Twenty-fifth Sunday in Ordinary Time
Lectionary: 134
Lectionary: 134
The wicked say:
Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
reproaches us for transgressions of the law
and charges us with violations of our training.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, God will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put the just one to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him.
Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
reproaches us for transgressions of the law
and charges us with violations of our training.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, God will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put the just one to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him.
Responsorial
Psalm PS 54:3-4, 5, 6 AND 8
R. (6b) The
Lord upholds my life.
O God, by your name save me,
and by your might defend my cause.
O God, hear my prayer;
hearken to the words of my mouth.
R. The Lord upholds my life.
For the haughty men have risen up against me,
the ruthless seek my life;
they set not God before their eyes.
R. The Lord upholds my life.
Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you sacrifice;
I will praise your name, O LORD, for its goodness.
R. The Lord upholds my life.
O God, by your name save me,
and by your might defend my cause.
O God, hear my prayer;
hearken to the words of my mouth.
R. The Lord upholds my life.
For the haughty men have risen up against me,
the ruthless seek my life;
they set not God before their eyes.
R. The Lord upholds my life.
Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you sacrifice;
I will praise your name, O LORD, for its goodness.
R. The Lord upholds my life.
Reading 2JAS 3:16—4:3
Beloved:
Where jealousy and selfish ambition exist,
there is disorder and every foul practice.
But the wisdom from above is first of all pure,
then peaceable, gentle, compliant,
full of mercy and good fruits,
without inconstancy or insincerity.
And the fruit of righteousness is sown in peace
for those who cultivate peace.
Where do the wars
and where do the conflicts among you come from?
Is it not from your passions
that make war within your members?
You covet but do not possess.
You kill and envy but you cannot obtain;
you fight and wage war.
You do not possess because you do not ask.
You ask but do not receive,
because you ask wrongly, to spend it on your passions.
Where jealousy and selfish ambition exist,
there is disorder and every foul practice.
But the wisdom from above is first of all pure,
then peaceable, gentle, compliant,
full of mercy and good fruits,
without inconstancy or insincerity.
And the fruit of righteousness is sown in peace
for those who cultivate peace.
Where do the wars
and where do the conflicts among you come from?
Is it not from your passions
that make war within your members?
You covet but do not possess.
You kill and envy but you cannot obtain;
you fight and wage war.
You do not possess because you do not ask.
You ask but do not receive,
because you ask wrongly, to spend it on your passions.
AlleluiaCF. 2 THES 2:14
R. Alleluia,
alleluia.
God has called us through the Gospel
to possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.
God has called us through the Gospel
to possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.
GospelMK 9:30-37
Jesus and his disciples left from there and began a journey through
Galilee,
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.
They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
They had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.
They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
They had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”
Meditation: "Who is the greatest in
God's kingdom?"
Whose glory do you seek? There can be no share in
God's glory without the cross. When Jesus prophesied his own betrayal and
crucifixion, it did not make any sense to his disciples because it did not fit
their understanding of what the Messiah came to do. And they were afraid to ask
further questions! Like a person who might receive a bad verdict from the
doctor and then refuse to ask further questions, they, too, didn't want to know
any more. How often do we reject what we do not wish to see? We have heard the
good news of God's word and we know the consequences of accepting it or
rejecting it. But do we give it our full allegiance and mold our lives
according to it? Ask the Lord to fill you with his Holy Spirit and to inspire
within you a reverence for his word and a readiness to obey it.
Do you compare yourself with others?
How ashamed the disciples must have been when Jesus overheard them arguing about who among them was the greatest! But aren't we like the disciples? We compare ourselves with others and desire their praise. The appetite for glory and greatness seems to be inbred in us. Who doesn't cherish the ambition to be "somebody" whom others admire rather than a "nobody"? Even the psalms speak about the glory God has destined for us. You have made them a little lower than God, and crowned them with glory and honor (Psalm 8:5).
How ashamed the disciples must have been when Jesus overheard them arguing about who among them was the greatest! But aren't we like the disciples? We compare ourselves with others and desire their praise. The appetite for glory and greatness seems to be inbred in us. Who doesn't cherish the ambition to be "somebody" whom others admire rather than a "nobody"? Even the psalms speak about the glory God has destined for us. You have made them a little lower than God, and crowned them with glory and honor (Psalm 8:5).
Jesus made a dramatic gesture by embracing a child to
show his disciples who really is the greatest in the kingdom of God. What can a
little child possibly teach us about greatness? Children in the ancient world
had no rights, position, or privileges of their own. They were socially at the
"bottom of the rung" and at the service of their parents, much like
the household staff and domestic servants.
Who is the greatest in God's kingdom?
What is the significance of Jesus' gesture? Jesus elevated a little child in the presence of his disciples by placing the child in a privileged position of honor. It is customary, even today, to seat the guest of honor at the right side of the host. Who is the greatest in God's kingdom? The one who is humble and lowly of heart - who instead of asserting their rights willingly empty themselves of pride and self-seeking glory by taking the lowly position of a servant or child.
What is the significance of Jesus' gesture? Jesus elevated a little child in the presence of his disciples by placing the child in a privileged position of honor. It is customary, even today, to seat the guest of honor at the right side of the host. Who is the greatest in God's kingdom? The one who is humble and lowly of heart - who instead of asserting their rights willingly empty themselves of pride and self-seeking glory by taking the lowly position of a servant or child.
Jesus, himself, is our model. He came not to be
served, but to serve (Matthew 20:28). Paul the Apostle states that Jesus
emptied himself and took the form of a servant (Philippians 2:7). Jesus lowered
himself (he whose place is at the right hand of God the Father) and took on our
lowly nature that he might raise us up and clothe us in his divine
nature.
God wants to fill us with his own glory
God opposes the proud, but gives grace to the humble (James 4:6). If we want to be filled with God's life and power, then we need to empty ourselves of everything which stands in the way - pride, self-seeking glory, vanity, etc. God wants empty vessels so he can fill them with his own glory, power, and love (2 Corinthians 4:7). Are you ready to humble yourself and to serve as Jesus did?
God opposes the proud, but gives grace to the humble (James 4:6). If we want to be filled with God's life and power, then we need to empty ourselves of everything which stands in the way - pride, self-seeking glory, vanity, etc. God wants empty vessels so he can fill them with his own glory, power, and love (2 Corinthians 4:7). Are you ready to humble yourself and to serve as Jesus did?
