Twenty-seventh Sunday in Ordinary Time
Lectionary: 141
Lectionary: 141
How long, O LORD? I cry for help
but you do not listen!
I cry out to you, “Violence!”
but you do not intervene.
Why do you let me see ruin;
why must I look at misery?
Destruction and violence are before me;
there is strife, and clamorous discord.
Then the LORD answered me and said:
Write down the vision clearly upon the tablets,
so that one can read it readily.
For the vision still has its time,
presses on to fulfillment, and will not disappoint;
if it delays, wait for it,
it will surely come, it will not be late.
The rash one has no integrity;
but the just one, because of his faith, shall live.
but you do not listen!
I cry out to you, “Violence!”
but you do not intervene.
Why do you let me see ruin;
why must I look at misery?
Destruction and violence are before me;
there is strife, and clamorous discord.
Then the LORD answered me and said:
Write down the vision clearly upon the tablets,
so that one can read it readily.
For the vision still has its time,
presses on to fulfillment, and will not disappoint;
if it delays, wait for it,
it will surely come, it will not be late.
The rash one has no integrity;
but the just one, because of his faith, shall live.
R. (8) If
today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the Rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
“Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works.”
R. If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the Rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
“Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works.”
R. If today you hear his voice, harden not your hearts.
Beloved:
I remind you, to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the gospel
with the strength that comes from God.
Take as your norm the sound words that you heard from me,
in the faith and love that are in Christ Jesus.
Guard this rich trust with the help of the Holy Spirit
that dwells within us.
I remind you, to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the gospel
with the strength that comes from God.
Take as your norm the sound words that you heard from me,
in the faith and love that are in Christ Jesus.
Guard this rich trust with the help of the Holy Spirit
that dwells within us.
R. Alleluia,
alleluia.
The word of the Lord remains forever.
This is the word that has been proclaimed to you.
R. Alleluia, alleluia.
The word of the Lord remains forever.
This is the word that has been proclaimed to you.
R. Alleluia, alleluia.
The apostles said to the Lord, “Increase our faith.”
The Lord replied,
“If you have faith the size of a mustard seed,
you would say to this mulberry tree,
‘Be uprooted and planted in the sea,’ and it would obey you.
“Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
‘Come here immediately and take your place at table’?
Would he not rather say to him,
‘Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded,
say, ‘We are unprofitable servants;
we have done what we were obliged to do.’”
The Lord replied,
“If you have faith the size of a mustard seed,
you would say to this mulberry tree,
‘Be uprooted and planted in the sea,’ and it would obey you.
“Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
‘Come here immediately and take your place at table’?
Would he not rather say to him,
‘Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded,
say, ‘We are unprofitable servants;
we have done what we were obliged to do.’”
27th
Sunday in Ordinary Time – Cycle C
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 - Habakkuk 1:2-3, 2:2-4a
Very little is known about the prophet Habakkuk. Even the meaning of his name is uncertain. From his writings some have deduced that he was a member, possibly a leader, of the temple choir. One might date his writings between the defeat of Neco by Nebuchadnezzar at Carchemish (605 B.C.) and the siege of Jerusalem (597 B.C.). This places Habakkuk shortly after Nahum and makes him a contemporary of Jeremiah.
Our reading today is a curious mixture. In his book, Habakkuk poses two complaints to God and receives two answers. What we hear today is from the first complaint and the second answer. The first complaint is that there is no justice while the second complaint is about continued oppression.
1:2 How long, O LORD? I cry for help but you do not listen!
The anguish of a downtrodden people. Habakkuk finds the Lord’s toleration of the wicked very difficult to understand. God’s inactivity is intolerable.
I cry out to you, “Violence!”
This is a key word in Habakkuk and it refers to the violation of basic human rights which characterizes the confusion and anarchy of the times.
but you do not intervene. 3 Why do you let me see ruin; why must I look at misery? Destruction and violence are before me; there is strife, and clamorous discord.
These evils are best identified with oppression by foreigners.
2:2 Then the LORD answered me and said: Write down the vision clearly upon the tablets, so that one can read it readily.
The Lord’s words are not meant for Habakkuk’s ears alone; the message is to be written down in letters so big that it can easily be read and at a later date checked to see if it is verified or not (See Isaiah 30:8).
3 For the vision still has its time, presses on to fulfillment, and will not disappoint; If it delays, wait for it, it will surely come, it will not be late.
The fulfillment of the vision shall take place at the moment determined by God (see Isaiah 55:10-11).
4a The rash man has no integrity;
Literally, “Behold, inflated, not straight (just), is his throat (soul) within him.” The wicked man’s throat is inflated and distended by greed and this mirrors his soul which has been warped by pride.
but the just man, because of his faith, shall live.
In contrast, the just man trusts in God and not in his own ability to accumulate power and riches.
2nd Reading - 2 Timothy 1:6-8, 13-14
Having completed our study of 1st Timothy last week, we now start 2nd Timothy. As you will recall, Timothy is the pastor (bishop) at Ephesus. This second letter was written during Paul’s imprisonment in Rome shortly before his martyrdom in the year 67. This letter is, therefore, his last. Foreseeing his approaching end, Paul writes to his favorite disciple to give him final instruction and encouragement. He must not be ashamed of the gospel he tells him, nor of Paul, prisoner of Christ, for the gospel brings salvation, grace and light, and Paul is proud to be its messenger.
