippi.
The ancient town of Paneas, a place of the Greek god Pan’s
cult in classical antiquity. The city (now barely a ruin) is located between a
wall of rock and a set of beautiful waterfalls at the headwaters of the eastern
branch of the Jordan River. It was a pagan city and on the top of the wall of
rock was a white marble temple dedicated to Caesar and at the bottom of this
wall was a sanctuary of Pan.
Along the way he asked his disciples, “Who do people say that I
am?”
Those outside Jesus’ circle (Mark 1:17).
28 They said in reply, “John the Baptist, others
Elijah, still others one of the prophets.”
They have recognized that He has been sent by God as were those
who are mentioned.
29 And he asked them, “But who do you say that I
am?”
In contrast to “people”. They are the “you” to whom has been
entrusted the secret of God’s kingdom while “those outside” have seen
everything as a riddle.
Peter said to him in reply, “You are the Messiah.”
The anointed one. The term “Christ” comes from the Greek while
“Messiah” comes from the Hebrew; the meaning is the same. The term is used in
the Old Testament in reference to the king and the priest. Peter is the first
human being to openly acknowledge that Jesus was the expected deliverer. The
woman at the well had speculated this, but the acknowledgment is not there.
30 Then he warned them not to tell anyone about
him.
By counseling His disciples to be silent, Jesus avoids false
interpretations of His Messiahship and prepares for the three
instructions which follow (Mark 8:31-9:29; 9:30-10:31; 10:32-45 parts of all of
which we will hear in the coming weeks).
31 He began to teach them that the Son of Man
must suffer greatly and be rejected by the elders, the chief priests, and the
scribes, and be killed, and rise after three days.
Jesus words now come as a commentary on Peter’s announcement of
revelation – they are an instruction on the sense in which He is to be
understood as Messiah. They are not to tell others because, as yet, they do not
understand the essential: the son of man, the Messiah, must suffer and die.
32 He spoke this openly.
Prior to this, Jesus met speculations about His identity with
commands to silence.
Then Peter took him aside and began to rebuke him.
This is proof that, in spite of His calling Jesus “Christ,”
Peter still doesn’t grasp that this function entails suffering and death for
Jesus.
33 At this he turned around and, looking at his
disciples, rebuked Peter and said,
This graphic detail indicates that Jesus’ reply, although
addressed to Peter, is intended for the others as well.
“Get behind me, Satan. You are thinking not as God does, but as
human beings do.”
Jesus uses the same words he used to address the devil in the
desert (Matthew 4:10). Like the devil, Peter is tempting him. He is not calling
or naming Peter “Satan,” but telling him that like Satan, he is tempting Him.
“Get behind me” is telling him to be a follower; he is not yet equipped to
lead, he still has much to learn.
34 He summoned the crowd with his disciples and
said to them, “Whoever wishes to come after me must deny himself, take up his
cross,
A public teaching which alludes to Jesus’ sufferings which He
had made explicit to His disciples (verses 31-33).
and follow me.
Stay behind Him, be a follower.
Although describing His passion, He also shows that the
Christian life, lived as it should be lived, with all its demands, is also a
cross which one has to carry, following Christ. Jesus’ words, which must have
seemed extreme to His listeners, indicate the standard He requires His
followers to live up to. He does not ask for short-lived enthusiasm or
occasional devotion; He asks for complete commitment. The goal He sets for men
is eternal life. The present life should be evaluated in the light of this
eternal life: Life on earth is not definitive, but transitory and relative; it
is a means to be used to achieve definitive live in heaven. This is an example
of our second reading.
“How hard and painful does this appear! The Lord has
required that ‘whoever will come after him must deny himself.’ But what He
commands is neither hard nor painful when He Himself helps us in such a way so
that the very thing He requires may be accomplished. ... For whatever seems
hard in what is enjoined, love makes easy” [Saint Augustine of Hippo (between
A.D. 391-430),Sermons, 46,1].
35 For whoever wishes to save his life will lose it,
In the Greek and Latin vulgate, the word translated here as
“life” literally means “soul.” Soul and life are the same when you consider
eternal life.
but whoever loses his life for my sake and that of the
gospel
The gospel is not a book but the good news about Jesus Himself.
will save it.
Whoever wishes to save his earthly life will lose his eternal
life. But whoever loses his earthly life for Jesus and the Gospel will save his
eternal life. We must seek and savor the things that are God’s and not the
things of this earth (Colossians 3:1-2).
Verses 31 through 38 are Jesus’ first passion prediction and its consequences
for discipleship.
Meditation: "But who do you say that I
am?"
Who is Jesus for you - and what difference does he make in your
life? Many in Israel recognized Jesus as a mighty man of God, even comparing
him with the greatest of the prophets. Peter, always quick to respond whenever
Jesus spoke, professed, "You are the Christ" (Mark 8:29) -
"the Son of the living God" (Matthew 16:16). No mortal being could
have revealed this to Peter, but only God.