"Lord Jesus, by your cross you have redeemed the
world and revealed your glory and triumph over sin and death. May I never fail
to see your glory and victory in the cross. Help me to conform my life to
your will and to follow in your way of holiness."
Daily Quote from the early church fathers: Downward
roots enable upward growth, by
Augustine of Hippo, 354-430 A.D.
"Observe a tree, how it first tends downwards,
that it may then shoot forth upwards. It fastens its root low in the ground,
that it may send forth its top towards heaven. Is it not from humility that it
endeavors to rise? But without humility it will not attain to higher things
(Proverbs 18:12). You are wanting to grow up into the air without a root. Such
is not growth, but a collapse." (excerpt
from THE GOSPEL OF JOHN, SERMON 38.2)
25th Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Wisdom 2:12,17-20
The Book of Wisdom is unique in the Bible as being the product of a Greek frame of mind, for the author is believed to be a Hellenized Jew (a Greek who is a Jew) thoroughly familiar with Greek culture.
Against the background of Egyptian worship of animals and mockery of Jewish trust in God, the author devotes much of the first part (chapters 1 through 5) of the book to the ineffectiveness of such mockery when God has promised immortality to those who remain faithful.
Although the book itself claims that it was written by Solomon, this is an example of the use of a pseudonym; a device often used in the ancient world to highlight the importance of a literary work – here the author used the prestige of Solomon, the greatest of the wise men of Israel. The book was probably written at Alexandria around the last years of the reign of Ptolemy Dionysius (80-52 B.C.), very close to the Christian period but before the Roman conquest.
[The wicked say:] 12 Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, Reproaches us for transgressions of the law and charges us with violations of our training.
This draws on Isaiah 3:10 in the Septuagint (the Greek translation of the Jewish Scriptures). From 2:12 to 5:23 the sacred author draws heavily on Isaiah 52-66. His teaching on retribution is the fruit of meditation on these chapters in their Septuagint form, and he sets forth that teaching in a series of characters or types taken from Isaiah, presented in their Isaian sequence and embellished with additional details from elsewhere.
17 Let us see whether his words be true; let us find out what will happen to him. 18 For if the just one be the son of God, he will defend him and deliver him from the hand of his foes. 19 With revilement and torture let us put him to the test that we may have proof of his gentleness and try his patience. 20 Let us condemn him to a shameful death; for according to his own words, God will take care of him.”
2nd Reading - James 3:16-4:3
Three weeks ago, and again two weeks ago, we heard from the first section of the
Epistle of James where he taught that accepting what comes from God means doing what He says and not being a respecter of persons or status. These teachings point to the need for there to be no discrepancy between what one receives from God and the way one puts it into practice. Last week he heard from the second section where we learned the central idea of his epistle: a faith which does not translate into good works is a dead faith.
Today we hear from the third section where Saint James tells us to recognize the source of disagreement.
16 For where jealousy and selfish ambition exist, there is disorder and every foul practice.
These expressions also occur in the list of vices in 2 Corinthians 12:20: “For I fear that when I come I may find you not such as I wish, and that you may find me not as you wish; that there may be rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder.”
17 But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.
In terms that emphasize the contrast with earthly wisdom, Saint James gives a beautiful sketch of Christian wisdom which reminds one of the beatitudes (Matthew 5:3-10) and of Paul (Galatians 5:22-23).
18 And the fruit of righteousness is sown in peace for those who cultivate peace.
This verse is ambiguous. The fruit of righteousness could either mean a harvest that is just or a reward for just conduct. This harvest may be sown either “for” or “by” those who make peace. The connection with the previous verse is through the word “peace.” By emphasizing peace James sums up, by contrast, his condemnation of false wisdom and prepares the hearers for the consideration of hostilities in the community which follows. Although “wisdom” is not mentioned in the verse, the phrasing is similar to the association of wisdom, peace and justice in Proverbs 3:9,17-18.
4:1 Where do the wars and where do the conflicts among you come from?
Note the contrast with the last word of the previous verse: “peace.”
Is it not from your passions
Literally, “your pleasures” (see Titus 3:3)
that make war within your members? 2 You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war.
The generality of verse 4:1 is now specified with examples. The translation used for the New American Bible is a little weak. It is better to take “kill” as the logical consequence of “covet but do not possess” rather than pair “kill” with “envy”. The footnote in the Revised
Standard Version says “you kill and you covet.”
You do not possess because you do not ask.
This is a negative echo of the gospel appeals to prayer (Matthew 7:7-11; Mark 11:24; John 14:13-14; 1 John 3:22).
3 You ask but do not receive, because you ask wrongly, to spend it on your passions.
The proper approach to prayer is indicated in James 4:4, 7-10 (also 1 John 5:14; Matthew 6:33).
Gospel - Mark 9:30-37
The gospel reading for the 24th Sunday in Ordinary Time gave the first of three instructions which Jesus gave to His apostles: That if you are to be a follower of Jesus you must deny yourself, take up your cross and follow in his steps. Today we hear from the second of His three instructions. Remember, the apostles are receiving these instructions in the sense in which they know that Jesus is the Messiah.
30 They left from there and began a journey through Galilee, but he did not wish anyone to know about it.
Just like His first instruction, He is teaching His apostles privately prior to public revelation of His mission. The public ministry in Galilee is over.
31 He was teaching his disciples and telling them, “The Son of Man is to be handed over to men
Being “handed over (delivered)” will become increasingly prominent as His passion story proceeds (see 14:21, 41; 15:1, 10, 15). Although there may be some allusion to His betrayal by Judas, the more basic meaning concerns the divine plan of salvation in which Jesus death is pivotal.
and they will kill him,
In none of Mark’s passion predictions (8:31; 9:31; 10:33-34) is the precise mode of Jesus’ death made clear.
and three days after his death he will rise.” 32 But they did not understand the saying, and they were afraid to question him.
In light of the passion prediction we heard in the previous prediction, and the explanations surrounding it, you would think they could hardly fail to understand. The suggestion is that Mark is developing an increasingly negative portrait of the disciples.