6 For this reason, I remind you to stir into flame the gift of God that you have through the imposition of my hands.
Imposition of hands was an ancient gesture that expressed solidarity between the one who imposed hands and the recipient; it implied the transmission of a benefit, of the transfer of a quality or function, from one person to another. In the New Testament, the gesture of imposing hands is mentioned in various contexts: as a gesture of blessing (Matthew 19:15), as a gesture of healing (Mark 6:5), as a rite used in conferring the Holy Spirit (Acts 8:17), and as the means of conferring an ecclesiastical office (Acts 6:6). This is the sense which is used here – Timothy is Bishop of Ephesus. There is nothing said here that restricts charismatic gifts to the laying on of hands.
“Paul urges Timothy to nurture his spirit with eagerness of mind, rejoicing in his faith, just as he once rejoiced in the newness of his ordination.” [The Ambrosiaster (between A.D. 366-384), Commentary on the Second Letter to Timothy]
7 For God did not give us a spirit of cowardice but rather of power and love and self-control.
See Romans 8:15. The Holy Spirit makes us bold. Recall Peter, who before Pentecost denied Christ three times and hid behind locked doors but on the day of Pentecost preached and converted 3,000.
8 So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but bear your share of hardship for the gospel with the strength that comes from God.
The testimony which Timothy is to offer includes both preaching and suffering. Christ did it, Paul did it, you are to do it.
13 Take as your norm
In his preaching and personal conduct, Timothy is to adhere to the truths he learned from Paul.
the sound words that you heard from me, in the faith and love that are in Christ Jesus.
A teaching that is wise, prudent, and compatible with reason. Paul is emphasizing that Christian teaching, while being transcendent, also accords with intellectual and moral soundness.
14 Guard this rich trust with the help of the holy Spirit that dwells within us.
God is able to preserve the entire content of Christian teaching (both written and oral).
“What is it ‘that you heard from me’? The faith, the preaching of the gospel. God, who committed this to us, will preserve it unimpaired. I suffer everything, that I may not be despoiled of this treasure. I am not ashamed of these things, so long as the faith is preserved uninjured.” [Saint John Chrysostom (between A.D. 393-397), Homilies on the Second Epistle to Timothy 2]
Gospel - Luke 17:5-10
In our readings during these weeks of Ordinary Time, we are accompanying Jesus as He journeys toward Jerusalem and His passion. The past six weeks have focused our attention on readings which pointed out the opposition to Jesus and His disciples. Luke now returns to the subject of renewal, focusing on the inward renewal of the disciples.
5 And the apostles said to the Lord, “Increase our faith.”
To the apostle’s request for more faith, Jesus replies that it is the quality, rather than quantity, of faith that needs revitalizing.
6 The Lord replied, “If you have faith the size of a mustard seed, you would say to (this) mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
A large tree with an extensive root system. It would be difficult not only to uproot this tree, but to grow it in seawater. Genuine faith can bring about quite unexpected results.
7 “Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’? 8 Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’? 9 Is he grateful to that servant because he did what was commanded? 10 So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’”
This parable, which appears only in Luke, warns church leaders that they are servants of the people and of God. They can never stop and rest in the belief that they have worked enough. Luke’s gospel is one of total dedication.
Notice the two sides to the coin presented by these two parables: With faith we can do anything, and we must continue to labor until the end. Salvation does not come by faith alone, but by how it is lived out.
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 - Habakkuk 1:2-3, 2:2-4a
Very little is known about the prophet Habakkuk. Even the meaning of his name is uncertain. From his writings some have deduced that he was a member, possibly a leader, of the temple choir. One might date his writings between the defeat of Neco by Nebuchadnezzar at Carchemish (605 B.C.) and the siege of Jerusalem (597 B.C.). This places Habakkuk shortly after Nahum and makes him a contemporary of Jeremiah.
Our reading today is a curious mixture. In his book, Habakkuk poses two complaints to God and receives two answers. What we hear today is from the first complaint and the second answer. The first complaint is that there is no justice while the second complaint is about continued oppression.
1:2 How long, O LORD? I cry for help but you do not listen!
The anguish of a downtrodden people. Habakkuk finds the Lord’s toleration of the wicked very difficult to understand. God’s inactivity is intolerable.
I cry out to you, “Violence!”
This is a key word in Habakkuk and it refers to the violation of basic human rights which characterizes the confusion and anarchy of the times.
but you do not intervene. 3 Why do you let me see ruin; why must I look at misery? Destruction and violence are before me; there is strife, and clamorous discord.
These evils are best identified with oppression by foreigners.
2:2 Then the LORD answered me and said: Write down the vision clearly upon the tablets, so that one can read it readily.
The Lord’s words are not meant for Habakkuk’s ears alone; the message is to be written down in letters so big that it can easily be read and at a later date checked to see if it is verified or not (See Isaiah 30:8).
3 For the vision still has its time, presses on to fulfillment, and will not disappoint; If it delays, wait for it, it will surely come, it will not be late.
The fulfillment of the vision shall take place at the moment determined by God (see Isaiah 55:10-11).
4a The rash man has no integrity;
Literally, “Behold, inflated, not straight (just), is his throat (soul) within him.” The wicked man’s throat is inflated and distended by greed and this mirrors his soul which has been warped by pride.
but the just man, because of his faith, shall live.
In contrast, the just man trusts in God and not in his own ability to accumulate power and riches.
