Twenty-ninth Sunday in Ordinary Time
Lectionary: 147
Lectionary: 147
In those days, Amalek came and waged war against Israel.
Moses, therefore, said to Joshua,
“Pick out certain men,
and tomorrow go out and engage Amalek in battle.
I will be standing on top of the hill
with the staff of God in my hand.”
So Joshua did as Moses told him:
he engaged Amalek in battle
after Moses had climbed to the top of the hill with Aaron and Hur.
As long as Moses kept his hands raised up,
Israel had the better of the fight,
but when he let his hands rest,
Amalek had the better of the fight.
Moses’hands, however, grew tired;
so they put a rock in place for him to sit on.
Meanwhile Aaron and Hur supported his hands,
one on one side and one on the other,
so that his hands remained steady till sunset.
And Joshua mowed down Amalek and his people
with the edge of the sword.
Moses, therefore, said to Joshua,
“Pick out certain men,
and tomorrow go out and engage Amalek in battle.
I will be standing on top of the hill
with the staff of God in my hand.”
So Joshua did as Moses told him:
he engaged Amalek in battle
after Moses had climbed to the top of the hill with Aaron and Hur.
As long as Moses kept his hands raised up,
Israel had the better of the fight,
but when he let his hands rest,
Amalek had the better of the fight.
Moses’hands, however, grew tired;
so they put a rock in place for him to sit on.
Meanwhile Aaron and Hur supported his hands,
one on one side and one on the other,
so that his hands remained steady till sunset.
And Joshua mowed down Amalek and his people
with the edge of the sword.
Responsorial
PsalmPS 121:1-2, 3-4, 5-6, 7-8
R. (cf. 2) Our
help is from the Lord, who made heaven and earth.
I lift up my eyes toward the mountains;
whence shall help come to me?
My help is from the LORD,
who made heaven and earth.
R. Our help is from the Lord, who made heaven and earth.
May he not suffer your foot to slip;
may he slumber not who guards you:
indeed he neither slumbers nor sleeps,
the guardian of Israel.
R. Our help is from the Lord, who made heaven and earth.
The LORD is your guardian; the LORD is your shade;
he is beside you at your right hand.
The sun shall not harm you by day,
nor the moon by night.
R. Our help is from the Lord, who made heaven and earth.
The LORD will guard you from all evil;
he will guard your life.
The LORD will guard your coming and your going,
both now and forever.
R. Our help is from the Lord, who made heaven and earth.
I lift up my eyes toward the mountains;
whence shall help come to me?
My help is from the LORD,
who made heaven and earth.
R. Our help is from the Lord, who made heaven and earth.
May he not suffer your foot to slip;
may he slumber not who guards you:
indeed he neither slumbers nor sleeps,
the guardian of Israel.
R. Our help is from the Lord, who made heaven and earth.
The LORD is your guardian; the LORD is your shade;
he is beside you at your right hand.
The sun shall not harm you by day,
nor the moon by night.
R. Our help is from the Lord, who made heaven and earth.
The LORD will guard you from all evil;
he will guard your life.
The LORD will guard your coming and your going,
both now and forever.
R. Our help is from the Lord, who made heaven and earth.
Reading 22 TM 3:14-4:2
Beloved:
Remain faithful to what you have learned and believed,
because you know from whom you learned it,
and that from infancy you have known the sacred Scriptures,
which are capable of giving you wisdom for salvation
through faith in Christ Jesus.
All Scripture is inspired by God
and is useful for teaching, for refutation, for correction,
and for training in righteousness,
so that one who belongs to God may be competent,
equipped for every good work.
I charge you in the presence of God and of Christ Jesus,
who will judge the living and the dead,
and by his appearing and his kingly power:
proclaim the word;
be persistent whether it is convenient or inconvenient;
convince, reprimand, encourage through all patience and teaching.
Remain faithful to what you have learned and believed,
because you know from whom you learned it,
and that from infancy you have known the sacred Scriptures,
which are capable of giving you wisdom for salvation
through faith in Christ Jesus.
All Scripture is inspired by God
and is useful for teaching, for refutation, for correction,
and for training in righteousness,
so that one who belongs to God may be competent,
equipped for every good work.
I charge you in the presence of God and of Christ Jesus,
who will judge the living and the dead,
and by his appearing and his kingly power:
proclaim the word;
be persistent whether it is convenient or inconvenient;
convince, reprimand, encourage through all patience and teaching.
AlleluiaHEB 4:12
R. Alleluia,
alleluia.
The word of God is living and effective,
discerning reflections and thoughts of the heart.
R. Alleluia, alleluia.
The word of God is living and effective,
discerning reflections and thoughts of the heart.
R. Alleluia, alleluia.
GospelLK 18:1-8
Jesus told his disciples a parable
about the necessity for them to pray always without becoming weary.
He said, “There was a judge in a certain town
who neither feared God nor respected any human being.
And a widow in that town used to come to him and say,
‘Render a just decision for me against my adversary.’
For a long time the judge was unwilling, but eventually he thought,
‘While it is true that I neither fear God nor respect any human being,
because this widow keeps bothering me
I shall deliver a just decision for her
lest she finally come and strike me.’”
The Lord said, “Pay attention to what the dishonest judge says.
Will not God then secure the rights of his chosen ones
who call out to him day and night?
Will he be slow to answer them?
I tell you, he will see to it that justice is done for them speedily.
But when the Son of Man comes, will he find faith on earth?”
about the necessity for them to pray always without becoming weary.
He said, “There was a judge in a certain town
who neither feared God nor respected any human being.
And a widow in that town used to come to him and say,
‘Render a just decision for me against my adversary.’
For a long time the judge was unwilling, but eventually he thought,
‘While it is true that I neither fear God nor respect any human being,
because this widow keeps bothering me
I shall deliver a just decision for her
lest she finally come and strike me.’”
The Lord said, “Pay attention to what the dishonest judge says.
Will not God then secure the rights of his chosen ones
who call out to him day and night?
Will he be slow to answer them?
I tell you, he will see to it that justice is done for them speedily.
But when the Son of Man comes, will he find faith on earth?”
29th
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 - Exodus 17:8-13
The Book of Exodus (the word “exodus” means “departure”) is the second book in the five books of the Law (the Torah). This book tells of the oppression of the Israelites in Egypt, the birth and education of Moses and his flight into the land of Midian, his encounter with God on Mount Sinai (Horeb) (the burning bush), Moses’ return to Egypt and pleadings with Pharaoh, the plagues of Egypt, the institution of the Passover, the passing through the Red Sea, the giving of the ten commandments at Mt. Sinai, the golden calf, and the 40 years of wandering in the desert.