33 They came to Capernaum and,
Capernaum is Jesus’ base of operations in Galilee.
once inside the house,
What house is not clear. Matthew 4:13 notes that Jesus established a residence in Capernaum and Mark 1:29 tells us that Peter had a home there where his mother-in-law was. Perhaps they were one and the same place.
he began to ask them, “What were you arguing about on the way?” 34 But they remained silent. They had been discussing among themselves on the way who was the greatest.
Matthew 18:1 adds “in the kingdom of heaven” but here the emphasis appears to be the present group of disciples.
35 Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”
A similar teaching is in Mark 10:43-44. The ideal of leadership as service will be exemplified by Jesus as the gospel story continues.
“Let vanity be unknown among you. Let simplicity and harmony and a guileless attitude weld the community together. Let each remind himself that he is not only subordinate to the brother at his side, but to all. If he knows this, he will truly be a disciple of Christ” [Saint Gregory of Nyssa (ca. A.D. 380), On The Christian Mode of Life].
36 Taking a child
The child is not so much a symbol of innocence or humility as someone without legal status and therefore helpless. The child can do nothing for the disciple; to receive the child is to do a good act for an insignificant person, without hope of earthly reward.
he placed it in their midst, and putting his arms around it he said to them, 37 “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the one who sent me.”
The idea behind the saying is that whoever receives someone’s emissary receives the man himself. So whoever receives a child receives Jesus, and whoever receives Jesus receives the Father who sent Jesus.
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 - Wisdom 2:12,17-20
The Book of Wisdom is unique in the Bible as being the product of a Greek frame of mind, for the author is believed to be a Hellenized Jew (a Greek who is a Jew) thoroughly familiar with Greek culture.
Against the background of Egyptian worship of animals and mockery of Jewish trust in God, the author devotes much of the first part (chapters 1 through 5) of the book to the ineffectiveness of such mockery when God has promised immortality to those who remain faithful.
Although the book itself claims that it was written by Solomon, this is an example of the use of a pseudonym; a device often used in the ancient world to highlight the importance of a literary work – here the author used the prestige of Solomon, the greatest of the wise men of Israel. The book was probably written at Alexandria around the last years of the reign of Ptolemy Dionysius (80-52 B.C.), very close to the Christian period but before the Roman conquest.
[The wicked say:] 12 Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, Reproaches us for transgressions of the law and charges us with violations of our training.
This draws on Isaiah 3:10 in the Septuagint (the Greek translation of the Jewish Scriptures). From 2:12 to 5:23 the sacred author draws heavily on Isaiah 52-66. His teaching on retribution is the fruit of meditation on these chapters in their Septuagint form, and he sets forth that teaching in a series of characters or types taken from Isaiah, presented in their Isaian sequence and embellished with additional details from elsewhere.
17 Let us see whether his words be true; let us find out what will happen to him. 18 For if the just one be the son of God, he will defend him and deliver him from the hand of his foes. 19 With revilement and torture let us put him to the test that we may have proof of his gentleness and try his patience. 20 Let us condemn him to a shameful death; for according to his own words, God will take care of him.”
2nd Reading - James 3:16-4:3
Three weeks ago, and again two weeks ago, we heard from the first section of the
Epistle of James where he taught that accepting what comes from God means doing what He says and not being a respecter of persons or status. These teachings point to the need for there to be no discrepancy between what one receives from God and the way one puts it into practice. Last week he heard from the second section where we learned the central idea of his epistle: a faith which does not translate into good works is a dead faith.
Today we hear from the third section where Saint James tells us to recognize the source of disagreement.
16 For where jealousy and selfish ambition exist, there is disorder and every foul practice.
These expressions also occur in the list of vices in 2 Corinthians 12:20: “For I fear that when I come I may find you not such as I wish, and that you may find me not as you wish; that there may be rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder.”
17 But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.
In terms that emphasize the contrast with earthly wisdom, Saint James gives a beautiful sketch of Christian wisdom which reminds one of the beatitudes (Matthew 5:3-10) and of Paul (Galatians 5:22-23).
18 And the fruit of righteousness is sown in peace for those who cultivate peace.
This verse is ambiguous. The fruit of righteousness could either mean a harvest that is just or a reward for just conduct. This harvest may be sown either “for” or “by” those who make peace. The connection with the previous verse is through the word “peace.” By emphasizing peace James sums up, by contrast, his condemnation of false wisdom and prepares the hearers for the consideration of hostilities in the community which follows. Although “wisdom” is not mentioned in the verse, the phrasing is similar to the association of wisdom, peace and justice in Proverbs 3:9,17-18.
4:1 Where do the wars and where do the conflicts among you come from?
Note the contrast with the last word of the previous verse: “peace.”
Is it not from your passions
Literally, “your pleasures” (see Titus 3:3)
that make war within your members? 2 You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war.
The generality of verse 4:1 is now specified with examples. The translation used for the New American Bible is a little weak. It is better to take “kill” as the logical consequence of “covet but do not possess” rather than pair “kill” with “envy”. The footnote in the Revised
Standard Version says “you kill and you covet.”
You do not possess because you do not ask.
This is a negative echo of the gospel appeals to prayer (Matthew 7:7-11; Mark 11:24; John 14:13-14; 1 John 3:22).
3 You ask but do not receive, because you ask wrongly, to spend it on your passions.
The proper approach to prayer is indicated in James 4:4, 7-10 (also 1 John 5:14; Matthew 6:33).
Gospel - Mark 9:30-37
The gospel reading for the 24th Sunday in Ordinary Time gave the first of three instructions which Jesus gave to His apostles: That if you are to be a follower of Jesus you must deny yourself, take up your cross and follow in his steps. Today we hear from the second of His three instructions. Remember, the apostles are receiving these instructions in the sense in which they know that Jesus is the Messiah.
30 They left from there and began a journey through Galilee, but he did not wish anyone to know about it.
Just like His first instruction, He is teaching His apostles privately prior to public revelation of His mission. The public ministry in Galilee is over.
31 He was teaching his disciples and telling them, “The Son of Man is to be handed over to men
Being “handed over (delivered)” will become increasingly prominent as His passion story proceeds (see 14:21, 41; 15:1, 10, 15). Although there may be some allusion to His betrayal by Judas, the more basic meaning concerns the divine plan of salvation in which Jesus death is pivotal.
and they will kill him,
In none of Mark’s passion predictions (8:31; 9:31; 10:33-34) is the precise mode of Jesus’ death made clear.
and three days after his death he will rise.” 32 But they did not understand the saying, and they were afraid to question him.