2nd Reading - 2 Timothy 1:6-8, 13-14
Having completed our study of 1st Timothy last week, we now start 2nd Timothy. As you will recall, Timothy is the pastor (bishop) at Ephesus. This second letter was written during Paul’s imprisonment in Rome shortly before his martyrdom in the year 67. This letter is, therefore, his last. Foreseeing his approaching end, Paul writes to his favorite disciple to give him final instruction and encouragement. He must not be ashamed of the gospel he tells him, nor of Paul, prisoner of Christ, for the gospel brings salvation, grace and light, and Paul is proud to be its messenger.
6 For this reason, I remind you to stir into flame the gift of God that you have through the imposition of my hands.
Imposition of hands was an ancient gesture that expressed solidarity between the one who imposed hands and the recipient; it implied the transmission of a benefit, of the transfer of a quality or function, from one person to another. In the New Testament, the gesture of imposing hands is mentioned in various contexts: as a gesture of blessing (Matthew 19:15), as a gesture of healing (Mark 6:5), as a rite used in conferring the Holy Spirit (Acts 8:17), and as the means of conferring an ecclesiastical office (Acts 6:6). This is the sense which is used here – Timothy is Bishop of Ephesus. There is nothing said here that restricts charismatic gifts to the laying on of hands.
“Paul urges Timothy to nurture his spirit with eagerness of mind, rejoicing in his faith, just as he once rejoiced in the newness of his ordination.” [The Ambrosiaster (between A.D. 366-384), Commentary on the Second Letter to Timothy]
7 For God did not give us a spirit of cowardice but rather of power and love and self-control.
See Romans 8:15. The Holy Spirit makes us bold. Recall Peter, who before Pentecost denied Christ three times and hid behind locked doors but on the day of Pentecost preached and converted 3,000.
8 So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but bear your share of hardship for the gospel with the strength that comes from God.
The testimony which Timothy is to offer includes both preaching and suffering. Christ did it, Paul did it, you are to do it.
13 Take as your norm
In his preaching and personal conduct, Timothy is to adhere to the truths he learned from Paul.
the sound words that you heard from me, in the faith and love that are in Christ Jesus.
A teaching that is wise, prudent, and compatible with reason. Paul is emphasizing that Christian teaching, while being transcendent, also accords with intellectual and moral soundness.
14 Guard this rich trust with the help of the holy Spirit that dwells within us.
God is able to preserve the entire content of Christian teaching (both written and oral).
“What is it ‘that you heard from me’? The faith, the preaching of the gospel. God, who committed this to us, will preserve it unimpaired. I suffer everything, that I may not be despoiled of this treasure. I am not ashamed of these things, so long as the faith is preserved uninjured.” [Saint John Chrysostom (between A.D. 393-397), Homilies on the Second Epistle to Timothy 2]
Gospel - Luke 17:5-10
In our readings during these weeks of Ordinary Time, we are accompanying Jesus as He journeys toward Jerusalem and His passion. The past six weeks have focused our attention on readings which pointed out the opposition to Jesus and His disciples. Luke now returns to the subject of renewal, focusing on the inward renewal of the disciples.
5 And the apostles said to the Lord, “Increase our faith.”
To the apostle’s request for more faith, Jesus replies that it is the quality, rather than quantity, of faith that needs revitalizing.
6 The Lord replied, “If you have faith the size of a mustard seed, you would say to (this) mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
A large tree with an extensive root system. It would be difficult not only to uproot this tree, but to grow it in seawater. Genuine faith can bring about quite unexpected results.
7 “Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’? 8 Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’? 9 Is he grateful to that servant because he did what was commanded? 10 So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’”
This parable, which appears only in Luke, warns church leaders that they are servants of the people and of God. They can never stop and rest in the belief that they have worked enough. Luke’s gospel is one of total dedication.
Notice the two sides to the coin presented by these two parables: With faith we can do anything, and we must continue to labor until the end. Salvation does not come by faith alone, but by how it is lived out.
Meditation: "Lord, increase our
faith!"
How
strong is your faith in God and how can you grow in it? Faith is not something
vague, uncertain, undefineable, or something which requires a leap of the
imagination or worse, some kind of blind allegiance. In fact, it is quite the
opposite. Faith is a response of trust and belief in what is reliable,
truthful, certain, and real. To have faith is to believe and trust in someone
or something. We believe in the power of electricity even though we can't
visibly see it with the naked eye. We know we can tap into that power and
use it to do things we could not do by our own human power. Faith in God works
in a similar way.
When
God reveals himself to us he gives us the "assurance" and
"conviction" that his power and presence and glory is just as real,
and even more real, than our experience of the natural physical world around us
(Letter to the Hebrews 11:1-3). Things around us change, but God never changes.
He is constant, ever true to his word, and always faithful to his promises
(Psalm 145:13, Hebrews 10:23). That is why we can have the greatest assurance
of his unconditional love for us and why we can hope with utter conviction that
he will give us everything he has promised. Jesus is God's visible proof that
his word is reliable and true - his love is unfailing and unconditional - and
his power is immeasurably great and unlimited.
The
Holy Spirit helps us to grow in expectant faith
What did Jesus mean when he said to his disciples that our faith can move trees and mountains as well (see Matthew17:20; Mark 11:23)? The term "mountain remover" was used for someone who could solve great problems and difficulties. Don't we often encounter challenges and difficulties which seem beyond our power to handle? What appears impossible to human power is possible to those who believe in God's power. Faith is a gift freely given by God to help us know God personally, to understand his truth, and to live in the power of his love. God expects more from us than we can simply do by ourselves. That is why Jesus gives us the gift and power of the Holy Spirit who helps us to grow strong in faith, persevere in hope, and endure in love.