The time between the crossing through the Red Sea and the arrival of the Israelites at Mount Sinai was three months. It was during this three month period that the people complained that they were thirsty. God commanded Moses to speak to a rock (he struck it with his staff) and water flowed from it for the people to drink. Jewish oral tradition must have held that this rock followed the Jews in their 40-year wandering because no such event is mentioned in the Old Testament. 1st Corinthians 10:4 however does record this “following rock”. How different this epistle might have been if Saint Paul had said “If it isn’t written in Scripture I won’t believe it.”
Our reading today occurs immediately after the rock story and explains why we (priests and charismatics at least) pray with arms outstretched.
8 [In those days] [ ], Amalek came
Amalek is not a person, but a nomadic tribe listed in the genealogy of Esau (Genesis 36:12). Just as Jacob fought with Esau, so their descendants are destined to fight. The Amalekites controlled the caravan routes between Egypt and Arabia.
and waged war against Israel.
This is the first military activity of the newly freed Hebrews.
9 Moses, therefore, said to Joshua,
This is the first mention of Joshua in sacred Scripture. It is Joshua who is later designated to lead the Israelites into the promised land.
“Pick out certain men, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand.”
This requires faith (and acting on it) on the part of Joshua. Joshua will be fighting while Moses looks on.
10 So Joshua did as Moses told him: he engaged Amalek in battle after Moses had climbed to the top of the hill with Aaron
Moses’ brother – later to become High Priest
and Hur.
A contemporary of Moses who later governs the Israelites with Aaron when Moses is absent. It is strange that a man so prominent in the early traditions of the exodus should disappear without a trace.
11 As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight. 12 Moses’ hands, however, grew tired;
Yahweh fights for Israel only when Moses’ hands are raised. This establishes Moses as a sort of mediator-Christ figure.
so they put a rock in place for him to sit on. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady till sunset.
Even though Moses is the mediator between God and the Hebrews, he requires support from the people. This shows our responsibility to support our Pope, bishops and priests.
13 And Joshua mowed down Amalek and his people with the edge of the sword.
2nd Reading - 2 Timothy 3:14-4:2
Remember that Timothy is bishop of Ephesus. This bishop has encountered some difficulties and Paul now addresses this letter to him as pastor of his congregation. He invites Timothy to transmit his teaching to faithful men, urges him to fight as a soldier of Christ, anxious only to please his Master, to strive as the athlete who aspires to victory, and to labor as the husbandman who prepares for an abundant harvest. He is ever to keep in mind the sufferings of Christ, so that he may become a partaker in His immortal life and reign with Him. He is to remember Paul’s example as to how to live out the life of Christ.
14 [R]emain faithful to what you have learned and believed, because you know from whom you learned it,
Stand fast. As opposed to the false teachers who lead astray.
15 and that from infancy you have known
Timothy is taught not only by Paul, but also by his family. Jewish parents were obliged to see that their children were instructed in the Law when they reached the age of five.
(the) sacred scriptures,
The Old Testament; the New Testament hasn’t been written yet and books which compose it won’t be decided upon for another roughly 350 years.
which are capable of giving you wisdom for salvation through faith in Christ Jesus.
The true instruction of the Old Testament can be understood when read in the context of the Christian community.
16 All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, 17 so that one who belongs to God may be competent, equipped for every good work.
A couple of points can be made here:
1) The author probably can’t imagine any Scripture texts which aren’t inspired (literally, God breathed).
2) The text doesn’t say only scripture is useful. God provides a super-abundance, not just the bare necessity.
Sacred Tradition is also useful for the same purposes accorded to Scripture here. Like what was evidenced in our introduction to the first reading, some New Testament Traditions are not written in Scripture (the assumption of Mary and the immaculate conception are two examples). When you are asked “where in the Bible does it say... you can answer “where in the Bible does it say not to...” In fact, 2 Thessalonians 2:15 says otherwise.
“‘Therefore, brethren, stand fast and hold the traditions which you have been taught, whether by word or by our letter’ (2 Thessalonians 2:15). From this it is clear that they did not hand down everything by letter, but there was much also that was not written. Like that which was written, the unwritten too is worthy of belief. So let us regard the tradition of the Church also as worthy of belief. Is it a tradition? Seek no further.” [Saint John Chrysostom (between A.D. 398-404), Homilies on the Second Epistle to the Thessalonians 4,2
4:1 I charge you in the presence of God and of Christ Jesus,
Paul calls upon two witnesses: God and Jesus. Deuteronomy 17:6 requires two witnesses in a life and death situation.
who will judge the living and the dead, and by his appearing and his kingly power: 2 proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.
Paul urges Timothy to be zealous, taking advantage of every opportunity to preach. This is unusual since the ancients commonly urged speech only when it would be “timely.” God is the one who keeps the timetable and the word of God is always in season.
“Let it always be your season, not merely in peace and security and when sitting in church.” [Saint John Chrysostom (between A.D. 393-397), Homilies on the Second Epistle to Timothy 9]
Gospel - Luke 18:1-8
This week we hear the first of two parables on prayer (we will hear the second one next week). The question has often been put to Jesus “When and how will the end come?” Jesus always answered that we are to persevere in humility so that we will always be ready.
18:1 Then he [Jesus] told them a parable about the necessity for them to pray always without becoming weary.
As the last verse in this reading makes clear, mere continual prayer is not what He is talking about, but fidelity to God must be the motivator of this prayer.
He said, 2 “There was a judge in a certain town who neither feared God nor respected any human being. 3 And a widow
A woman who has lost her male agency in a patriarchal society was powerless.
in that town used to come to him
The woman has faith that justice will be done and is therefore persistent. We need to remain firm in our faith: faith and prayer go hand in hand.
and say, ‘Render a just decision for me against my adversary.’
Probably a rich, influential man. The widow was too poor to bribe either the judge or his assistant and these officials did not wish to alienate important citizens.
4 For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being, 5 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’” 6 The Lord said, “Pay attention to what the dishonest judge says.
Two lessons are drawn via the argument from the lesser to the greater:
1) If the persistent pleading of the helpless widow is fruitful, how much more will the persistent praying of Christian disciples achieve?
2) If an unjust judge yields to the pleadings of a widow, how much will a gracious God?
7 Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? 8 I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes,
The parousia may be long in coming, but it will come surely, speedily, and in a completely unexpected way.
will he find faith on earth?”
The question is not about God’s vindication of God’s persecuted community; God will vindicate them. The question is whether Jesus’ disciples will remain faithful to Him during the long haul caused by the delay of His return.
Our Lord has promised His Church that it will remain true to its mission until the end of time (Matthew 28:20); the Church, therefore, cannot go off the path of the true faith. But not everyone will remain faithful: some will turn their backs on the faith of their own accord. We must stay watchful and persevere in the faith and in prayer even though people around us fall away.