Through the "eyes of faith" Peter discovered who Jesus
truly was. Peter recognized that Jesus was much more than a great teacher,
prophet, and miracle worker. Peter was the first apostle to publicly declare
that Jesus was the Anointed One (the Messiah and Christ),
consecrated by the Father and sent into the world to redeem a fallen human race
enslaved to sin and cut off from eternal life with God (Luke 9:20, Acts
2:14-36). The word for "Christ" in Greek is a translation of the
Hebrew word for "Messiah" - both words literally
mean the Anointed One.
Jesus begins to explain the mission he was sent to
accomplish
Why did Jesus command his disciples to be silent about his identity as the anointed Son of God? Jesus knew that they did not yet fully understand his mission and how he would accomplish it. Cyril of Alexandria (376-444 AD), an early church father, explains the reason for this silence:
Why did Jesus command his disciples to be silent about his identity as the anointed Son of God? Jesus knew that they did not yet fully understand his mission and how he would accomplish it. Cyril of Alexandria (376-444 AD), an early church father, explains the reason for this silence:
There were things yet unfulfilled which must also be included in
their preaching about him. They must also proclaim the cross, the passion, and
the death in the flesh. They must preach the resurrection of the dead, that
great and truly glorious sign by which testimony is borne him that the Emmanuel
is truly God and by nature the Son of God the Father. He utterly abolished
death and wiped out destruction. He robbed hell, and overthrew the tyranny of
the enemy. He took away the sin of the world, opened the gates above to the
dwellers upon earth, and united earth to heaven. These things proved him to be,
as I said, in truth God. He commanded them, therefore, to guard the mystery by
a seasonable silence until the whole plan of the dispensation should arrive at
a suitable conclusion. (Commentary on Luke, Homily 49)
God's Anointed Son must suffer and die to atone for our sins
Peter's faith was sorely tested when Jesus explained that it was necessary for the Messiah to suffer and die in order that God's work of redemption may be accomplished. How startled the disciples were when they heard these words! How different are God's thoughts and ways from our thoughts and ways (Isaiah 55:8)! It was through humiliation, suffering, and death on the cross that Jesus broke the powers of sin and death and won for us eternal life and freedom from the slavery of sin and the oppression of our enemy, Satan, the father of lies and the deceiver of humankind.
Peter's faith was sorely tested when Jesus explained that it was necessary for the Messiah to suffer and die in order that God's work of redemption may be accomplished. How startled the disciples were when they heard these words! How different are God's thoughts and ways from our thoughts and ways (Isaiah 55:8)! It was through humiliation, suffering, and death on the cross that Jesus broke the powers of sin and death and won for us eternal life and freedom from the slavery of sin and the oppression of our enemy, Satan, the father of lies and the deceiver of humankind.
The cost of discipleship - following Christ
The Lord Jesus explained to all who would listen what it would personally cost them to follow him as their Lord and Messiah (Mark 8:34) - it would cost them everything, even their very lives! How can anyone make such a demand? God the Father freely gave us his Son, the Lord Jesus, to save us from sin and death - not just physical death but spiritual death as well. When we exchange our life for his we receive far more than we give up. We receive pardon, peace, and the abundant life of God's kingdom now, and the promise of the resurrection and unending life with God in the age to come.
The Lord Jesus explained to all who would listen what it would personally cost them to follow him as their Lord and Messiah (Mark 8:34) - it would cost them everything, even their very lives! How can anyone make such a demand? God the Father freely gave us his Son, the Lord Jesus, to save us from sin and death - not just physical death but spiritual death as well. When we exchange our life for his we receive far more than we give up. We receive pardon, peace, and the abundant life of God's kingdom now, and the promise of the resurrection and unending life with God in the age to come.
When we discover the treasure of God's kingdom - God himself -
we gladly give up all that we have in exchange for the life of joy and
happiness God offers us. God gives without measure. The joy he offers no
sadness or loss can diminish. The cross of Christ leads to victory and freedom
from sin and death.
We, too, have a share in the mission and victory of Jesus Christ
If we want to share in the victory of the Lord Jesus, then we must take up our cross and follow where he leads us. What is the "cross" that you and I must take up each day? When my will crosses (does not align) with God's will, then his will must be done. To know Jesus Christ is to know the power of his victory on the cross where he defeated sin and conquered death through his dying and rising again on the third day.
If we want to share in the victory of the Lord Jesus, then we must take up our cross and follow where he leads us. What is the "cross" that you and I must take up each day? When my will crosses (does not align) with God's will, then his will must be done. To know Jesus Christ is to know the power of his victory on the cross where he defeated sin and conquered death through his dying and rising again on the third day.