In light of the passion prediction we heard in the previous prediction, and the explanations surrounding it, you would think they could hardly fail to understand. The suggestion is that Mark is developing an increasingly negative portrait of the disciples.
33 They came to Capernaum and,
Capernaum is Jesus’ base of operations in Galilee.
once inside the house,
What house is not clear. Matthew 4:13 notes that Jesus established a residence in Capernaum and Mark 1:29 tells us that Peter had a home there where his mother-in-law was. Perhaps they were one and the same place.
he began to ask them, “What were you arguing about on the way?” 34 But they remained silent. They had been discussing among themselves on the way who was the greatest.
Matthew 18:1 adds “in the kingdom of heaven” but here the emphasis appears to be the present group of disciples.
35 Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”
A similar teaching is in Mark 10:43-44. The ideal of leadership as service will be exemplified by Jesus as the gospel story continues.
“Let vanity be unknown among you. Let simplicity and harmony and a guileless attitude weld the community together. Let each remind himself that he is not only subordinate to the brother at his side, but to all. If he knows this, he will truly be a disciple of Christ” [Saint Gregory of Nyssa (ca. A.D. 380), On The Christian Mode of Life].
36 Taking a child
The child is not so much a symbol of innocence or humility as someone without legal status and therefore helpless. The child can do nothing for the disciple; to receive the child is to do a good act for an insignificant person, without hope of earthly reward.
he placed it in their midst, and putting his arms around it he said to them, 37 “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the one who sent me.”
The idea behind the saying is that whoever receives someone’s emissary receives the man himself. So whoever receives a child receives Jesus, and whoever receives Jesus receives the Father who sent Jesus.
St. Charles Borromeo Catholic Church, Picayune,
MS http://www.scborromeo.org
TWENTY-FIFTH
SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 23, MARK 9:30-37
(Wisdom 2:12, 17-20; Psalm 54; James 3:16 -- 4:3)
SUNDAY, SEPTEMBER 23, MARK 9:30-37
(Wisdom 2:12, 17-20; Psalm 54; James 3:16 -- 4:3)
KEY VERSE: "Whoever receives one child such as this in my name, receives me" (v 37).
TO KNOW: This passage marks a turning point in Mark's gospel. Jesus had left Galilee where he was safe and took the first step towards Jerusalem and the Cross that awaited him there. For the second time, Jesus taught his followers about his coming passion and death, but they did not understand his words. When they arrived in Capernaum, Jesus asked his disciples what they had been arguing about on the way. They were embarrassed because they had been discussing what rank each would have in the kingdom. Jesus placed a small child in their midst and taught them an important lesson. Those who wished to be his disciples should not be concerned about ambition and prestige. God's kingdom would be attained through service to the poor and lowly. Anyone who served these little ones of simple faith were in reality serving Jesus and the Father who sent him.
TO LOVE: Do I strive to serve others or am I more interested in being self-serving?
TO SERVE: Lord Jesus, help me to recognize you in the weak and powerless people I meet.
Autumn (also known as Fall in North American
English) is one of the four temperate seasons. Autumn is the period between
summer and winter, usually in September (northern hemisphere) or March
(southern hemisphere). In the temperate zones, autumn is the season during
which most crops are harvested, and deciduous trees lose their leaves. It is
also the season in which the days rapidly get shorter and cooler (especially in
the northern latitudes), and of gradually increasing precipitation in some
parts of the world.
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).
Sunday 23
September 2018
Week I Psalter. 25th Sunday in Ordinary Time.
Wisdom 2:12, 17-20. Psalm 53(54):3-6, 8. James 3:16–4:3. Mark
9:30-37.
The Lord upholds my life—Psalm 53(54):3-6, 8.
‘The Lord upholds my life.’
The world in which we live is constantly enticing us to believe
that what we have – things, roles, status, standing and wealth – are the marks
of wholeness. Wholeness, however, can only be found in our interior self, that
place where the Spirit resides within us.
Our connection to God brings wholeness, and then, from a place
of wholeness we are able to reach out to others in love and peace. When the
Spirit emanates from our being, the great evangelisation takes place – because
God is seen in us.
Are we willing to seek and trust God from within, in order to be
God’s striking light within the world? If we are, we will find that when we
welcome others, they desire to come.
Saint Pio of Pietrelcina
Saint of the Day for September 23
(May 25, 1887 – September 23, 1968)
 |
| Saint Pio of Pietrecina | San Sebastian Cathedral of Tarlac, Philippines | photo by Ramon FVelasquez |
Saint Pio of Pietrelcina’s Story
In one of the largest such ceremonies in history, Pope John Paul
II canonized Padre Pio of Pietrelcina on June 16, 2002. It was the 45th
canonization ceremony in Pope John Paul’s pontificate. More than 300,000 people
braved blistering heat as they filled St. Peter’s Square and nearby streets.
They heard the Holy Father praise the new saint for his prayer and charity.
“This is the most concrete synthesis of Padre Pio’s teaching,” said the pope.
He also stressed Padre Pio’s witness to the power of suffering. If accepted
with love, the Holy Father stressed, such suffering can lead to “a privileged
path of sanctity.”
Many people have turned to the Italian Capuchin Franciscan to
intercede with God on their behalf; among them was the future Pope John Paul
II. In 1962, when he was still an archbishop in Poland, he wrote to Padre Pio
and asked him to pray for a Polish woman with throat cancer. Within two weeks,
she had been cured of her life-threatening disease.
Born Francesco Forgione, Padre Pio grew up in a family of
farmers in southern Italy. Twice his father worked in Jamaica, New York, to
provide the family income.
At the age of 15, Francesco joined the Capuchins and took the
name of Pio. He was ordained in 1910 and was drafted during World War I. After
he was discovered to have tuberculosis, he was discharged. In 1917, he was
assigned to the friary in San Giovanni Rotondo, 75 miles from the city of Bari
on the Adriatic.
On September 20, 1918, as he was making his thanksgiving after
Mass, Padre Pio had a vision of Jesus. When the vision ended, he had the
stigmata in his hands, feet, and side.