What did Jesus mean when he said to his disciples that our faith can move trees and mountains as well (see Matthew17:20; Mark 11:23)? The term "mountain remover" was used for someone who could solve great problems and difficulties. Don't we often encounter challenges and difficulties which seem beyond our power to handle? What appears impossible to human power is possible to those who believe in God's power. Faith is a gift freely given by God to help us know God personally, to understand his truth, and to live in the power of his love. God expects more from us than we can simply do by ourselves. That is why Jesus gives us the gift and power of the Holy Spirit who helps us to grow strong in faith, persevere in hope, and endure in love.
Faith
in God is the key for removing obstacles and difficulties which keep us from
doing his will. We belong to God and our lives are no longer our own. Our joy
and privilege is to follow the Lord Jesus and to serve in the power of his love
and goodness. The Lord Jesus is ever ready to work in and through us by his
Spirit for his glory. For our faith to be effective it must be linked with
trust and with obedience - an active submission to God and a willingness
to do whatever he commands. Do you trust in the grace and strength which God
freely gives to help us resist temptation and to overcome obstacles in doing
his will?
Parable
of the faithful servant who is indebted to God
Are you ready to give the Lord your best, regardless of what it might cost you? Perhaps we are like the laborer in Jesus' parable who expected special favor and reward for going the extra mile (Luke 17:5-10)? How unfair for the master to compel his servant to give more than what was expected! Don't we love to assert our rights: "I will give only what is required and no more!" But who can satisfy the claims of love and loyalty? Our lives are not our own - they belong to God who has ransomed us from slavery to sin with the precious blood of his only begotten Son, Jesus Christ (1 Peter 1:18).
Are you ready to give the Lord your best, regardless of what it might cost you? Perhaps we are like the laborer in Jesus' parable who expected special favor and reward for going the extra mile (Luke 17:5-10)? How unfair for the master to compel his servant to give more than what was expected! Don't we love to assert our rights: "I will give only what is required and no more!" But who can satisfy the claims of love and loyalty? Our lives are not our own - they belong to God who has ransomed us from slavery to sin with the precious blood of his only begotten Son, Jesus Christ (1 Peter 1:18).
Jesus
used this parable of the dutiful servant to explain that we can never put God
in our debt or make the claim that God owes us something. We must regard
ourselves as God's servants, just as Jesus came "not to be served,
but to serve" (Matthew 20:28). Service of God and of our neighbor
is both a voluntary or free act and a sacred duty. One can volunteer for
service or be compelled to do service for one's country or for one's family
when the call and need arises. Likewise, God expects us to serve him willingly
and give him the worship, praise, and honor which is his due. And he gladly
accepts the free-will offering of our lives to him as our Lord and
Master. What makes our offering pleasing to God is the love we express in the
act of self-giving. True love is always sacrificial, generous, and selfless -
it is wholly directed to the one we love and serve.
The
love of God compels us to give our best
How can we love God and others selflessly and unconditionally? Scripture tells us that God himself is love (1 John 4:16) - he is the author of life and the source of all true relationships of love and friendship. He created us in love for love, and he fills our hearts with the boundless love that gives all that is good for the sake of the beloved (Romans 5:5). If we love one another, God abides in us and his love is perfected in us (1 John 4:12).
How can we love God and others selflessly and unconditionally? Scripture tells us that God himself is love (1 John 4:16) - he is the author of life and the source of all true relationships of love and friendship. He created us in love for love, and he fills our hearts with the boundless love that gives all that is good for the sake of the beloved (Romans 5:5). If we love one another, God abides in us and his love is perfected in us (1 John 4:12).
God
honors the faithful servant who loves and serves with a generous heart. He is
ever ready to work in and through each one of us by his Spirit for his glory.
We must remember, however, that God can never be indebted to us. We have no
claim on him. His love compels us to give him our best! And when we have done
our best, we have simply done our duty. We can never outmatch God in his
immeasurable merciful love, his extravagant kindness and goodness, and his ever
constant and unceasing care for us. The Scriptures remind us over and over
again that God's love is steadfast, loyal, and lasts forever - it will never
cease (Psalm 89, Psalm 100, Psalm 118, Psalm 136). Saint Augustine of Hippo
writes, "God loves each one of us as if there were only one of us to
love." Does the love of God compel you to give your best to him with
generous love and gratitude for all that he has done for you?
"Lord
Jesus, fill me with your consuming love and set my heart free to love
generously and to serve selflessly. Fill me with gratitude for all you have
done for me, and increase my faith and loyalty to you who are My All, My
Strength, and My Life"
Daily
Quote from the early church fathers: To increase faith is to strengthen it by the Holy
Spirit, by Cyril of Alexandria (376-444 AD)
"They
ask, 'Add faith to us.' They do not ask simply for faith, for perhaps you might
imagine them to be without faith. They rather ask Christ for an addition to
their faith and to be strengthened in faith. Faith partly depends on us and
partly is the gift of the divine grace. The beginning of faith depends on us
and our maintaining confidence and faith in God with all our power. The
confirmation and strength necessary for this comes from the divine grace. For
that reason, since all things are possible with God, the Lord says that all
things are possible for him who believes (Mark 9:23). The power that comes to
us through faith is of God. Knowing this, blessed Paul also says in the first
epistle to the Corinthians, 'For to one is given through the Spirit the word of
wisdom, to another the word of knowledge according to the same Spirit, and to
another faith in the same Spirit' (1 Corinthians 12:8). You see that he has
placed faith also in the catalog of spiritual graces. The disciples requested
that they might receive this from the Savior, contributing also what was of
themselves. By the descent upon them of the Holy Spirit, he granted it to them
after the fulfillment of the dispensation. Before the resurrection, their faith
was so feeble that they were liable even to the charge of being 'little of
faith'." (excerpt from COMMENTARY ON LUKE, HOMILIES 113-16)
TWENTY-SEVENTH SUNDAY IN
ORDINARY TIME
SUNDAY, OCTOBER 2, LUKE 17:5-10
(Hebrews 1:2-3, 2:2-4; Psalm 95; 2 Timothy 1:6-8, 13-14)
SUNDAY, OCTOBER 2, LUKE 17:5-10
(Hebrews 1:2-3, 2:2-4; Psalm 95; 2 Timothy 1:6-8, 13-14)
KEY VERSE: "If you have faith the size of a mustard seed, you would say to this mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you" (v 6).