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 - Exodus 17:8-13
The Book of Exodus (the word “exodus” means “departure”) is the second book in the five books of the Law (the Torah). This book tells of the oppression of the Israelites in Egypt, the birth and education of Moses and his flight into the land of Midian, his encounter with God on Mount Sinai (Horeb) (the burning bush), Moses’ return to Egypt and pleadings with Pharaoh, the plagues of Egypt, the institution of the Passover, the passing through the Red Sea, the giving of the ten commandments at Mt. Sinai, the golden calf, and the 40 years of wandering in the desert.
The time between the crossing through the Red Sea and the arrival of the Israelites at Mount Sinai was three months. It was during this three month period that the people complained that they were thirsty. God commanded Moses to speak to a rock (he struck it with his staff) and water flowed from it for the people to drink. Jewish oral tradition must have held that this rock followed the Jews in their 40-year wandering because no such event is mentioned in the Old Testament. 1st Corinthians 10:4 however does record this “following rock”. How different this epistle might have been if Saint Paul had said “If it isn’t written in Scripture I won’t believe it.”
Our reading today occurs immediately after the rock story and explains why we (priests and charismatics at least) pray with arms outstretched.
8 [In those days] [ ], Amalek came
Amalek is not a person, but a nomadic tribe listed in the genealogy of Esau (Genesis 36:12). Just as Jacob fought with Esau, so their descendants are destined to fight. The Amalekites controlled the caravan routes between Egypt and Arabia.
and waged war against Israel.
This is the first military activity of the newly freed Hebrews.
9 Moses, therefore, said to Joshua,
This is the first mention of Joshua in sacred Scripture. It is Joshua who is later designated to lead the Israelites into the promised land.
“Pick out certain men, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand.”
This requires faith (and acting on it) on the part of Joshua. Joshua will be fighting while Moses looks on.
10 So Joshua did as Moses told him: he engaged Amalek in battle after Moses had climbed to the top of the hill with Aaron
Moses’ brother – later to become High Priest
and Hur.
A contemporary of Moses who later governs the Israelites with Aaron when Moses is absent. It is strange that a man so prominent in the early traditions of the exodus should disappear without a trace.
11 As long as Moses kept his hands raised up, Israel had the better of the fight, but when he let his hands rest, Amalek had the better of the fight. 12 Moses’ hands, however, grew tired;
Yahweh fights for Israel only when Moses’ hands are raised. This establishes Moses as a sort of mediator-Christ figure.
so they put a rock in place for him to sit on. Meanwhile Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady till sunset.
Even though Moses is the mediator between God and the Hebrews, he requires support from the people. This shows our responsibility to support our Pope, bishops and priests.
13 And Joshua mowed down Amalek and his people with the edge of the sword.
2nd Reading - 2 Timothy 3:14-4:2
Remember that Timothy is bishop of Ephesus. This bishop has encountered some difficulties and Paul now addresses this letter to him as pastor of his congregation. He invites Timothy to transmit his teaching to faithful men, urges him to fight as a soldier of Christ, anxious only to please his Master, to strive as the athlete who aspires to victory, and to labor as the husbandman who prepares for an abundant harvest. He is ever to keep in mind the sufferings of Christ, so that he may become a partaker in His immortal life and reign with Him. He is to remember Paul’s example as to how to live out the life of Christ.
14 [R]emain faithful to what you have learned and believed, because you know from whom you learned it,
Stand fast. As opposed to the false teachers who lead astray.
15 and that from infancy you have known
Timothy is taught not only by Paul, but also by his family. Jewish parents were obliged to see that their children were instructed in the Law when they reached the age of five.
(the) sacred scriptures,
The Old Testament; the New Testament hasn’t been written yet and books which compose it won’t be decided upon for another roughly 350 years.
which are capable of giving you wisdom for salvation through faith in Christ Jesus.
The true instruction of the Old Testament can be understood when read in the context of the Christian community.
16 All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, 17 so that one who belongs to God may be competent, equipped for every good work.
A couple of points can be made here:
1) The author probably can’t imagine any Scripture texts which aren’t inspired (literally, God breathed).
2) The text doesn’t say only scripture is useful. God provides a super-abundance, not just the bare necessity.
Sacred Tradition is also useful for the same purposes accorded to Scripture here. Like what was evidenced in our introduction to the first reading, some New Testament Traditions are not written in Scripture (the assumption of Mary and the immaculate conception are two examples). When you are asked “where in the Bible does it say... you can answer “where in the Bible does it say not to...” In fact, 2 Thessalonians 2:15 says otherwise.
“‘Therefore, brethren, stand fast and hold the traditions which you have been taught, whether by word or by our letter’ (2 Thessalonians 2:15). From this it is clear that they did not hand down everything by letter, but there was much also that was not written. Like that which was written, the unwritten too is worthy of belief. So let us regard the tradition of the Church also as worthy of belief. Is it a tradition? Seek no further.” [Saint John Chrysostom (between A.D. 398-404), Homilies on the Second Epistle to the Thessalonians 4,2
4:1 I charge you in the presence of God and of Christ Jesus,
Paul calls upon two witnesses: God and Jesus. Deuteronomy 17:6 requires two witnesses in a life and death situation.
who will judge the living and the dead, and by his appearing and his kingly power: 2 proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.
Paul urges Timothy to be zealous, taking advantage of every opportunity to preach. This is unusual since the ancients commonly urged speech only when it would be “timely.” God is the one who keeps the timetable and the word of God is always in season.
“Let it always be your season, not merely in peace and security and when sitting in church.” [Saint John Chrysostom (between A.D. 393-397), Homilies on the Second Epistle to Timothy 9]
Gospel - Luke 18:1-8
This week we hear the first of two parables on prayer (we will hear the second one next week). The question has often been put to Jesus “When and how will the end come?” Jesus always answered that we are to persevere in humility so that we will always be ready.
18:1 Then he [Jesus] told them a parable about the necessity for them to pray always without becoming weary.
As the last verse in this reading makes clear, mere continual prayer is not what He is talking about, but fidelity to God must be the motivator of this prayer.
He said, 2 “There was a judge in a certain town who neither feared God nor respected any human being. 3 And a widow
A woman who has lost her male agency in a patriarchal society was powerless.
in that town used to come to him
The woman has faith that justice will be done and is therefore persistent. We need to remain firm in our faith: faith and prayer go hand in hand.
and say, ‘Render a just decision for me against my adversary.’
Probably a rich, influential man. The widow was too poor to bribe either the judge or his assistant and these officials did not wish to alienate important citizens.
4 For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being, 5 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’” 6 The Lord said, “Pay attention to what the dishonest judge says.
Two lessons are drawn via the argument from the lesser to the greater:
1) If the persistent pleading of the helpless widow is fruitful, how much more will the persistent praying of Christian disciples achieve?
2) If an unjust judge yields to the pleadings of a widow, how much will a gracious God?