Life became more complicated after that. Medical doctors, Church
authorities, and curiosity seekers came to see Padre Pio. In 1924, and again in
1931, the authenticity of the stigmata was questioned; Padre Pio was not
permitted to celebrate Mass publicly or to hear confessions. He did not
complain of these decisions, which were soon reversed. However, he wrote no
letters after 1924. His only other writing, a pamphlet on the agony of Jesus,
was done before 1924.
Padre Pio rarely left the friary after he received the stigmata,
but busloads of people soon began coming to see him. Each morning after a 5
a.m. Mass in a crowded church, he heard confessions until noon. He took a
mid-morning break to bless the sick and all who came to see him. Every
afternoon he also heard confessions. In time his confessional ministry would
take 10 hours a day; penitents had to take a number so that the situation could
be handled. Many of them have said that Padre Pio knew details of their lives
that they had never mentioned.
Padre Pio saw Jesus in all the sick and suffering. At his
urging, a fine hospital was built on nearby Mount Gargano. The idea arose in
1940; a committee began to collect money. Ground was broken in 1946. Building
the hospital was a technical wonder because of the difficulty of getting water
there and of hauling up the building supplies. This “House for the Alleviation
of Suffering” has 350 beds.
A number of people have reported cures they believe were
received through the intercession of Padre Pio. Those who assisted at his
Masses came away edified; several curiosity seekers were deeply moved. Like
Saint Francis, Padre Pio sometimes had his habit torn or cut by souvenir
hunters.
One of Padre Pio’s sufferings was that unscrupulous people
several times circulated prophecies that they claimed originated from him. He
never made prophecies about world events and never gave an opinion on matters
that he felt belonged to Church authorities to decide. He died on September 23,
1968, and was beatified in 1999.
Reflection
Referring to that day’s Gospel (Matthew 11:25-30) at Padre Pio’s
canonization Mass in 2002, Saint John Paul II said: “The Gospel image of ‘yoke’
evokes the many trials that the humble Capuchin of San Giovanni Rotondo
endured. Today we contemplate in him how sweet is the ‘yoke’ of Christ and
indeed how light the burdens are whenever someone carries these with faithful
love. The life and mission of Padre Pio testify that difficulties and sorrows,
if accepted with love, transform themselves into a privileged journey of
holiness, which opens the person toward a greater good, known only to the
Lord.”
LECTIO: 25TH SUNDAY OF
ORDINARY TIME (B)
Lectio Divina:
Sunday, September 23, 2018
The greatest in the Kingdom
Mark 9:30-41
Mark 9:30-41
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.
Create in us silence so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples from Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.
2. READING
a) A key to the reading:
The text of the Gospel for the liturgy of this Sunday presents us with the second foretelling of the Passion, Death and Resurrection of Jesus. As in the first foretelling (Mk 8:31-33), the disciples are scared and overcome by fear. They do not understand anything about the cross, because they are not capable of understanding nor of accepting a Messiah who becomes the servant of His brethren. They still dream of a glorious messiah (Mt 16:21-22). There is a great discrepancy among the disciples. While Jesus proclaims His Passion and Death, they discuss who will be the greatest among them (Mk 9:34). Jesus wishes to serve, but they only think of ruling! Ambition makes them want to take a place next to Jesus. What is it that stands out in my life: competitiveness and the desire to rule or the desire to serve and encourage others?
Jesus’ reaction to the demands of the disciples helps us understand a little concerning the fraternal pedagogy used by him to form His disciples. It shows us how He helped them to overcome “the leaven of the Pharisees and of Herod” (Mk 8:15). Such leaven has deep roots. It springs up again and again! But Jesus does not give up! He constantly fights against and criticizes the wrong kind of “leaven”. Today, too, we have a leaven of the ideologies: liberalism, commerce, consumerism, novels, games, all deeply influencing our way of thinking and acting. Like the disciples of Jesus, we too are not always capable of keeping up a critical attitude towards the invasion of this leaven. Jesus’ attitude of formator continues to help us.
The text of the Gospel for the liturgy of this Sunday presents us with the second foretelling of the Passion, Death and Resurrection of Jesus. As in the first foretelling (Mk 8:31-33), the disciples are scared and overcome by fear. They do not understand anything about the cross, because they are not capable of understanding nor of accepting a Messiah who becomes the servant of His brethren. They still dream of a glorious messiah (Mt 16:21-22). There is a great discrepancy among the disciples. While Jesus proclaims His Passion and Death, they discuss who will be the greatest among them (Mk 9:34). Jesus wishes to serve, but they only think of ruling! Ambition makes them want to take a place next to Jesus. What is it that stands out in my life: competitiveness and the desire to rule or the desire to serve and encourage others?
Jesus’ reaction to the demands of the disciples helps us understand a little concerning the fraternal pedagogy used by him to form His disciples. It shows us how He helped them to overcome “the leaven of the Pharisees and of Herod” (Mk 8:15). Such leaven has deep roots. It springs up again and again! But Jesus does not give up! He constantly fights against and criticizes the wrong kind of “leaven”. Today, too, we have a leaven of the ideologies: liberalism, commerce, consumerism, novels, games, all deeply influencing our way of thinking and acting. Like the disciples of Jesus, we too are not always capable of keeping up a critical attitude towards the invasion of this leaven. Jesus’ attitude of formator continues to help us.
b) A division of the text to help us in
our reading:
Mark 9:30-32: the proclamation of the Passion
Mark 9:33-37: a discussion on who is the greatest
Mark 9:38-40: the use of the name of Jesus
Mark 9:41: the reward for a cup of water
Mark 9:30-32: the proclamation of the Passion
Mark 9:33-37: a discussion on who is the greatest
Mark 9:38-40: the use of the name of Jesus
Mark 9:41: the reward for a cup of water
c) The text:
Jesus and his disciples left from there
and began a journey through Galilee, but he did not wish anyone to know about
it. He was teaching his disciples and telling them, “The Son of Man is to be
handed over to men and they will kill him, and three days after his death the
Son of Man will rise.” But they did not understand the saying, and they were
afraid to question him. They came to Capernaum and, once inside the house,
he began to ask them, “What were you arguing about on the way?” But they
remained silent. They had been discussing among themselves on the way who was
the greatest. Then he sat down, called the Twelve, and said to them, “If anyone
wishes to be first, he shall be the last of all and the servant of all.” Taking
a child, he placed it in their midst, and putting his arms around it, he said
to them, “Whoever receives one child such as this in my name, receives me; and
whoever receives me, receives not me but the One who sent me.”