The Holy Spirit gives each of us the gifts and strength we need
to live as sons and daughters of God our heavenly Father. The Holy Spirit gives
us faith to personally know and experience the love of our
Redeemer, the Lord Jesus Christ (Romans 5:5). The Holy Spirit gives us
the power and help we need to follow Jesus daily and
live the Gospel faithfully. The Holy Spirit fills us with boldness, confidence,
and courage to witness to others the joy, truth, and freedom
of the Gospel. Do you believe that Jesus has power to change and transform your
life through the gift and working of his Holy Spirit? Who do you say that Jesus
is for you?
"Lord Jesus, I profess and believe that you are the Christ,
the Son of the living God. You are my Lord and my Savior. Make my faith strong
and help me to live in the victory of the cross by rejecting sin and by
accepting your will."
TWENTY-FOURTH SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 13, MARK 8:27-35
(Isaiah 50:5-9a; Psalm 146; James 2:14-18)
SUNDAY, SEPTEMBER 13, MARK 8:27-35
(Isaiah 50:5-9a; Psalm 146; James 2:14-18)
KEY VERSE: "Who do people say that I am?" (v 27).
TO KNOW: Jesus took his disciples to the area of Caesarea Philippi in northern Israel near Banias. In that place there was a Cave dedicated to Pan, the Roman god Faunus, half goat, half man-god of fields and forests. From the cave a stream flowed forth, which was the source of the Jordan River. Farther up on the hillside was a temple that Philip built to honor Caesar, the Roman Emperor, who was regarded as a god. Against this pagan background, Jesus asked his disciples what people were saying about him, and they told him the popular notions of the Messiah: a king of David's line, a conqueror who would destroy his enemies and restore Israel to power. Then Jesus put the question to them, "Who do you say that I am?" And through the gift of faith, Peter realized that Jesus, a simple carpenter from Nazareth, was the Messiah, the One who would bring salvation to the world. Jesus then explained the true meaning of being God's anointed one: He would suffer, be put to death on a cross, but would rise again. Peter could not comprehend a suffering Messiah and he reproached Jesus for saying this. But Jesus rebuked Peter, "Get behind me, Satan! For you are setting your mind not on divine things but on human things" (v 33b). Peter was allowing Satan to cloud his understanding and impede God's will. Anyone who wished to follow Jesus must take up the cross, and share in his struggles and sufferings.
TO LOVE: Answer Jesus question for yourself: "Who do you say that I am?"
TO SERVE: Lord Jesus, help me to judge by your standards and not those of the world.
Rosh Hashanah - Jewish New Year -- L'Shana
Tova--Happy New Year
Rosh Hashanah (one of the holiest days of the year) occurs on the first and second days of Tishri (September/October). In Hebrew, Rosh Hashanah means "head of the year," and is commonly known as the Jewish New Year. This name is somewhat deceptive, because there is little similarity between Rosh Hashanah and the New Year's festivities.
There is, however, one important similarity: Many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to look back at the mistakes of the past year and plan the changes to make in the new year. The holiday was instituted in Lev. 23:24-25 and referred to as Yom Ha-Zikkaron (the day of remembrance) or Yom Teruah (the day of the sounding of the shofar).
The shofar is a ram's horn which is blown somewhat like a trumpet. The Bible gives no specific reason for this practice. The shofar is not blown if the holiday falls on Shabbat. No work is permitted on Rosh Hashanah. Much of the day is spent in synagogue, where the regular daily liturgy is somewhat expanded. Another popular observance during this holiday is eating apples or bread dipped in honey, a symbol of our wish for a sweet new year.
Sunday 13 September 2015
SUN 13TH. 24th Sunday in
Ordinary Time. Isaiah 50:4-9. I will walk in the presence of the Lord, in
the land of the living—Ps 114(116):1-6, 8-9. James 2:14-18. Mark 8:27-35. [St
John Chrysostom].
'Who do you say I am?'
Today's readings are full of
questions and challenges. But there are also words of consolation. In Isaiah we
hear how he survived the struggles and abuses in life because he knew Yahweh
was coming to his help, while those who insulted him fell apart like moth-eaten
clothes.
In James we learn that
faith is worthless if it's not accompanied by action. This can be directed at
us today. If we see poverty and injustice and do nothing but speak words of
comfort James says this is empty faith. He says, 'It is by my deeds that I will
show you my faith.'
In the gospel Jesus shares
his understanding not only of his suffering and death, but also his certainty
that he would rise after death. May we live out the suffering and pain of our
own life knowing that there's meaning and hope even in the darkest hours.