7 Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? 8 I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes,
The parousia may be long in coming, but it will come surely, speedily, and in a completely unexpected way.
will he find faith on earth?”
The question is not about God’s vindication of God’s persecuted community; God will vindicate them. The question is whether Jesus’ disciples will remain faithful to Him during the long haul caused by the delay of His return.
Our Lord has promised His Church that it will remain true to its mission until the end of time (Matthew 28:20); the Church, therefore, cannot go off the path of the true faith. But not everyone will remain faithful: some will turn their backs on the faith of their own accord. We must stay watchful and persevere in the faith and in prayer even though people around us fall away.
Meditation: "Always pray and do not lose
heart"
What can a shameless and
unjust judge pitted against a crusty and pestering woman teach us about justice
and vindication (to restore what is right and just) in the kingdom of God?
Jesus tells a story that is all too true - a defenseless widow is taken
advantaged of and refused her rights. Through sheer persistence she wears down
an unscrupulous judge until he gives her justice. Persistence pays off, and
that's especially true for those who trust in God. Jesus illustrates how God as
our Judge and Vindicator is much quicker to come to our defense and to bring us
his justice, blessing, and help when we need it. But we can easily lose heart
and forget to ask our heavenly Father for his grace and help.
Faith-filled persistence
reaps the fruit of justice and grace
Jesus told the parable of the persistent widow and the unjust judge (Luke 18:1-8) to give his disciples fresh hope and confidence in God's unfailing care and favor towards us (grace). In this present life we can expect trials and adversity, but we are not without hope in God. The Day of the Last Judgment will reveal that God's justice triumphs over all the injustices perpetrated by a fallen world of sinful people and that God's love is stronger than death (Song of Songs 8:6). Those who put their faith in God and entrust their lives to him can look forward with hope and confident assurance. They will receive their reward - if not fully in this present life then surely and completely in the age to come in God's kingdom of righteousness, peace, and joy (Romans 14:17).
Jesus told the parable of the persistent widow and the unjust judge (Luke 18:1-8) to give his disciples fresh hope and confidence in God's unfailing care and favor towards us (grace). In this present life we can expect trials and adversity, but we are not without hope in God. The Day of the Last Judgment will reveal that God's justice triumphs over all the injustices perpetrated by a fallen world of sinful people and that God's love is stronger than death (Song of Songs 8:6). Those who put their faith in God and entrust their lives to him can look forward with hope and confident assurance. They will receive their reward - if not fully in this present life then surely and completely in the age to come in God's kingdom of righteousness, peace, and joy (Romans 14:17).
Jesus ends his parable
with a probing question for us. Will you and I have faith - the kind of faith
that doesn't give up or lose hope in God - but perseveres to the end of our
lives - and to the end of this present age when the Lord Jesus will return in
glory as Ruler and Judge of All? Faith is an entirely free gift that God makes
to us. We could not believe, trust, and persevere with hope if God did not
first draw us to himself and reveal to us his merciful love and care. If we
want to grow and persevere in faith until the end of our days, then we must
nourish our faith with the word of God and ask the Lord to increase it (Luke
17:5). When trials and setbacks disappoint you, where do you place your hope
and confidence? Do you pray with expectant faith and confident hope in God's
merciful care and provision for you?
"Lord Jesus,
increase my faith and make it strong that I may never doubt your word and
promise to be with me always. In every situation I face - whether trials,
setbacks, or loss - may I always find strength in your unfailing love and find
joy and contentment in having you alone as the treasure of my heart."
Daily Quote from the
early church fathers: Persistent prayer transforms iniquity and
wickedness into mercy, by Ephrem the Syrian (306-373 AD)
"How was that
unjust judge immoral and wicked? How was the upright judge gracious and just?
The first in his iniquity was not willing to vindicate the widow, and in his
wickedness, he was not willing to put her mind at rest. The justice of God
knows how to vindicate, and his grace discerns how to give life. The iniquity
of this wicked judge was contrary to the justice of God, and the wickedness of
this rebel was in opposition to the grace of the gentle One. His wickedness
therefore was stubbornness, for it dared to go against the fear of God. His
boldness was stubborn, for it refused the lowly person."
"These two were
stubborn, but persistent prayer was even more stubborn. The persistence of the
widow humiliated both the iniquity that was rebelling against God and the
boldness that was behaving arrogantly towards human beings. She subjected them
to her will, so that they might provide her with a vindication over her
adversary. Persistence transformed these two bitter branches, and they bore
sweet fruit that was against their nature. The iniquity of the judge brought
about a righteous judgment and a just retribution for the falsely accused
woman. His wickedness gave peace to the afflicted one, although iniquity does
not know how to judge, and wickedness does not know how to give refreshment.
Persistence forced these two evil and bitter branches to give good fruit
against their nature. If we persist in prayer, we should be even more able to
prevail on the grace and justice of God to give us fruit that agrees with their
nature. Let justice vindicate us, and let grace refresh us. Accordingly, the
fruit of justice is the just reward of the oppressed, while the giving of
refreshment to the afflicted is the fruit of grace." (excerpt from COMMENTARY
ON TATIAN’S DIATESSARON 16.16.6)
TWENTY-NINTH SUNDAY IN
ORDINARY TIME
SUNDAY, OCTOBER 16, LUKE 18:1-8
(Exodus 17:8-13; Psalm 121; 2 Timothy 3:14―4:2)
SUNDAY, OCTOBER 16, LUKE 18:1-8
(Exodus 17:8-13; Psalm 121; 2 Timothy 3:14―4:2)
KEY VERSE: "Will not God then secure the rights of his chosen ones who call out to him day and night?" (v 7).
TO KNOW: Jesus knew that his disciples might lose heart after he ascended to his Father, and he encouraged them to persist in prayer. He told them a parable about a widow who pleaded with a judge for her rights. In contrast to the powerful judge, the widow represented the poor and defenseless. The Law of Moses was meant to protect helpless members of society such as widows, orphans and aliens (Deut 10:18; 14:29; 16:11). This judge might have been a paid magistrate appointed by Herod or by the Romans, for he disregarded both God's law and human need. Without support of a husband and lacking resources of any kind, she had no hope of expecting justice. Nevertheless, the woman persisted in her demands, and the judge finally relented. Jesus did not compare God to an unjust judge. He said, if someone like the judge could be persuaded to give a widow justice, how much more would God answer those who cried for mercy (Ex 22:20-22). Christians must work for God's justice and support legislation on behalf of the poor and defenseless.
TO LOVE: Who are the people in my community whose rights are not heard?
TO SERVE: Lord God, help me to be just in all my dealings.