3. A MOMENT OF PRAYERFUL
SILENCE
so that the Word of God may penetrate
and enlighten our life.
4. SOME QUESTIONS
to help us in our personal reflection.
a) Which words pleased you most or drew
your attention?
b) What attitude did the disciples take in each of the passages: vv 30-32; vv 33-37; vv 38-40? Is it the same attitude in the three passages?
c) What is Jesus’ teaching in each episode?
d) What does the phrase “Anyone who is not against us is for us” mean for us today?
b) What attitude did the disciples take in each of the passages: vv 30-32; vv 33-37; vv 38-40? Is it the same attitude in the three passages?
c) What is Jesus’ teaching in each episode?
d) What does the phrase “Anyone who is not against us is for us” mean for us today?
5. A KEY TO THE READING
for those who wish to go deeper into the
text.
a) Comment
Mark 9:30-32: The proclamation
of the Cross.
Jesus was going across Galilee, but He did not want the people to know this, because He was concerned with the formation of His disciples. He talks to them about “The Son of Man” who must be handed over. Jesus draws His teaching from the prophecies. In the formation of His disciples He uses the bible. The disciples listen, but they do not understand. Yet they do not ask for explanations. Perhaps they are afraid to show their ignorance!
Jesus was going across Galilee, but He did not want the people to know this, because He was concerned with the formation of His disciples. He talks to them about “The Son of Man” who must be handed over. Jesus draws His teaching from the prophecies. In the formation of His disciples He uses the bible. The disciples listen, but they do not understand. Yet they do not ask for explanations. Perhaps they are afraid to show their ignorance!
Mark 9:33-34: A competitive
mentality.
When they return home, Jesus asks: What were you arguing about on the road?They do not reply. It is the silence of those who feel guilty, because they had been arguing which of them was the greatest. The “leaven” of competitiveness and prestige, which characterized the society of the Roman Empire, had infiltrated among the small community still in its beginnings! Here we see the contrast! While Jesus is thinking of being the Messiah-Servant, they were thinking about which of them was the greatest. Jesus tries to descend while they try to ascend!
When they return home, Jesus asks: What were you arguing about on the road?They do not reply. It is the silence of those who feel guilty, because they had been arguing which of them was the greatest. The “leaven” of competitiveness and prestige, which characterized the society of the Roman Empire, had infiltrated among the small community still in its beginnings! Here we see the contrast! While Jesus is thinking of being the Messiah-Servant, they were thinking about which of them was the greatest. Jesus tries to descend while they try to ascend!
Mark 9:35-37: To serve and not
to rule.
Jesus’ reply is a resume of the witness He has given from the very beginning: If anyone wants to be first, he must make himself last of all and servant of all! And the last gains nothing. He is a useless servant (cf. Lk 17:10). The use of power is not to ascend or rule, but to descend and serve. This is the point that Jesus stresses most and on which He bases His witness (cf. Mk 10:45; Mt 20:28; Jn 13:1-16).
Jesus takes a little child. Someone who only thinks of ascending and ruling has no time for the little ones, for children. But Jesus turns everything upside down! He says: Anyone who welcomes one of these little children in My name welcomes Me; and anyone who welcomes Me welcomes not Me but the one who sent Me! He identifies Himself with the children. Anyone who welcomes the little ones in the name of Jesus welcomes God Himself!
Jesus’ reply is a resume of the witness He has given from the very beginning: If anyone wants to be first, he must make himself last of all and servant of all! And the last gains nothing. He is a useless servant (cf. Lk 17:10). The use of power is not to ascend or rule, but to descend and serve. This is the point that Jesus stresses most and on which He bases His witness (cf. Mk 10:45; Mt 20:28; Jn 13:1-16).
Jesus takes a little child. Someone who only thinks of ascending and ruling has no time for the little ones, for children. But Jesus turns everything upside down! He says: Anyone who welcomes one of these little children in My name welcomes Me; and anyone who welcomes Me welcomes not Me but the one who sent Me! He identifies Himself with the children. Anyone who welcomes the little ones in the name of Jesus welcomes God Himself!
Mark 9:38-40: A restricted
mentality.
Someone who did not belong to the community was using the name of Jesus to cast out devils. John, the disciple, sees him and stops him: Because he was not one of us we tried to stop him. John stops a good action in the name of the community. He thought he owned Jesus and wanted to stop others from using Jesus’ name to do good. This was the restricted and old mentality of the “Elect”, “the separate people!” Jesus replies: You must not stop him! Anyone who is not against us is for us! (Mk 9:40). What is important for Jesus is not whether the person is or is not part of the community, but whether the person does or does not do the good deeds that the community should be doing.
Someone who did not belong to the community was using the name of Jesus to cast out devils. John, the disciple, sees him and stops him: Because he was not one of us we tried to stop him. John stops a good action in the name of the community. He thought he owned Jesus and wanted to stop others from using Jesus’ name to do good. This was the restricted and old mentality of the “Elect”, “the separate people!” Jesus replies: You must not stop him! Anyone who is not against us is for us! (Mk 9:40). What is important for Jesus is not whether the person is or is not part of the community, but whether the person does or does not do the good deeds that the community should be doing.
Mark 9:41: A cup of water
deserves a reward.
Here we have an inserted phrase used by Jesus: If anyone gives you a cup of water to drink just because you belong to Christ, then I tell you solemnly, he will most certainly not lose his reward. Let us consider two thoughts: 1) If anyone gives you a cup of water: Jesus is on the way to Jerusalem to give His life. The gesture of a grand gift! But He does not despise small gestures of gifts in daily life: a cup of water, a welcome, a word, so many other gestures. Even the smallest gesture is appreciated. 2) Just because you belong to Christ: Jesus identifies Himself with us who wish to belong to Him. This means that for Him we are of great worth.