MINUTE MEDITATIONS
|
Pray to the Holy Spirit
|
We can all call upon the Holy Spirit for strength, wisdom, and
intimacy with God. Pray the prayer to the Holy Spirit, and spend some time thanking
Him for dwelling within you. His presence within you unites you to the life of
the Trinity.
September
13
St. John Chrysostom
(d. 407)
St. John Chrysostom
(d. 407)
The ambiguity and intrigue surrounding John, the great preacher
(his name means "golden-mouthed") from Antioch, are characteristic of
the life of any great man in a capital city. Brought to Constantinople after a
dozen years of priestly service in Syria, John found himself the reluctant
victim of an imperial ruse to make him bishop in the greatest city of the
empire. Ascetic, unimposing but dignified, and troubled by stomach ailments
from his desert days as a monk, John became a bishop under the cloud of
imperial politics.
If his
body was weak, his tongue was powerful. The content of his sermons, his
exegesis of Scripture, were never without a point. Sometimes the point stung
the high and mighty. Some sermons lasted up to two hours.
His
lifestyle at the imperial court was not appreciated by many courtiers. He
offered a modest table to episcopal sycophants hanging around for imperial and
ecclesiastical favors. John deplored the court protocol that accorded him
precedence before the highest state officials. He would not be a kept man.
His zeal
led him to decisive action. Bishops who bribed their way into office were
deposed. Many of his sermons called for concrete steps to share wealth with the
poor. The rich did not appreciate hearing from John that private property
existed because of Adam's fall from grace any more than married men liked to
hear that they were bound to marital fidelity just as much as their wives were.
When it came to justice and charity, John acknowledged no double standards.
Aloof,
energetic, outspoken, especially when he became excited in the pulpit, John was
a sure target for criticism and personal trouble. He was accused of gorging
himself secretly on rich wines and fine foods. His faithfulness as spiritual director
to the rich widow, Olympia, provoked much gossip attempting to prove him a
hypocrite where wealth and chastity were concerned. His actions taken against
unworthy bishops in Asia Minor were viewed by other ecclesiastics as a greedy,
uncanonical extension of his authority.
Theophilus,
archbishop of Alexandria, and Empress Eudoxia were determined to discredit
John. Theophilus feared the growth in importance of the Bishop of
Constantinople and took occasion to charge John with fostering heresy. Theophilus
and other angered bishops were supported by Eudoxia. The empress resented his
sermons contrasting gospel values with the excesses of imperial court life.
Whether intended or not, sermons mentioning the lurid Jezebel (1 Kings 9:1—21:23) and
impious Herodias (Mark 6:17-29) were associated with the empress, who finally
did manage to have John exiled. He died in exile in 407.
Comment:
John Chrysostom's preaching, by word and example, exemplifies the role of the prophet to comfort the afflicted and to afflict the comfortable. For his honesty and courage he paid the price of a turbulent ministry as bishop, personal vilification and exile.
John Chrysostom's preaching, by word and example, exemplifies the role of the prophet to comfort the afflicted and to afflict the comfortable. For his honesty and courage he paid the price of a turbulent ministry as bishop, personal vilification and exile.
Quote:
Bishops "should set forth the ways by which are to be solved very grave questions concerning the ownership, increase and just distribution of material goods, peace and war, and brotherly relations among all people" (Vatican II, Decree on the Pastoral Office of Bishops, 12).
Bishops "should set forth the ways by which are to be solved very grave questions concerning the ownership, increase and just distribution of material goods, peace and war, and brotherly relations among all people" (Vatican II, Decree on the Pastoral Office of Bishops, 12).
Patron Saint of:
Orators
Preachers
Speakers
Orators
Preachers
Speakers
LECTIO: 24TH
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, September 13, 2015
How to follow Jesus
Care of the Disciples, healing of the Blind
Care of the Disciples, healing of the Blind
Mark 8, 27-35
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The text of the Gospel of this 24th Sunday of
ordinary time presents the first announcement of the Passion and death of
Jesus, to the Disciples, Peter trying to eliminate the Cross and the teaching
of Jesus concerning the consequences of the Cross for those who wish to be His
Disciples. Peter does not understand the proposal of Jesus concerning the Cross
and suffering. He accepted Jesus as Messiah, not as a suffering Messiah. Peter
was conditioned by the propaganda of the Government of that time which spoke of
the Messiah only in terms of a glorious King. Peter seemed to be blind. He
could not see anything and wished that Jesus could be like him, Peter desired
and imagined. Today we all believe in Jesus. But all of us do not understand
him in the same way. Who is Jesus for me? Today, which is the most common image
of Jesus that people have? Today, is there a propaganda that tries to interfere
in our way of seeing Jesus? Who am I for Jesus?