TO KNOW: Luke recorded various sayings, or "logia," which were unique to his gospel, in order to sum up the teachings of Jesus on discipleship. As the demands of following Jesus grew heavier, the Apostles pleaded for an increase of faith. Jesus told them that if they had faith as small as a mustard seed they would accomplish great works. This saying meant that even those things that looked completely impossible would become possible if approached with faith. Jesus' disciples must follow his example, and labor without expecting special treatment or payment. He said that the field-hand had duties in the master's kitchen and at the master's table. These tasks were lowly ones, and might be performed without anyone appreciating them; yet they are illustrations of loving service. When Jesus' disciples had done their best they could not expect to be rewarded for something that was only their duty.
TO LOVE: Am I a servant of the gospel, or do I expect others to serve me?
TO SERVE: Lord Jesus, help me to "labor without reward save that of knowing I do your will" (St. Ignatius Loyola)
Sunday 2 October 2016
Sun 2nd. 27th Sunday in Ordinary Time.
Habakkuk 1:2-3; 2:2-4. If today you hear his voice, harden not your hearts—Ps
94(95):1-2, 6-9. 2 Timothy 1:6-8, 13-14. Luke 17:5-10.
'The mustard seed is very small, the
mulberry tree very large'
Faith even as tiny as a mustard seed can
achieve great, even impossible things. If even a skerrick of faith is enough,
so too our faithful service of God and one another is 'enough'. It needs no
other reward or recognition. Jesus speaks frankly of the servant's subservience
to his/her master, doing what is asked without expectation of special treatment
or displays of gratitude. We offer ourselves humbly to God in our daily lives
through our work, relationships, conversations, and in acts of merciful and
loving service to others. Our effort and commitment to service is, quite
simply, enough. We trust too that our faith, however miniscule, shaky and
fragile, is strong enough and more powerful than we know. May our service strengthen
our faith and our faith, however little, give us strength to serve.
THE GUARDIAN ANGELS
"For he hath given his
angels charge over thee, to keep thee in all thy ways.” - Psalm 90:11
The truth that each and every human soul has a Guardian Angel who protects us from both spiritual and physical evil has been shown throughout the Old Testament, and is made very clear in the New.
It is written that the Lord Jesus was strengthened by an angel in the Garden of Gethsemane, and that an angel delivered St. Peter from prison in the Acts of the Apostles.
But Jesus makes the existence and function of guardian angels explicit when he says, "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." (Matthew 18:10).
In saying this Jesus points out that all people, even little children, have a guardian angel, and that the angels are always in Heaven, always looking at the face of God throughout their mission on earth, which is to guide and protect us throughout our pilgrimage to the house of our Father. As St. Paul says, "Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation?" (Hebrews 1:14).
However, they guide us to Heaven only if we desire it. St. Thomas Aquinas wrote that angels cannot act directly upon our will or intellect, although they can do so on our senses and imaginations – thus encouraging us to make the right decisions. In Heaven our guardian angels, though no longer needing to guide us to salvation, will continually enlighten us.
Prayer to the guardian angels is encouraged, and the habit of remembering their presence and support leads to frienship with them. The prayer to the guardian angels has been present in the Church since at least the beginning of the 12th century:
Angel of God,
my Guardian dear,
to whom His love
commits me here,
ever this day
be at my side,
to light and guard,
to rule and guide.
Amen.
“Let us affectionately love His angels as counselors and defenders appointed by the Father and placed over us. They are faithful; they are prudent; they are powerful; Let us only follow them, let us remain close to them, and in the protection of the God of heaven let us abide.” St. Bernard of Clairvaux
The truth that each and every human soul has a Guardian Angel who protects us from both spiritual and physical evil has been shown throughout the Old Testament, and is made very clear in the New.
It is written that the Lord Jesus was strengthened by an angel in the Garden of Gethsemane, and that an angel delivered St. Peter from prison in the Acts of the Apostles.
But Jesus makes the existence and function of guardian angels explicit when he says, "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." (Matthew 18:10).
In saying this Jesus points out that all people, even little children, have a guardian angel, and that the angels are always in Heaven, always looking at the face of God throughout their mission on earth, which is to guide and protect us throughout our pilgrimage to the house of our Father. As St. Paul says, "Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation?" (Hebrews 1:14).
However, they guide us to Heaven only if we desire it. St. Thomas Aquinas wrote that angels cannot act directly upon our will or intellect, although they can do so on our senses and imaginations – thus encouraging us to make the right decisions. In Heaven our guardian angels, though no longer needing to guide us to salvation, will continually enlighten us.