SUKKOT BEGINS AT SUNSET
The Festival of Sukkot begins on 15 Tishri (September/ October), the fifth day after Yom Kippur, and lasts for seven days. This festive holiday is quite a change from Yom Kippur, one of the most solemn holidays. The word "Sukkot" means "booths," and refers to the "tents" that the Jews lived in during their wilderness journey. Sukkot is also called "The Feast of Tabernacles." Jews commonly hang dried squash and corn in the sukkah (a temporary hut constructed for use during the week-long Jewish festival). Many Americans remark on how much Sukkot reminds them of Thanksgiving. This is not entirely coincidental. Our American pilgrims, who originated the Thanksgiving holiday, were deeply religious people. When they were trying to find a way to express their thanks for the harvest, the pilgrims looked to the Bible and they based their celebration in part on Sukkot (Lev 23:33-44).
WORLD MISSION SUNDAY
Pope Pius XI instituted World Mission Sunday in 1926 at the request of the Society for the Propagation of the Faith. It calls us each year to a renewed commitment to everyone's responsibility for the spread of the Gospel message. Since the Church is by her very nature missionary, evangelization constitutes a duty and a right for every one of her members (cf. Vatican II Documents: Lumen gentium, n. 17; Ad gentes, nn. 28, 35-38). The Lord calls us to go beyond ourselves and to share with others the blessings we have received, beginning with the gift of faith, which cannot be considered as a private privilege but must be seen as a gift to be shared with those who have not yet received it. Such activity will benefit faith itself since faith is strengthened when it is shared. (Pope John Paul II, 1992).
Sunday 16 October 2016
Sun 16th. 29th Sunday in Ordinary Time.
Exodus 17:8-13. Our help is from the Lord, who made heaven and earth—Ps
120(121). 2 Timothy 3:14-4:2. Luke 18:1-8.
'Harmonious words'
The readings are especially harmonious
today. While Moses held his hands aloft, the Israelites prevailed in their
battle. As he prayed, Moses looked down; seeing that his prayer combined death
and life, he understood the cost of victory. This was almost too much for him.
Our breath encompasses death and life, much more our prayer.
When I am distracted, knowing myself is difficult and being with God is impossible. In the Gospel, Jesus' parable describes how we should pray always and not lose heart.
When Moses' arms grew tired, his friends helped him, holding his arms up.
When we are weak, the spirit prays in us with utterances too deep for words. As we place ourselves before God our own effort ceases to prevail and, like for Moses, it becomes necessary for someone else to pray for (in) us so that in our greatest effort, prayer remains grace.
Our breath encompasses death and life, much more our prayer.
When I am distracted, knowing myself is difficult and being with God is impossible. In the Gospel, Jesus' parable describes how we should pray always and not lose heart.
When Moses' arms grew tired, his friends helped him, holding his arms up.
When we are weak, the spirit prays in us with utterances too deep for words. As we place ourselves before God our own effort ceases to prevail and, like for Moses, it becomes necessary for someone else to pray for (in) us so that in our greatest effort, prayer remains grace.
ST.
MARGARET MARY ALACOQUE
On
Oct. 16, Roman Catholics celebrate the life of St. Margaret Mary Alacoque, the
French nun whose visions of Christ helped to spread devotion to the Sacred
Heart throughout the Western Church.
Margaret
Mary Alacoque was born in July of 1647. Her parents Claude and Philiberte lived
modest but virtuous lives, while Margaret proved to be a serious child with a
great focus on God. Claude died when Margaret was eight, and from age
9-13 she suffered a paralyzing illness. In addition to her father's death
as well as her illenss, a struggle over her family's property made life
difficult for Margaret and her mother for several years.
During
her illness, Margaret made a vow to enter religious life. During adolescence,
however, she changed her mind. For a period of time she lived a relatively
ordinary life, enjoying the ordinary social functions of her day and
considering the possibility of marriage.
However,
her life changed in response to a vision she saw one night while returning from
a dance, in which she saw Christ being scourged. Margaret believed she had
betrayed Jesus, by pursuing the pleasures of the world rather than her
religious vocation, and a the at the age of 22, she decided to enter a convent.
Two
days after Christmas of 1673, Margaret experienced Christ's presence in an extraordinary
way while in prayer. She heard Christ explain that he desired to show his love
for the human race in a special way, by encouraging devotion to “the heart that
so loved mankind.”
She
experienced a subsequent series of private revelations regarding the gratitude
due to Jesus on the part of humanity, and the means of responding through
public and private devotion, but the superior of the convent dismissed this as
a delusion.
This
dismissal was a crushing disappointment, affecting the nun's health so
seriously that she nearly died. In 1674, however, the Jesuit priest Father
Claude de la Colombiere became Margaret's spiritual director. He believed her
testimony, and chronicled it in writing.
Fr.
de la Colombiere – later canonized as a saint – left the monastery to serve as
a missionary in England. By the time he returned and died in 1681, Margaret had
made peace with the apparent rejection of her experiences. Through St. Claude's
direction, she had reached a point of inner peace, no longer concerned with the
hostility of others in her community.
In
time, however, many who doubted her would become convinced as they pondered
what St. Claude had written about the Sacred Heart. Eventually, her own
writings and the accounts of her would face a rigorous examination by Church
officials.
By
the time that occurred, however, St. Margaret Mary Alacoque had already gained
what she desired: “To lose myself in the heart of Jesus.” She faced her last
illness with courage, frequently praying the words of Psalm 73: “What have I in
heaven, and what do I desire on earth, but Thee alone, O my God?”
She
died on October 17, 1690, and was canonized by Pope Benedict XV in 1920.
LECTIO DIVINA: 29TH SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, October 16, 2016
A real prayer:
the widow’s example
Luke 18:1-8
the widow’s example
Luke 18:1-8
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:
This Sunday’s liturgy presents us with a
text from Luke’s Gospel concerning prayer, a theme dear to the heart of
Luke. This is the second time that this Evangelist quotes the words of Jesus to
teach us how to pray. The first time (Lk 11:1-13), introduces the text of
the Our Father and, by means of comparisons and parables, teaches us
that we must pray always tirelessly. Now, the second time (Lk 18:1-4), Luke has
recourse once more to parables taken from every day life to teach us how to
pray: the parable of the widow and the judge (18:1-8) and that of the Pharisee
and the Publican (Lk 18:9-14). Luke tells the parables in quite a didactic
form. Each parable begins with a brief introduction as a key to its reading.