b) A division of the text to help in the reading:
Mark 8, 27-28: The question of Jesus concerning the opinion of
the people and the response of the Disciples
Mark 8, 29-30: The question of Jesus and the opinion of his Disciples
Mark 8, 31-32ª: The first announcement of the Passion and death
Mark 8, 32b-33: The conversation between Jesus and Peter
Mark 8, 34-35: The conditions to follow Jesus
Mark 8, 29-30: The question of Jesus and the opinion of his Disciples
Mark 8, 31-32ª: The first announcement of the Passion and death
Mark 8, 32b-33: The conversation between Jesus and Peter
Mark 8, 34-35: The conditions to follow Jesus
c) The text:
27 Jesus and his disciples left for the villages round Caesarea
Philippi. On the way he put this question to his disciples, 'Who do people say
I am?' 28 And they told him, 'John the Baptist, others Elijah, others again,
one of the prophets.' 29 'But you,' he asked them, 'who do you say I am?' Peter
spoke up and said to him, 'You are the Christ.' 30 And he gave them strict
orders not to tell anyone about him.
31 Then he began to teach them that the Son of man was destined
to suffer grievously, and to be rejected by the elders and the chief priests
and the scribes, and to be put to death, and after three days to rise again; 32
and he said all this quite openly. Then, taking him aside, Peter tried to
rebuke him. 33 But, turning and seeing his disciples, he rebuked Peter and said
to him, 'Get behind me, Satan! You are thinking not as God thinks, but as human
beings do.' 34 He called the people and his disciples to him and said, 'If
anyone wants to be a follower of mine, let him renounce himself and take up his
cross and follow me. 35 Anyone who wants to save his life will lose it; but
anyone who loses his life for my sake, and for the sake of the gospel, will
save it.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which point in this text pleased you the most or what struck
you the most? Why?
b) Which is the opinion of the people and of Peter on Jesus? Why do Peter and the people think in this way?
c) Which is the relationship between the healing of the blind man, described before (Mk 8, 22-26) and the conversation of Jesus with Peter and the other Disciples?
d) What does Jesus ask from those who want to follow him?
e) What prevents us today from recognizing and assuming the project of Jesus?
b) Which is the opinion of the people and of Peter on Jesus? Why do Peter and the people think in this way?
c) Which is the relationship between the healing of the blind man, described before (Mk 8, 22-26) and the conversation of Jesus with Peter and the other Disciples?
d) What does Jesus ask from those who want to follow him?
e) What prevents us today from recognizing and assuming the project of Jesus?
5. For those who wish to deepen more on the theme
a) Context of yesterday and of today:
i) In the text of Mark 8, 27 the long instruction of Jesus to
his Disciples begins, and this goes on until the passage of Mark 10, 45. At the
beginning of this instruction as well as at the end of it, Mark places the
healing of the blind man: Mark 8, 22-26 and Mark 10, 46-52. At the beginning
the healing of the blind man was not easy and Jesus had to heal him in two
stages. The healing of the blindness of the Disciples was also difficult. Jesus
had to give them a long explanation concerning the significance of the Cross in
order to help them to see the reality, because it was the cross which brought
about the blindness in them. At the end, the healing of the blind man
Bartimaeus is the fruit of faith in Jesus. It suggests the ideal of the
Disciple: to believe in Jesus and to accept Him as He is, and not as I want or
imagine.
ii) In the year 70, when Mark wrote, the situation of the
communities was not easy. There was much suffering, many were the crosses. Six
years before, in 64, Nero, the emperor had decreed the first great persecution,
killing many Christians. In the year 70, in Palestine, Jerusalem, was about to
be destroyed by the Romans. In other countries, a great tension between the
converted Jews and the non converted was beginning. The greatest difficulty was
the Cross of Jesus. The Jews thought that a Crucified person could not be the
Messiah greatly expected by the people, because the Law affirmed that anyone
who had been crucified had to be considered as cursed by God (Dt 21, 22-23).
b) Commentary on the text:
Mark 8, 22.26: Healing of the blind man
They bring him a blind man, and ask Jesus to cure him. Jesus cures him, but in a different way. First, he takes him out of the village, then he puts some saliva on his eyes, imposes the hands and asks him: Do you see anything? And the man answers: I see men, because I see like tress that walk! He saw only in part. He sees tress and interchanges them for people, and the people for trees! It is only in the second time that Jesus heals the blind man and forbids him to go back to the village. Jesus did not want an easy propaganda! This description of the healing of the blind man is an introduction to the instruction which will be given to the Disciples, because in reality, Peter and the other Disciples were blind!. And the blindness of the Disciples is cured by Jesus, even though not in the first time. They accepted Jesus as Messiah, but only as a gloriousMessiah. They only noticed one part! They did not want the commitment of the Cross! They interchangedtrees for persons!