Prayer to the guardian angels is encouraged, and the habit of remembering their presence and support leads to frienship with them. The prayer to the guardian angels has been present in the Church since at least the beginning of the 12th century:
Angel of God,
my Guardian dear,
to whom His love
commits me here,
ever this day
be at my side,
to light and guard,
to rule and guide.
Amen.
“Let us affectionately love His angels as counselors and defenders appointed by the Father and placed over us. They are faithful; they are prudent; they are powerful; Let us only follow them, let us remain close to them, and in the protection of the God of heaven let us abide.” St. Bernard of Clairvaux
LECTIO DIVINA: 27TH SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, October 2, 2016
The Lord increases our faith,
so that our lives may be
at the free service of God and of neighbour.
Luke 17:5-10
so that our lives may be
at the free service of God and of neighbour.
Luke 17:5-10
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The text of this Sunday’s liturgy is
part of a long section typical of Luke (Lk 9:51 to 19:28), which describes the
slow ascent of Jesus towards Jerusalem, where he will be made prisoner,
sentenced and die. A large part of this section is given to instructing the
disciples. Our text is part of this instruction to the disciples. Jesus teaches
them how to live in community (Lk 17:1).
b) A division of the text as a help to
its reading:
Luke 17:5: The apostles ask Jesus to
increase their faith
Luke 17:6: Living one’s faith the size of a mustard seed
Luke 17:7-9: Living one’s life at the free service of God and neighbour
Luke 17:10: Application of the comparison with the useless servant
Luke 17:6: Living one’s faith the size of a mustard seed
Luke 17:7-9: Living one’s life at the free service of God and neighbour
Luke 17:10: Application of the comparison with the useless servant
c) The text:
5 The apostles said to the Lord,
'Increase our faith.' 6 The Lord replied, 'If you had faith like a mustard seed
you could say to this mulberry tree, "Be uprooted and planted in the
sea," and it would obey you. 7 'Which of you, with a servant ploughing or
minding sheep, would say to him when he returned from the fields, "Come
and have your meal at once"? 8 Would he not be more likely to say,
"Get my supper ready; fasten your belt and wait on me while I eat and
drink. You yourself can eat and drink afterwards"? 9 Must he be grateful
to the servant for doing what he was told? 10 So with you: when you have done
all you have been told to do, say, "We are useless servants: we have done
no more than our duty." '
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What part of this text did I like
best or struck me most?
b) Faith in whom? In God? In the other? Or in oneself?
c) Faith the size of a mustard seed: is my faith like this?
d) To give one’s life in service without expecting any return: am I capable of living thus?
b) Faith in whom? In God? In the other? Or in oneself?
c) Faith the size of a mustard seed: is my faith like this?
d) To give one’s life in service without expecting any return: am I capable of living thus?
5. A key to the reading
in order to delve deeper into the theme.
in order to delve deeper into the theme.
a) The historical context of our text:
The historical context of Luke’s Gospel
always has two dimensions: the time of Jesus in the 30’s, when the things
described in the text took place, and the time of the communities to whom Luke
addresses his Gospel, more than 50 years after the events. When Luke reports
the words and actions of Jesus, he is not only thinking of what happened in the
30’s, but rather of the life of the communities of the 80’s with all their
problems and concerns, and he tries to offer them some light and possible
solutions (Lk 1:1-4).
b) A key to the reading: the literary
context:
The literary context (Lk 17:1-21) within
which is our text (Lk 17:5-10) helps us better understand Jesus’ words. In this
text Luke brings together the words Jesus used to teach how one should live in community. Firstly (Lk
17:1-2), Jesus draws the attention of the disciples to the little
ones, that is those excluded from society. The communities must hold these
dear. Secondly (Lk 17:3-4), he draws attention to the weak members of
the communities. In their regard, Jesus wants the disciples to feel responsible
for them and to take an attitude of understanding and reconciliation towards
them.Thirdly (Lk 17:5-6) (and here begins our text), Jesus speaks of faith
in God that must be the driving force of the life of the
communities.Fourthly (Lk 17:7-10), Jesus says that the disciples must
serve others with the greatest degree of self-denial and selflessness,
considering themselves to be useless servants. Fifthly (Lk
17:11-19), Jesus teaches them how to accept the service of others. They
must show gratitude. Sixthly (Lk 17:20-21), Jesus teaches them to
look at reality around them. He tells them not to run after the deceitful
propaganda of those who teach that the Kingdom of God, when it comes, will be
able to be seen by all. Jesus says the contrary. The coming of the Kingdom,
unlike that of earthly rulers, will not be able to be seen. For Jesus, the
Kingdom of God is already here! It is already in our midst, independently of
our efforts and merits. It is pure grace! And only faith can perceive it.
c) A commentary on the text:
Luke 17:5: The apostles ask Jesus
for an increase in faith
The disciples are aware that it is not easy to possess the qualities that Jesus has just asked of them: care for the little ones (Lk 17:1-2) and reconciliation with the weakest of the brothers and sisters of the community (Lk 17:3-4). And with much faith! Not just faith in God, but also faith in the possibility of regaining the brother and sister. That is why they go to Jesus and ask him: “Increase our faith!”.
The disciples are aware that it is not easy to possess the qualities that Jesus has just asked of them: care for the little ones (Lk 17:1-2) and reconciliation with the weakest of the brothers and sisters of the community (Lk 17:3-4). And with much faith! Not just faith in God, but also faith in the possibility of regaining the brother and sister. That is why they go to Jesus and ask him: “Increase our faith!”.