There follows the parable and, lastly, Jesus himself applies the parable to
life. This Sunday’s text only narrates the first parable of the widow and the
judge (Lk 18:1-8). While reading, it would be good to keep in mind the
following: “What is the attitude of each person involved in this parable?”
b) A division of the text to help us in
our reading:
Luke 18:1: A key given by Jesus for an
understanding of the parable
Luke 18:2-3: The contrast between the Judge and the Widow
Luke 18:4-5: The change in the judge and the reason for this change
Luke 18: 6-8a: Jesus applies the parable
Luke 18: 8b: A final provocative statement
Luke 18:2-3: The contrast between the Judge and the Widow
Luke 18:4-5: The change in the judge and the reason for this change
Luke 18: 6-8a: Jesus applies the parable
Luke 18: 8b: A final provocative statement
c) The text:
1 Then he told them a parable about the
need to pray continually and never lose heart. 2 'There was a judge in a
certain town,' he said, 'who had neither fear of God nor respect for anyone. 3
In the same town there was also a widow who kept on coming to him and
saying, "I want justice from you
against my enemy!" 4 For a long time he refused, but at last he said to
himself, "Even though I have neither fear of God nor respect for any human
person, 5 I must give this widow her just rights since she keeps pestering me,
or she will come and slap me in the face." ' 6 And the Lord said, 'You
notice what the unjust judge has to say? 7 Now, will not God see justice done
to his elect if they keep calling to him day and night even though he still
delays to help them? 8 I promise you, he will see justice done to them, and
done speedily. But when the Son of man comes, will he find any faith on earth?'
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 pleased you most in this text?
b) What is the attitude of the widow? Or what strikes you most in what she does and say?
c) What strikes you most in the attitude and words of the judge? Why?
d) How does Jesus apply this parable?
e) What does this parable teach us concerning our manner of looking at life and people?
b) What is the attitude of the widow? Or what strikes you most in what she does and say?
c) What strikes you most in the attitude and words of the judge? Why?
d) How does Jesus apply this parable?
e) What does this parable teach us concerning our manner of looking at life and people?
5. A key to the reading
for a deeper understanding of the theme.
a) The historical context:
When analysing the historical context of
Luke’s Gospel, we must always keep in mind this dual dimension: the time of
Jesus in the 30’s, and the time of those for whom the Gospel is written in the
80’s. These two times influence, each in its own way, the writing of the text
and must be present as we try to discover the meaning Jesus’ parables have for
us today.
b) The literary context:
The immediate literary context presents
us two parables on prayer: praying insistently and perseveringly (the widow and
the judge) (Lk 18:1-8); praying humbly and realistically (the Pharisee and the
Publican) (Lk 18:9-14). Although they are different, these two parables have
something in common. They tell us that Jesus saw the things of life in a
different way. Jesus saw God’s revelation where others saw something negative.
For instance, he saw something positive in the Publican, who all said: “He does
not know how to pray!” And in the poor widow of whom it was said: “She is so
insistent that she even troubles the judge!” Jesus was so united to the Father
that for him everything was transformed into a source of prayer. Many are the
ways we can express ourselves in prayer. There are those who say: “I do not
know how to pray”, yet they speak to God all day. Have you come across anyone
like this?
c) A commentary on the text:
Luke 18:1: The key to an
understanding of the parable
Luke introduces the parable thus: “Then he told them a parable about the need to pray continually and never lose heart”. The words “to pray and not lose heart” appear frequently in the New Testament (1 Thes 5:17; Rom 12:12; Eph 6:18; etc). This was a feature of the spirituality of the early Christian communities. It is also a point on which Luke insists both in the Gospel and in Acts. If you are interested in discovering this dimension in Luke’s writings, carry out this exercise: read the Gospel and Acts and write down all the verses where Jesus or others are praying. You will be surprised!
Luke introduces the parable thus: “Then he told them a parable about the need to pray continually and never lose heart”. The words “to pray and not lose heart” appear frequently in the New Testament (1 Thes 5:17; Rom 12:12; Eph 6:18; etc). This was a feature of the spirituality of the early Christian communities. It is also a point on which Luke insists both in the Gospel and in Acts. If you are interested in discovering this dimension in Luke’s writings, carry out this exercise: read the Gospel and Acts and write down all the verses where Jesus or others are praying. You will be surprised!
Luke 18:2-3: The contrast between
the widow and the judge
Jesus presents us with two persons from real life: a judge who neither respects God nor persons, and a widow who will not stop fighting for her rights before the judge. The simple fact that Jesus presents these two persons reveals that he knows well the society of his time. Not only does the parable present poor people fighting in court to have their rights recognised, but it also shows us the violent contrast among social groups. On the one hand, an insensitive and irreligious judge, and on the other, the widow who knows which door to knock on to get what is owed to her.
Jesus presents us with two persons from real life: a judge who neither respects God nor persons, and a widow who will not stop fighting for her rights before the judge. The simple fact that Jesus presents these two persons reveals that he knows well the society of his time. Not only does the parable present poor people fighting in court to have their rights recognised, but it also shows us the violent contrast among social groups. On the one hand, an insensitive and irreligious judge, and on the other, the widow who knows which door to knock on to get what is owed to her.
Luke 18:4-5: The change in the
judge and the reason for the change
For a long time, asking the same thing every day, the widow gets nothing from the insensitive judge. Finally the judge, even though “he had neither fear of God nor respect for man” decided to pay attention to the widow and give her justice. The reason is: to be free of this constant nuisance. A rather self-interested reason! However, the widow gets what she wants! This is a fact of daily life and Jesus uses it to teach us how to pray.
For a long time, asking the same thing every day, the widow gets nothing from the insensitive judge. Finally the judge, even though “he had neither fear of God nor respect for man” decided to pay attention to the widow and give her justice. The reason is: to be free of this constant nuisance. A rather self-interested reason! However, the widow gets what she wants! This is a fact of daily life and Jesus uses it to teach us how to pray.
Luke 18:6-8: An application of the
parable
Jesus applies the parable: “You notice what the unjust judge has to say? Now will not God see justice done to his chosen who cry to him day and night even when he delays to help them?” Then he adds that God well see justice done speedily. Were it not Jesus speaking, we would not have the courage to compare God to a judge in their moral attitude. What is important in the comparison is the widow’s attitude who, thanks to her insistence, finally gets what she wants.
Jesus applies the parable: “You notice what the unjust judge has to say? Now will not God see justice done to his chosen who cry to him day and night even when he delays to help them?” Then he adds that God well see justice done speedily. Were it not Jesus speaking, we would not have the courage to compare God to a judge in their moral attitude. What is important in the comparison is the widow’s attitude who, thanks to her insistence, finally gets what she wants.
Luke 18:8b: A statement on faith
At the end, Jesus expresses some doubt: “But when the Son of Man comes, will he find any faith on earth?” Will we have the courage to wait, to be patient, even if God takes time to answer us? We need much faith to go on insisting and acting when we see no result. Anyone who expects immediate results will disappointed. Many of the psalms speak of this hard and difficult insistence before God until he sees fit to respond (Ps 71:14; 37:7; 69:4; Lm 3:26). When quoting Psalm 80. Saint Peter says that one day for God is like a thousand years (2Pt 3:8; Ps 90:4).