They bring him a blind man, and ask Jesus to cure him. Jesus cures him, but in a different way. First, he takes him out of the village, then he puts some saliva on his eyes, imposes the hands and asks him: Do you see anything? And the man answers: I see men, because I see like tress that walk! He saw only in part. He sees tress and interchanges them for people, and the people for trees! It is only in the second time that Jesus heals the blind man and forbids him to go back to the village. Jesus did not want an easy propaganda! This description of the healing of the blind man is an introduction to the instruction which will be given to the Disciples, because in reality, Peter and the other Disciples were blind!. And the blindness of the Disciples is cured by Jesus, even though not in the first time. They accepted Jesus as Messiah, but only as a gloriousMessiah. They only noticed one part! They did not want the commitment of the Cross! They interchangedtrees for persons!
Mark 8, 27-30. TO SEE: the discovery of reality
Jesus asks: “Whom do people say that I am?” They answer indicating the diverse opinions of the people: “John the Baptist”, “Elijah or one of the prophets”. After having heard the opinions of others , Jesus asks: “And you, whom do you say that I am?” Peter answers: “You are the Christ, the Messiah!” That is: “The Lord is the one whom the people are expecting!” Jesus agrees with Peter, but forbids to speak about this with the people. Why does Jesus forbid them this? Then, everyone was waiting for the coming of the Messiah, but each one in his own way, according to the class and the social position which he had: some expected him to come asKing, others as Priest. Doctor, Warrior, Judge or Prophet! Nobody seemed to wait for the Messiah as Servant, as announced by Isaiah (Is 42, 1-9).
Jesus asks: “Whom do people say that I am?” They answer indicating the diverse opinions of the people: “John the Baptist”, “Elijah or one of the prophets”. After having heard the opinions of others , Jesus asks: “And you, whom do you say that I am?” Peter answers: “You are the Christ, the Messiah!” That is: “The Lord is the one whom the people are expecting!” Jesus agrees with Peter, but forbids to speak about this with the people. Why does Jesus forbid them this? Then, everyone was waiting for the coming of the Messiah, but each one in his own way, according to the class and the social position which he had: some expected him to come asKing, others as Priest. Doctor, Warrior, Judge or Prophet! Nobody seemed to wait for the Messiah as Servant, as announced by Isaiah (Is 42, 1-9).
Mark 8, 31-33. TO JUDGE: clarification of the situation:
first announcement of the Passion
Jesus begins to teach that he is the Messiah Servant announced by Isaiah, and will be taken prisoner and be killed during the exercise of his mission of justice (Is 49, 4-9; 53, 1-12). Peter is filled with fear, he takes Jesus aside and tries to rebuke him.
And Jesus responds to Peter: “Get behind me, Satan! You are thinking not as God thinks, but as human beings do!” Peter thought he had given the right answer. And, in fact he says the just word: “You are the Christ!” But he does not give this word the right significance. Peter does not understand Jesus. He is like the blind man of Bethsaida. He interchanged the people with the trees! Jesus’ answer was very hard. He calls Peter Satan! Satan is a Hebrew word which means accuser, the one who withdraws others from the path of God. Jesus does not allow anyone to draw him away from his mission. Literally, Jesus says: “Get behind me!” That is, Peter has to go behind Jesus, has to follow Jesus and accept the way or direction which Jesus indicates. Peter wanted to be the first one and to indicate the direction. He wanted a Messiah according to his measure and according to his desire.
Jesus begins to teach that he is the Messiah Servant announced by Isaiah, and will be taken prisoner and be killed during the exercise of his mission of justice (Is 49, 4-9; 53, 1-12). Peter is filled with fear, he takes Jesus aside and tries to rebuke him.
And Jesus responds to Peter: “Get behind me, Satan! You are thinking not as God thinks, but as human beings do!” Peter thought he had given the right answer. And, in fact he says the just word: “You are the Christ!” But he does not give this word the right significance. Peter does not understand Jesus. He is like the blind man of Bethsaida. He interchanged the people with the trees! Jesus’ answer was very hard. He calls Peter Satan! Satan is a Hebrew word which means accuser, the one who withdraws others from the path of God. Jesus does not allow anyone to draw him away from his mission. Literally, Jesus says: “Get behind me!” That is, Peter has to go behind Jesus, has to follow Jesus and accept the way or direction which Jesus indicates. Peter wanted to be the first one and to indicate the direction. He wanted a Messiah according to his measure and according to his desire.