Luke 17:5-6: Living with faith the
size of a mustard seed
Jesus replies: “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea’, and it would obey you”. This statement of Jesus raises two questions: (1) Is he insinuating that the apostles do not have faith the size of a mustard seed? The comparison used by Jesus is strong and insinuating. A grain of mustard seed is very small, as small as the smallness of the disciples. But with faith, they can become strong, stronger than the mountain or the sea! Were Jesus speaking today he might say: “Were your faith the size of an atom, you could blow up this mountain.” That is, in spite of the difficulty inherent, reconciliation among brothers and sisters is possible, since faith can make that which seems impossible come true. Without the central axle of faith, a broken relationship cannot be healed and the community desired by Jesus cannot be realised. Our faith must bring us to the point where we are able to move within ourselves the mountain of our preconceived ideas and throw it in the sea. (2) With this statement, was Jesus referring to faith in God or faith in the possibility of bringing back the weakest of the brothers and sisters? Most probably it refers to both. As the love of God is made concrete in the love of neighbour, so also faith in God must be made concrete in faith in the brothers and sisters, in reconciliation and in forgiving even up to seventy times seven! (Mt 18:22) Faith is the remote control of the power of God who acts and reveals himself in the renewed human relationship lived in community!
Jesus replies: “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea’, and it would obey you”. This statement of Jesus raises two questions: (1) Is he insinuating that the apostles do not have faith the size of a mustard seed? The comparison used by Jesus is strong and insinuating. A grain of mustard seed is very small, as small as the smallness of the disciples. But with faith, they can become strong, stronger than the mountain or the sea! Were Jesus speaking today he might say: “Were your faith the size of an atom, you could blow up this mountain.” That is, in spite of the difficulty inherent, reconciliation among brothers and sisters is possible, since faith can make that which seems impossible come true. Without the central axle of faith, a broken relationship cannot be healed and the community desired by Jesus cannot be realised. Our faith must bring us to the point where we are able to move within ourselves the mountain of our preconceived ideas and throw it in the sea. (2) With this statement, was Jesus referring to faith in God or faith in the possibility of bringing back the weakest of the brothers and sisters? Most probably it refers to both. As the love of God is made concrete in the love of neighbour, so also faith in God must be made concrete in faith in the brothers and sisters, in reconciliation and in forgiving even up to seventy times seven! (Mt 18:22) Faith is the remote control of the power of God who acts and reveals himself in the renewed human relationship lived in community!
Luke 17:7-9: Jesus points out how
we must fulfil our obligations towards the community
To teach that in the life of a community all must deny and be detached from their own selves, Jesus uses the example of the slave. In those days, a slave could not merit anything. The master, hard and demanding, wanted only their service. It was not usual to thank a slave. For God we are like a slave before his master.
It may seem strange that Jesus should use such a harsh example taken from an unjust social institution of his times, to describe our relationship with the community. He does this on another occasion when he compares the life of the Kingdom to that of a thief. What matters is the aim of the comparison: God comes like a thief, without any previous notice, when least we expect him; like a slave before his master so also we cannot and must not obtain merits before our brothers and sisters in the community.
To teach that in the life of a community all must deny and be detached from their own selves, Jesus uses the example of the slave. In those days, a slave could not merit anything. The master, hard and demanding, wanted only their service. It was not usual to thank a slave. For God we are like a slave before his master.
It may seem strange that Jesus should use such a harsh example taken from an unjust social institution of his times, to describe our relationship with the community. He does this on another occasion when he compares the life of the Kingdom to that of a thief. What matters is the aim of the comparison: God comes like a thief, without any previous notice, when least we expect him; like a slave before his master so also we cannot and must not obtain merits before our brothers and sisters in the community.
Luke 17:10: Application of the
comparison of the useless servant
Jesus applies this example to life in community: as a slave before his master, so also must our attitude be in community: we must not do things in order to merit support, approval, promotion or praise, but only to show that we belong to God! “So with you, when you have done all you have been told to do, say ‘We are merely servants; we have done no more than our duty’.“ Before God, we do not merit anything. Whatever we have received we have not merited. We live thanks to the gratuitous love of God.
Jesus applies this example to life in community: as a slave before his master, so also must our attitude be in community: we must not do things in order to merit support, approval, promotion or praise, but only to show that we belong to God! “So with you, when you have done all you have been told to do, say ‘We are merely servants; we have done no more than our duty’.“ Before God, we do not merit anything. Whatever we have received we have not merited. We live thanks to the gratuitous love of God.
d) A deepening on faith and service:
i) Faith in God is made concrete in
bringing back brothers and sisters
First fact: During the Second World
war in Germany, it happened that two Jews, Samuel and John were in a
concentration camp. They were very badly treated and often tortured. John, the
younger, was annoyed. He vented his anger by cursing and using bad language
towards the German soldier who treated them badly and beat them. Samuel, the
older one, kept calm. One day, in a distracted moment, John said to Samuel:
“How can you keep calm when you are treated so brutally? Why is it that you
have so much courage? You should react and show your opposition to this absurd
regime!” Samuel replied: “It is more difficult to stay calm than to be
courageous. I do not seek courage, because I am afraid that, due to my anger,
he may switch off the last spark of humanity that lies hidden in this
brutalised soldier”.