At the end, Jesus expresses some doubt: “But when the Son of Man comes, will he find any faith on earth?” Will we have the courage to wait, to be patient, even if God takes time to answer us? We need much faith to go on insisting and acting when we see no result. Anyone who expects immediate results will disappointed. Many of the psalms speak of this hard and difficult insistence before God until he sees fit to respond (Ps 71:14; 37:7; 69:4; Lm 3:26). When quoting Psalm 80. Saint Peter says that one day for God is like a thousand years (2Pt 3:8; Ps 90:4).
d) A deepening: Prayer in Luke’s
writings
i. Jesus prays in the Gospel
The Gospels present us with a Jesus who
prays, who live in continuous contact with the Father. Jesus’ only wish is to
do the will of the Father (Jn 5:19). Luke is the one who speaks most of the
prayer life of Jesus. He shows us a Jesus who prays always. Jesus prayed much
and insistently, so that people and his disciples too would do the same. It is
when facing God in truth that the person sees him/herself in its reality and
humility. Here are some of the moments when Jesus is praying in Luke’s Gospel:
Lk 2:46-50: When he is twelve, he goes to the Temple, his Father’s house
Lk 3:21: He prays at his baptism and when he takes on his mission
Lk 4:1-2: At the beginning of his mission he spends forty days in the desert
Lk 4:3-12: When he is tempted, he faces the devil with texts from Scripture
Lk 4:16: On Saturdays, Jesus goes to celebrate in the synagogue
Lk 5:16; 9:18: He seeks solitude in the desert to pray
Lk 6:12: He spends the night in prayer before choosing the Apostles
Lk 9:16; 24:30: He prays before meals
Lk 9:18: He prays before speaking the his passion
Lk 9:28: In a crisis, on the Mountain to pray, he is transfigured during prayer
Lk 10:21: When the Gospel is revealed to little ones he says: “Thank you, Father...”
Lk 11:1: As he prays, he inspires the apostles the desire to pray
Lk 22:32: He prays for Peter, that he may have faith
Lk 22:7-14: He celebrates the Paschal meal with his disciples
Lk 22:41-42: He prays and sweats blood in the Garden of Olives
Lk 22:40.46: In his agony, he asks his friends to pray with him
Lk 23:34: When he was being nailed to the cross, he asks pardon for his torturers
Lk 23:46; Ps 31:6: At the moment of death he says: “Into your hands I commend my spirit”
Lk 23:46: Jesus dies with the cry of the poor on his lips
This list of quotations shows us that for Jesus prayer was intimately connected with life, with concrete fact, with decisions to be taken. To be faithful to the Father’s plan, he sought to be alone with him, to listen to him. In difficult and decisive moments of his life, Jesus prayed the Psalms. Like every other devout Jew, he knew them by heart. Saying the Psalms did not quench his creative spirit. Rather, Jesus invented a Psalm, that is, the Our Father. His life was a constant prayer: “At all times I do what the Father asks me to do!” (Jn 5:19.30). That which the Psalm says applies to Jesus: “... all I had done was pray for them!” (Ps 109:4)
Lk 2:46-50: When he is twelve, he goes to the Temple, his Father’s house
Lk 3:21: He prays at his baptism and when he takes on his mission
Lk 4:1-2: At the beginning of his mission he spends forty days in the desert
Lk 4:3-12: When he is tempted, he faces the devil with texts from Scripture
Lk 4:16: On Saturdays, Jesus goes to celebrate in the synagogue
Lk 5:16; 9:18: He seeks solitude in the desert to pray
Lk 6:12: He spends the night in prayer before choosing the Apostles
Lk 9:16; 24:30: He prays before meals
Lk 9:18: He prays before speaking the his passion
Lk 9:28: In a crisis, on the Mountain to pray, he is transfigured during prayer
Lk 10:21: When the Gospel is revealed to little ones he says: “Thank you, Father...”
Lk 11:1: As he prays, he inspires the apostles the desire to pray
Lk 22:32: He prays for Peter, that he may have faith
Lk 22:7-14: He celebrates the Paschal meal with his disciples
Lk 22:41-42: He prays and sweats blood in the Garden of Olives
Lk 22:40.46: In his agony, he asks his friends to pray with him
Lk 23:34: When he was being nailed to the cross, he asks pardon for his torturers
Lk 23:46; Ps 31:6: At the moment of death he says: “Into your hands I commend my spirit”
Lk 23:46: Jesus dies with the cry of the poor on his lips
This list of quotations shows us that for Jesus prayer was intimately connected with life, with concrete fact, with decisions to be taken. To be faithful to the Father’s plan, he sought to be alone with him, to listen to him. In difficult and decisive moments of his life, Jesus prayed the Psalms. Like every other devout Jew, he knew them by heart. Saying the Psalms did not quench his creative spirit. Rather, Jesus invented a Psalm, that is, the Our Father. His life was a constant prayer: “At all times I do what the Father asks me to do!” (Jn 5:19.30). That which the Psalm says applies to Jesus: “... all I had done was pray for them!” (Ps 109:4)
ii. The praying communities in
the Acts of the Apostles
As in the Gospel, so also in
the Acts, Luke often speaks of prayer.The first Christians are those
who continue the prayer of Jesus. Here is a list, which in one way or another,
speak of prayer. If you look carefully, you will find other texts again:
Act 1:14: The community perseveres in prayer with Mary, the mother of Jesus
Act 1:24: The community prays so as to know who will take the place of Judas
Act 2:25-35: Peter quotes from the Psalms in his homily
Act 2:42: The first Christians are faithful in prayer
Act 2:46-47: They go to the temple to praise God
Act 3:1: Peter and John go to the temple to pray at the ninth hour
Act 3:8: The healed lame man praises God
Act 4:23-31: The community prays under persecution
Act 5:12: The first Christians stay at Solomon’s gate (temple)
Act 6:4: The apostles devote themselves to prayer and the service of the word
Act 6:6: They pray before imposing hands on the deacons
Act 7:59: When he is dying, Stephen prays: “Lord Jesus, receive my spirit”
Act 7:60: Then Stephen prays: “Lord, do not hold this sin against them”
Act 8:15: Peter and John pray that the converts may receive the Holy Spirit
Act 8:22: The sinner is told: Repent and pray that you may be forgiven
Act 8:24: Simon says: “Pray to the Lord for me yourselves so that none of the things you have spoken about may happen to me”
Act 9:11: Paul is praying
Act 9:40: Peter prays for the healing of Tabitha
Act 10:2: Cornelius prayed constantly to God
Act 10:4: Cornelius’ prayers are heard in heaven
Act 10:9: At the sixth hour, Peter prays on the roof of the house
Act 10:30-31: Cornelius prays at the ninth hour, and his prayer is heard
Act 11:5: Peter tells the people of Jerusalem: “I was praying”!