Mark 8, 34-37. TO ACT: conditions to follow
Jesus draws conclusions which are still valid today: He who wants to follow me, let him take up his cross and follow me! At that time, the cross was the death sentence which the Roman Empire imposed to the marginalized. To take up the cross and to carry it following Jesus meant, then, to accept to be marginalized by the unjust system which legitimised injustice. It indicated a radical and total rupture. As Saint Paul says in the Letter to the Galatians: “But as for me, it is out of the question that I should boast at all, except of the Cross of Our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world” (Gal 6, 14). The Cross is not fatalism, nor is it an exigency from the Father. The Cross is the consequence of the commitment, freely assumed by Jesus to reveal the Good News that Jesus is Father and that, therefore, all have to be accepted and treated as brothers and sisters. Because of this revolutionary announcement, he was persecuted and he was not afraid to surrender his life. There is no proof of a greater love than to give one’s life for the brother.
Jesus draws conclusions which are still valid today: He who wants to follow me, let him take up his cross and follow me! At that time, the cross was the death sentence which the Roman Empire imposed to the marginalized. To take up the cross and to carry it following Jesus meant, then, to accept to be marginalized by the unjust system which legitimised injustice. It indicated a radical and total rupture. As Saint Paul says in the Letter to the Galatians: “But as for me, it is out of the question that I should boast at all, except of the Cross of Our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world” (Gal 6, 14). The Cross is not fatalism, nor is it an exigency from the Father. The Cross is the consequence of the commitment, freely assumed by Jesus to reveal the Good News that Jesus is Father and that, therefore, all have to be accepted and treated as brothers and sisters. Because of this revolutionary announcement, he was persecuted and he was not afraid to surrender his life. There is no proof of a greater love than to give one’s life for the brother.
c) Extending the information:
The instruction of Jesus to the Disciples
Between the two healings of the blind men (Mk 8, 22-26 and Mark
10, 46-52), is found the long instruction of Jesus to his Disciples, to help
them to understand the significance of the Cross and its consequences for life
(Mark 8, 27 to 10, 45). It seems to be a document, a certain type of catechism,
made by Jesus himself. It speaks about the cross in the life of the Disciple.
It is a type of a schema of instruction:
Mk 8, 22-26: Healing of a blind man
Mk 8, 277-38: 1st announcement of the Passion
Mk 9, 1-29: Instruction on the Messiah Servant
Mk 9, 30-37: 2nd Announcement of the Passion
Mk 9, 38 to 10, 31: Instructions on conversation
Mk 10, 32-45: 3rd Announcement of the Passion
Mk 10, 46-52: Healing of a blind man.
Mk 8, 22-26: Healing of a blind man
Mk 8, 277-38: 1st announcement of the Passion
Mk 9, 1-29: Instruction on the Messiah Servant
Mk 9, 30-37: 2nd Announcement of the Passion
Mk 9, 38 to 10, 31: Instructions on conversation
Mk 10, 32-45: 3rd Announcement of the Passion
Mk 10, 46-52: Healing of a blind man.
As we can see, the instruction is formed by three announcements
of the Passion. The first one is in Mark 8, 27-38, the second one in Mark 9,
30-37 and the third one in Mark 10, 32-45. Between the first one and the second
one, there are a series of instructions to help them to understand that Jesus
is the Messiah Servant (Mk 9, 1-29). Between the second and
the third one, a series of instructions which clarify the conversion which has
to take place in the life of those who accept Jesus as Messiah Servant (Mk
9, 38 to 10, 31).
The background of the whole instruction is the road from
Galilee to Jerusalem, from the lake to the cross. Jesus is on the way toward
Jerusalem, where he will be put to death. From the beginning and up to the end
of this instruction, Mark informs that Jesus is on the way toward Jerusalem (Mk
8, 27; 9, 30.33; 10, 1, 17.32), where he will find the cross.
In each one of these three announcements, Jesus speaks about his
Passion, Death and Resurrection as part of the project of Jesus: “The Son of
man has to suffer grievously, and to be rejected by the elders
and the chief priests and the scribes, and to be put to death, and after three
days to rise again” (Mk 8, 31; 9, 31; 10, 33). The expression has indicates
that the cross had already been announced in the prophecies (cfr. Lk 24, 26).
Each one of these three announcements of the Passion is
accompanied by gestures or words of misunderstanding on the part of the
Disciples. In the first one, Peter does not want the cross and criticises Jesus
(Mk 8, 32). In the second one, the Disciples do not understand Jesus, they are
afraid and wish to be greater (Mk 9, 32-34). In the third one, they are afraid,
they are apprehensive (Mk 10, 32), and they seek promotions (Mk 10, 35-37). And
this because in the communities for which Mark writes his Gospel there were
many persons like Peter: they did not want the cross! They were like the
Disciples: they did not understand the cross, they were afraid and wanted to be
the greatest; they lived in fear and desired promotions. Each one of these
three announcements gives them a word of orientation on the part of Jesus,
criticising the lack of understanding of the Disciples and teaching how their
behaviour should be. Thus, in the first announcement, Jesus demands from those
who wish to follow him to carry the cross behind him, to lose their life out of
love for him and for his Gospel, not to be ashamed of him and of his word (Mk
8, 34-38). In the second one he demands: to become the servant of all, to
receive the children, the little ones, as if they were Jesus himself (Mk 9,
35-37). In the third one he demands: to drink the cup that he will drink, not
to imitate the powerful who exploit the others, but to imitate the Son of Man
who has not come to be served, but to serve and to give his life for the
redemption of many (Mk 10, 35-45).