Second fact: During the Roman occupation of Palestine, Jesus was condemned to death by the Sanhedrin. Because of his faith in God the Father, Jesus welcomes all as brothers and sisters, and in acting thus, he challenges radically the system, which in the name of God, keeps so many people marginalized. The sentence of the Sanhedrin is ratified by the Roman Empire and Jesus is lead to be tortured on Mount Calvary. The soldiers carry out the sentence. One of them pierces Jesus’ hands with nails. Jesus’ reaction is: “Forgive them Father for they know not what they do!” (Lk 23:34). Faith in God reveals itself in the pardon offered to those who are killing him.
Second fact: During the Roman occupation of Palestine, Jesus was condemned to death by the Sanhedrin. Because of his faith in God the Father, Jesus welcomes all as brothers and sisters, and in acting thus, he challenges radically the system, which in the name of God, keeps so many people marginalized. The sentence of the Sanhedrin is ratified by the Roman Empire and Jesus is lead to be tortured on Mount Calvary. The soldiers carry out the sentence. One of them pierces Jesus’ hands with nails. Jesus’ reaction is: “Forgive them Father for they know not what they do!” (Lk 23:34). Faith in God reveals itself in the pardon offered to those who are killing him.
ii) The service to be offered to the
people of God and to humanity
In Jesus’ time, there was a great
variety of messianic expectations. According to the many interpretations of the
prophecies, there were those who expected a Messiah King (Lk
15:9.32), a Holy Messiah orHigh Priest (Mk 1:24),
a Warrior Messiah (Lk 23:5; Mk 15:6; 13:6-8), a Doctor Messiah
(Jn 4:25; Mk 1:22.27), a Judge Messiah (Lk 3:5-9; Mk 1:8),
a Prophet Messiah (Mk 6:4; 14:65). All, according to their own
interests or social class, expected the Messiah according to their wishes and
expectations. But it seems that no one, except the anawim, the poor of
Yahweh, expected a ServantMessiah, proclaimed by the prophet Isaiah (Is
42:1; 49:3; 52:13). The poor often recalled the messianic promise considered as
a service offered to humanity by the people of God. Mary, the poor of
Yahweh, said to the angel: “Behold the handmaid of the Lord!” It was
from her that Jesus learnt the way of service. “The Son of Man did not come to
be served but to serve” (Mk 10:45).
The figure of the Servant described in the four canticles of Isaiah (Is 42:1-9; 49:1-6; 50:4-9; 52:13 to 53:12), did not point to an isolated individual, but to the people of the captivity (Is 41:8-9; 42:18-20; 43:10; 44:1-2; 44:21; 45:4; 48:20; 54:17), described by Isaiah as a people “oppressed, disfigured, without the appearance of a person and without the least human condition, a people exploited, ill treated, reduced to silence, without grace or beauty, full of suffering, avoided by all like a leper, condemned like a criminal, without recourse or defence” (Cf. Is 53:2-8). This is a perfect image of one third of humanity today! This servant people “does not cry out, does not raise its voice, will not be heard in the streets, will not break the crushed reed” (Is 42:2). Persecuted but does not persecute; oppressed but will not oppress; trodden under foot but will not tread on others. This people will not enter into the abyss of violence of the empire that oppresses. This attitude of resistance of the Servant of Yahweh is the root of justice that God wishes to see planted in the whole world. That is why God asks the people to be his Servant with the mission of making such justice shine brightly throughout the world (Is 42:2.6; 49:6).
Jesus knows these canticles and in fulfilling his mission he lets himself be guided by them. At the time of his baptism in the Jordan, the Father entrusts him with the mission of Servant (Mk 1:11). When, in the synagogue of Nazareth, he explains his programme to his own people, Jesus publicly assumes this mission (Lk 4:16-21). It is in this attitude of service that Jesus reveals the face of God that attracts us and shows us the way back to God.
The figure of the Servant described in the four canticles of Isaiah (Is 42:1-9; 49:1-6; 50:4-9; 52:13 to 53:12), did not point to an isolated individual, but to the people of the captivity (Is 41:8-9; 42:18-20; 43:10; 44:1-2; 44:21; 45:4; 48:20; 54:17), described by Isaiah as a people “oppressed, disfigured, without the appearance of a person and without the least human condition, a people exploited, ill treated, reduced to silence, without grace or beauty, full of suffering, avoided by all like a leper, condemned like a criminal, without recourse or defence” (Cf. Is 53:2-8). This is a perfect image of one third of humanity today! This servant people “does not cry out, does not raise its voice, will not be heard in the streets, will not break the crushed reed” (Is 42:2). Persecuted but does not persecute; oppressed but will not oppress; trodden under foot but will not tread on others. This people will not enter into the abyss of violence of the empire that oppresses. This attitude of resistance of the Servant of Yahweh is the root of justice that God wishes to see planted in the whole world. That is why God asks the people to be his Servant with the mission of making such justice shine brightly throughout the world (Is 42:2.6; 49:6).
Jesus knows these canticles and in fulfilling his mission he lets himself be guided by them. At the time of his baptism in the Jordan, the Father entrusts him with the mission of Servant (Mk 1:11). When, in the synagogue of Nazareth, he explains his programme to his own people, Jesus publicly assumes this mission (Lk 4:16-21). It is in this attitude of service that Jesus reveals the face of God that attracts us and shows us the way back to God.
6. Prayer: Psalm 72 (71)
Hope for all that the Messiah Saviour
may come
God, endow the king with your own fair
judgement,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
Mountains and hills, bring peace to the
people!
With justice he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
With justice he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown
grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to
him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
Long may he live; may the gold of Sheba
be given him!
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh, the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh, the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
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 practise 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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