Here we have an inserted phrase used by Jesus: If anyone gives you a cup of water to drink just because you belong to Christ, then I tell you solemnly, he will most certainly not lose his reward. Let us consider two thoughts: 1) If anyone gives you a cup of water: Jesus is on the way to Jerusalem to give His life. The gesture of a grand gift! But He does not despise small gestures of gifts in daily life: a cup of water, a welcome, a word, so many other gestures. Even the smallest gesture is appreciated. 2) Just because you belong to Christ: Jesus identifies Himself with us who wish to belong to Him. This means that for Him we are of great worth.
b) Further explanations in order to
better understand the text
• Jesus, the “Son of Man”
This is Jesus’ favorite name. It appears
quite frequently in the Gospel of Mark (Mk 2:10-28; 8:31-38; 9:9-12.31;
10:33-45; 13:26; 14:21.41.62). This title comes from the Old Testament. In the
book of Ezekiel, he presents the human condition of the prophet (Ez 3:1.10.17;
4:1 etc.). In the book of Daniel, the same title appears in an apocalyptic
vision (Dn 7:1-28), where Daniel describes the empires of the Babylonians, the
Medes, the Persians and the Greeks. In the prophet’s vision, these four empires
appear as “monstrous animals” (cf. Dn 7:3-8). They are beastly empires, brutal,
inhuman, that persecute and kill (Dn 7:21-25). In the prophet’s vision, after
two inhuman reigns the Kingdom of God appears in the form not of an animal but that
of a human figure, the Son of Man. It is a kingdom with the
appearance of people, a human kingdom, that promotes life and that humanizes
(Dn 7:13-14).
In Daniel’s prophecy, the figure of the Son of Man represents, not an individual, but as he says, the “people of the Saints of the Most High” (Dn 7:27; cf Dn 7:18). It is the people of God that will not allow itself to be cheated or manipulated by the dominant ideology of the beastly empires. The mission of the Son of Man, that is, of the people of God, consists in realizing the Kingdom of God as a human kingdom. A kingdom that does not destroy life, but rather builds it up! It humanizes people.
When Jesus presents Himself to His disciples as the Son of Man, He assumes as His the mission that is the mission of the whole People of God. It is as though He were saying to them and to us: “Come with Me! This mission is not only Mine, but of all of us! Together, let us accomplish the mission that God has entrusted to us: to build the human and humanizing Kingdom of His dream! Let us do what He did and lived throughout His life, above all, in the last three years of His life. Pope Leo the Great used to say: “Jesus was so human, so human, as only God can be!” The more human it is, the more divine it becomes. The more we are “son of man” so much more will we be “son of God”. Everything that makes people less human draws people away from God, even in religious life, even in Carmelite life! This is what Jesus condemned and He placed the good of the human person above the law and the Sabbath (Mk 2:27).
In Daniel’s prophecy, the figure of the Son of Man represents, not an individual, but as he says, the “people of the Saints of the Most High” (Dn 7:27; cf Dn 7:18). It is the people of God that will not allow itself to be cheated or manipulated by the dominant ideology of the beastly empires. The mission of the Son of Man, that is, of the people of God, consists in realizing the Kingdom of God as a human kingdom. A kingdom that does not destroy life, but rather builds it up! It humanizes people.
When Jesus presents Himself to His disciples as the Son of Man, He assumes as His the mission that is the mission of the whole People of God. It is as though He were saying to them and to us: “Come with Me! This mission is not only Mine, but of all of us! Together, let us accomplish the mission that God has entrusted to us: to build the human and humanizing Kingdom of His dream! Let us do what He did and lived throughout His life, above all, in the last three years of His life. Pope Leo the Great used to say: “Jesus was so human, so human, as only God can be!” The more human it is, the more divine it becomes. The more we are “son of man” so much more will we be “son of God”. Everything that makes people less human draws people away from God, even in religious life, even in Carmelite life! This is what Jesus condemned and He placed the good of the human person above the law and the Sabbath (Mk 2:27).
• Jesus, the Formator
“To follow” was a term that was part of
the system of education at that time. It was used to indicate the relationship
between disciple and master. The relationship between disciple and master is
different from that of teacher and student. Students follow the lessons of the
teacher on some particular subject. Disciples “follow” the master and live with
Him all the time.
It is during this period of “living together” for three years that the disciples will receive their formation. A formation in the “following of Jesus” was not just the passing on of some decorative truths, but the communication of a new experience of God and of the life that shone from Jesus for the disciples. The very community that grew around Jesus was the expression of this new experience. This formation led people to see things differently, to different attitudes. It created in them a new awareness concerning the mission and respect for self. It made them take the side of the excluded. It produced a “conversion”, the consequence of having accepted the Good News (Mk 1:15).
Jesus is the axle, the center, the model, the point of reference of the community. He shows the road to follow, He is “the way, the truth and the life” (Jn 14:6). His attitude is proof and an exposition of the Kingdom: He makes the love of the Father transparent and incarnates and reveals it (Mk 6:31; Mt 10:30; Lk 15:11-32). Jesus is a “meaningful person” for them, who will leave on them a permanent mark. Many small gestures mirror this witness of life that Jesus gave by His presence in the life of the disciples. It was His way of giving human form to the experience He had of the Father. In this way of being and sharing, of relating to people, of leading the people and of listening to those who came to Him, Jesus is seen:
* as the person of peace, who inspires and reconciles: “Peace be with you!” (Jn. 20:19; Mt 10:26-33; Mt 18:22; Jn 20:23; Mt 16:19; Mt 18:18);
* as a free person and one who liberates, who awakens freedom and liberation: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27; 2:18-23);
* as a person of prayer, whom we see praying at all important moments of His life and who inspires others to prayer: “Lord, teach us to pray!” (Lk 11:1-4; Lk 4:1-13; 6:12-13; Jn 11:41-42; Mt 11:25; Jn 17:1-26; Lk 23:46; Mk 15:34);
* as a loving person who arouses reactions full of love (Lk 7:37-38; 8:2-3; Jn 21:15-17; Mk 14:3-9; Jn 13:1);
*as a welcoming person who is always present in the lives of the disciples and who welcomes them when they come back from the mission (Lk 10:7);
* as a realistic and observing person who arouses the attention of the disciples in matters of life by teaching them in Parables (Lk 8:4-8);
* as a caring person always paying attention to the disciples (Jn 21:9), who looks after their rest and who wishes to stay with them so that the may rest (Mk 6:31);
* as someone preoccupied with the situation even to forgetting that His tiredness and His rest when He sees people who are looking for Him (Mt 9:36-38);
* as a friend who shares everything, even the secrets of His Father (Jn 15:15);
* as an understanding person who accepts the disciples just as they are, even when they flee from Him, in spite of their denial and their betrayal of Him, without ever breaking with them (Mk 14:27-28; Jn 6:67);
* as a committed person who defends His friends when they are criticized by their adversaries (Mk 2:18-19; 7:5-13);
* as a wise person who knows the fragility of human beings, knows what happens in the heart of a person, and thus insists on vigilance and teaches them to pray (Lk 11:1-13; Mt 6:5-15).