Act 12:5: The community prays when Peter is in jail
Act 12:12: Many people are gathered in prayer in Mary’s house
Act 13:2-3: The community prays and fasts before sending Paul and Barnabas
Act 13:48: The pagans rejoice and glorify the Word of God
Act 14:23: The missionaries pray to appoint the coordinators of the communities
Act 16:13: At Philippi, near the river, there is a place of prayer
Act 16:16: Paul and Silas were going to prayer
Act 16:25: At night, Paul and Silas sing and pray in prison
Act 18:9: Paul has a vision of the Lord at night
Act 19:18: Many confess their sins
Act 20:7: They met to break bread (the Eucharist)
Act 20:32: Paul commends to God the coordinators of the communities
Act 20:36: Paul prays on his knees with the coordinators of the communities
Act 21:5: They kneel on the shore to pray
Act 21:14: Before the inevitable, the people say: God’s will be done!
Act 21:20: They glorify God for all that Paul has done
Act 21:26: Paul goes to the temple to fulfil a promise
Act 22:17-21: Paul prays in the temple, he has a vision and speaks with God
Act 23:11: In the prison in Jerusalem, Paul has a vision of Jesus
Act 27:23ff: Paul has a vision of Jesus during the storm at sea
Act 27:35: Paul takes the bread, gives thanks to God before arriving in Malta
Act 28:8: Paul prays over Publius’ father who had a fever
Act 28:15: Paul gives thanks to God on seeing the brethren in Pozzuoli
This list tells us two important things. On the one hand, the early Christians kept the traditional liturgy of the people. Like Jesus, they pray at home among the family, in community and in the synagogue and together with the people of the temple. On the other hand, apart from the traditional liturgy, there appears a new way of praying among them in community and with a new content. The root of this new prayer comes from the new experience of “God in Jesus and from a clear and deep awareness of the presence of God in midst of the community: “In him we live, move and are!” (Acts 17:28)
Act 1:14: The community perseveres in prayer with Mary, the mother of Jesus
Act 1:24: The community prays so as to know who will take the place of Judas
Act 2:25-35: Peter quotes from the Psalms in his homily
Act 2:42: The first Christians are faithful in prayer
Act 2:46-47: They go to the temple to praise God
Act 3:1: Peter and John go to the temple to pray at the ninth hour
Act 3:8: The healed lame man praises God
Act 4:23-31: The community prays under persecution
Act 5:12: The first Christians stay at Solomon’s gate (temple)
Act 6:4: The apostles devote themselves to prayer and the service of the word
Act 6:6: They pray before imposing hands on the deacons
Act 7:59: When he is dying, Stephen prays: “Lord Jesus, receive my spirit”
Act 7:60: Then Stephen prays: “Lord, do not hold this sin against them”
Act 8:15: Peter and John pray that the converts may receive the Holy Spirit
Act 8:22: The sinner is told: Repent and pray that you may be forgiven
Act 8:24: Simon says: “Pray to the Lord for me yourselves so that none of the things you have spoken about may happen to me”
Act 9:11: Paul is praying
Act 9:40: Peter prays for the healing of Tabitha
Act 10:2: Cornelius prayed constantly to God
Act 10:4: Cornelius’ prayers are heard in heaven
Act 10:9: At the sixth hour, Peter prays on the roof of the house
Act 10:30-31: Cornelius prays at the ninth hour, and his prayer is heard
Act 11:5: Peter tells the people of Jerusalem: “I was praying”!
Act 12:5: The community prays when Peter is in jail
Act 12:12: Many people are gathered in prayer in Mary’s house
Act 13:2-3: The community prays and fasts before sending Paul and Barnabas
Act 13:48: The pagans rejoice and glorify the Word of God
Act 14:23: The missionaries pray to appoint the coordinators of the communities
Act 16:13: At Philippi, near the river, there is a place of prayer
Act 16:16: Paul and Silas were going to prayer
Act 16:25: At night, Paul and Silas sing and pray in prison
Act 18:9: Paul has a vision of the Lord at night
Act 19:18: Many confess their sins
Act 20:7: They met to break bread (the Eucharist)
Act 20:32: Paul commends to God the coordinators of the communities
Act 20:36: Paul prays on his knees with the coordinators of the communities
Act 21:5: They kneel on the shore to pray
Act 21:14: Before the inevitable, the people say: God’s will be done!
Act 21:20: They glorify God for all that Paul has done
Act 21:26: Paul goes to the temple to fulfil a promise
Act 22:17-21: Paul prays in the temple, he has a vision and speaks with God
Act 23:11: In the prison in Jerusalem, Paul has a vision of Jesus
Act 27:23ff: Paul has a vision of Jesus during the storm at sea
Act 27:35: Paul takes the bread, gives thanks to God before arriving in Malta
Act 28:8: Paul prays over Publius’ father who had a fever
Act 28:15: Paul gives thanks to God on seeing the brethren in Pozzuoli
This list tells us two important things. On the one hand, the early Christians kept the traditional liturgy of the people. Like Jesus, they pray at home among the family, in community and in the synagogue and together with the people of the temple. On the other hand, apart from the traditional liturgy, there appears a new way of praying among them in community and with a new content. The root of this new prayer comes from the new experience of “God in Jesus and from a clear and deep awareness of the presence of God in midst of the community: “In him we live, move and are!” (Acts 17:28)
6. Prayer: Psalm 63 (62)
A longing for God expressed in prayer
God, you are my God, I pine for you;
my heart thirsts for you, my body longs for you,
as a land parched, dreary and waterless.
Thus I have gazed on you in the sanctuary,
seeing your power and your glory.
Better your faithful love than life itself;
my lips will praise you.
my heart thirsts for you, my body longs for you,
as a land parched, dreary and waterless.
Thus I have gazed on you in the sanctuary,
seeing your power and your glory.
Better your faithful love than life itself;
my lips will praise you.
Thus I will bless you all my life,
in your name lift up my hands.
All my longings fulfilled as with fat and rich foods,
a song of joy on my lips and praise in my mouth.
On my bed when I think of you,
I muse on you in the watches of the night,
for you have always been my help;
in the shadow of your wings I rejoice;
my heart clings to you,
your right hand supports me.
in your name lift up my hands.
All my longings fulfilled as with fat and rich foods,
a song of joy on my lips and praise in my mouth.
On my bed when I think of you,
I muse on you in the watches of the night,
for you have always been my help;
in the shadow of your wings I rejoice;
my heart clings to you,
your right hand supports me.
May those who are hounding me to
death
go down to the depths of the earth,
given over to the blade of the sword,
and left as food for jackals.
Then the king shall rejoice in God,
all who swear by him shall gain recognition,
for the mouths of liars shall be silenced.
go down to the depths of the earth,
given over to the blade of the sword,
and left as food for jackals.
Then the king shall rejoice in God,
all who swear by him shall gain recognition,
for the mouths of liars shall be silenced.
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.
Không có nhận xét nào:
Đăng nhận xét