The total understanding of the following of Jesus is not
obtained from the theoretical instruction, but from the practical commitment,walking with
him along the way of service, from Galilee to Jerusalem. Those
who insist in maintaining the idea of Peter, that is, of the glorious Messiah
without the cross, will not understand and will not succeed in assuming an
attitude of the true disciple. They will continue to be blind, interchanging
people for trees (Mk 8, 24). Because without the cross it is impossible to
understand who Jesus is and what it means to follow Jesus.
The road of the following is the way of dedication, of
abandonment, of service, of availability, of acceptance of conflict, knowing
that there will be the resurrection. The cross is not an accident on the way,
but forms part of the road. Because in the world, organized beginning with
egoism, love and service can exist only in the crucified! The one who gives his
life in the service of others, disturbs those who live attached to privileges
and he suffers.
6. Prayer of Psalm 25 (24)
Show me Lord, your ways!
Adoration I offer, Yahweh,
to you, my God.
But in my trust in you do not put me to shame,
let not my enemies gloat over me.
Calling to you, none shall ever be put to shame,
but shame is theirs who groundlessly break faith.
Direct me in your ways,
Yahweh, and teach me your paths.
Encourage me to walk in your truth
and teach me since you are the God who saves me.
For my hope is in you all day long
-- such is your generosity, Yahweh.
Goodness and faithful love have been yours for ever, Yahweh,
do not forget them.
Hold not my youthful sins against me,
but remember me as your faithful love dictates.
Integrity and generosity are marks of Yahweh
for he brings sinners back to the path.
Judiciously he guides the humble,
instructing the poor in his way.
Kindness unfailing and constancy mark all Yahweh's paths,
for those who keep his covenant and his decrees.
Let my sin, great though it is, be forgiven,
Yahweh, for the sake of your name.
Men who respect Yahweh, what of them?
He teaches them the way they must choose.
Neighbours to happiness will they live,
and their children inherit the land.
Only those who fear Yahweh have his secret
and his covenant, for their understanding.
Permanently my eyes are on Yahweh,
for he will free my feet from the snare.
Quick, turn to me, pity me,
alone and wretched as I am!
Relieve the distress of my heart,
bring me out of my constraint.
Spake a glance for my misery and pain,
take all my sins away.
Take note how countless are my enemies,
how violent their hatred for me.
Unless you guard me and rescue me I shall be put to shame,
for you are my refuge.
Virtue and integrity be my protection,
for my hope, Yahweh, is in you.
Ransom Israel, O God,
from all its troubles.
to you, my God.
But in my trust in you do not put me to shame,
let not my enemies gloat over me.
Calling to you, none shall ever be put to shame,
but shame is theirs who groundlessly break faith.
Direct me in your ways,
Yahweh, and teach me your paths.
Encourage me to walk in your truth
and teach me since you are the God who saves me.
For my hope is in you all day long
-- such is your generosity, Yahweh.
Goodness and faithful love have been yours for ever, Yahweh,
do not forget them.
Hold not my youthful sins against me,
but remember me as your faithful love dictates.
Integrity and generosity are marks of Yahweh
for he brings sinners back to the path.
Judiciously he guides the humble,
instructing the poor in his way.
Kindness unfailing and constancy mark all Yahweh's paths,
for those who keep his covenant and his decrees.
Let my sin, great though it is, be forgiven,
Yahweh, for the sake of your name.
Men who respect Yahweh, what of them?
He teaches them the way they must choose.
Neighbours to happiness will they live,
and their children inherit the land.
Only those who fear Yahweh have his secret
and his covenant, for their understanding.
Permanently my eyes are on Yahweh,
for he will free my feet from the snare.
Quick, turn to me, pity me,
alone and wretched as I am!
Relieve the distress of my heart,
bring me out of my constraint.
Spake a glance for my misery and pain,
take all my sins away.
Take note how countless are my enemies,
how violent their hatred for me.
Unless you guard me and rescue me I shall be put to shame,
for you are my refuge.
Virtue and integrity be my protection,
for my hope, Yahweh, is in you.
Ransom Israel, O God,
from all its troubles.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to
understand better the will of the Father. May your Spirit enlighten our actions
and grant us the strength to practice that which your Word has revealed to us.
May we, like Mary, your mother, not only listen to but also practice the Word.
You who live and reign with the Father in the unity of the Holy Spirit forever
and ever. Amen.
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