In a word, Jesus shows Himself to be a human person, very human, so human as only God can know to be human! Son of Man.
It is during this period of “living together” for three years that the disciples will receive their formation. A formation in the “following of Jesus” was not just the passing on of some decorative truths, but the communication of a new experience of God and of the life that shone from Jesus for the disciples. The very community that grew around Jesus was the expression of this new experience. This formation led people to see things differently, to different attitudes. It created in them a new awareness concerning the mission and respect for self. It made them take the side of the excluded. It produced a “conversion”, the consequence of having accepted the Good News (Mk 1:15).
Jesus is the axle, the center, the model, the point of reference of the community. He shows the road to follow, He is “the way, the truth and the life” (Jn 14:6). His attitude is proof and an exposition of the Kingdom: He makes the love of the Father transparent and incarnates and reveals it (Mk 6:31; Mt 10:30; Lk 15:11-32). Jesus is a “meaningful person” for them, who will leave on them a permanent mark. Many small gestures mirror this witness of life that Jesus gave by His presence in the life of the disciples. It was His way of giving human form to the experience He had of the Father. In this way of being and sharing, of relating to people, of leading the people and of listening to those who came to Him, Jesus is seen:
* as the person of peace, who inspires and reconciles: “Peace be with you!” (Jn. 20:19; Mt 10:26-33; Mt 18:22; Jn 20:23; Mt 16:19; Mt 18:18);
* as a free person and one who liberates, who awakens freedom and liberation: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27; 2:18-23);
* as a person of prayer, whom we see praying at all important moments of His life and who inspires others to prayer: “Lord, teach us to pray!” (Lk 11:1-4; Lk 4:1-13; 6:12-13; Jn 11:41-42; Mt 11:25; Jn 17:1-26; Lk 23:46; Mk 15:34);
* as a loving person who arouses reactions full of love (Lk 7:37-38; 8:2-3; Jn 21:15-17; Mk 14:3-9; Jn 13:1);
*as a welcoming person who is always present in the lives of the disciples and who welcomes them when they come back from the mission (Lk 10:7);
* as a realistic and observing person who arouses the attention of the disciples in matters of life by teaching them in Parables (Lk 8:4-8);
* as a caring person always paying attention to the disciples (Jn 21:9), who looks after their rest and who wishes to stay with them so that the may rest (Mk 6:31);
* as someone preoccupied with the situation even to forgetting that His tiredness and His rest when He sees people who are looking for Him (Mt 9:36-38);
* as a friend who shares everything, even the secrets of His Father (Jn 15:15);
* as an understanding person who accepts the disciples just as they are, even when they flee from Him, in spite of their denial and their betrayal of Him, without ever breaking with them (Mk 14:27-28; Jn 6:67);
* as a committed person who defends His friends when they are criticized by their adversaries (Mk 2:18-19; 7:5-13);
* as a wise person who knows the fragility of human beings, knows what happens in the heart of a person, and thus insists on vigilance and teaches them to pray (Lk 11:1-13; Mt 6:5-15).
In a word, Jesus shows Himself to be a human person, very human, so human as only God can know to be human! Son of Man.
6. PSALM 30 (29)
Thanksgiving after some mortal danger
I will extol Thee, O Lord,
for thou hast drawn me up,
and hast not let my foes rejoice over me.
O Lord my God, I cried to Thee for help,
and Thou hast healed me.
O Lord, Thou hast brought up my soul from Sheol,
restored me to life from among those gone down to the Pit.
for thou hast drawn me up,
and hast not let my foes rejoice over me.
O Lord my God, I cried to Thee for help,
and Thou hast healed me.
O Lord, Thou hast brought up my soul from Sheol,
restored me to life from among those gone down to the Pit.
Sing praises to the Lord, O You His
saints,
and give thanks to His holy name.
For His anger is but for a moment,
and His favor is for a lifetime.
Weeping may tarry for the night,
but joy comes with the morning.
and give thanks to His holy name.
For His anger is but for a moment,
and His favor is for a lifetime.
Weeping may tarry for the night,
but joy comes with the morning.
As for me, I said in my
prosperity,
"I shall never be moved."
By thy favor, O Lord, Thou hadst established me as a strong mountain; Thou didst hide thy face, I was dismayed.
"I shall never be moved."
By thy favor, O Lord, Thou hadst established me as a strong mountain; Thou didst hide thy face, I was dismayed.
To Thee, O Lord,
I cried; and to the Lord I made supplication:
"What profit is there in my death,
if I go down to the pit?
Will the dust praise Thee?
Will it tell of Thy faithfulness?
Hear, O Lord, and be gracious to me!
O Lord, be Thou my helper!"
I cried; and to the Lord I made supplication:
"What profit is there in my death,
if I go down to the pit?
Will the dust praise Thee?
Will it tell of Thy faithfulness?
Hear, O Lord, and be gracious to me!
O Lord, be Thou my helper!"
Thou hast turned for me my mourning into
dancing;
Thou hast loosed my sackcloth and girded me with gladness,
that my soul may praise Thee and not be silent.
O Lord my God, I will give thanks to Thee for ever.
Thou hast loosed my sackcloth and girded me with gladness,
that my soul may praise Thee and not be silent.
O Lord my God, I will give thanks to Thee for ever.
7. FINAL PRAYER
Lord Jesus, we thank You for the word
that has enabled us to understand better the will of the Father. May Your Spirit
enlighten our actions and grant us the strength to practice that which Your
Word has revealed to us. May we, like Mary, Your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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