Tuesday of the Nineteenth Week in
Ordinary Time
Lectionary: 414
Lectionary: 414
When Moses had finished speaking to all Israel, he said to them,
"I am now one hundred and twenty years old
and am no longer able to move about freely;
besides, the LORD has told me that I shall not cross this Jordan.
It is the LORD, your God, who will cross before you;
he will destroy these nations before you,
that you may supplant them.
It is Joshua who will cross before you, as the LORD promised.
The LORD will deal with them just as he dealt with Sihon and Og,
the kings of the Amorites whom he destroyed,
and with their country.
When, therefore, the LORD delivers them up to you,
you must deal with them exactly as I have ordered you.
Be brave and steadfast; have no fear or dread of them,
for it is the LORD, your God, who marches with you;
he will never fail you or forsake you."
Then Moses summoned Joshua and in the presence of all Israel
said to him, "Be brave and steadfast,
for you must bring this people into the land
which the LORD swore to their fathers he would give them;
you must put them in possession of their heritage.
It is the LORD who marches before you;
he will be with you and will never fail you or forsake you.
So do not fear or be dismayed."
"I am now one hundred and twenty years old
and am no longer able to move about freely;
besides, the LORD has told me that I shall not cross this Jordan.
It is the LORD, your God, who will cross before you;
he will destroy these nations before you,
that you may supplant them.
It is Joshua who will cross before you, as the LORD promised.
The LORD will deal with them just as he dealt with Sihon and Og,
the kings of the Amorites whom he destroyed,
and with their country.
When, therefore, the LORD delivers them up to you,
you must deal with them exactly as I have ordered you.
Be brave and steadfast; have no fear or dread of them,
for it is the LORD, your God, who marches with you;
he will never fail you or forsake you."
Then Moses summoned Joshua and in the presence of all Israel
said to him, "Be brave and steadfast,
for you must bring this people into the land
which the LORD swore to their fathers he would give them;
you must put them in possession of their heritage.
It is the LORD who marches before you;
he will be with you and will never fail you or forsake you.
So do not fear or be dismayed."
Responsorial
PsalmDEUTERONOMY 32:3-4AB, 7,
8, 9 AND 12
R.(9a) The
portion of the Lord is his people.
For I will sing the LORD's renown.
Oh, proclaim the greatness of our God!
The Rock–how faultless are his deeds,
how right all his ways!
R. The portion of the Lord is his people.
Think back on the days of old,
reflect on the years of age upon age.
Ask your father and he will inform you,
ask your elders and they will tell you.
R. The portion of the Lord is his people.
When the Most High assigned the nations their heritage,
when he parceled out the descendants of Adam,
He set up the boundaries of the peoples
after the number of the sons of Israel.
R. The portion of the Lord is his people.
While the LORD's own portion was Jacob,
his hereditary share was Israel.
The LORD alone was their leader,
no strange god was with him.
R. The portion of the Lord is his people.
For I will sing the LORD's renown.
Oh, proclaim the greatness of our God!
The Rock–how faultless are his deeds,
how right all his ways!
R. The portion of the Lord is his people.
Think back on the days of old,
reflect on the years of age upon age.
Ask your father and he will inform you,
ask your elders and they will tell you.
R. The portion of the Lord is his people.
When the Most High assigned the nations their heritage,
when he parceled out the descendants of Adam,
He set up the boundaries of the peoples
after the number of the sons of Israel.
R. The portion of the Lord is his people.
While the LORD's own portion was Jacob,
his hereditary share was Israel.
The LORD alone was their leader,
no strange god was with him.
R. The portion of the Lord is his people.
AlleluiaMT 11:29AB
R. Alleluia,
alleluia.
Take my yoke upon you and learn from me,
for I am meek and humble of heart.
R. Alleluia, alleluia.
Take my yoke upon you and learn from me,
for I am meek and humble of heart.
R. Alleluia, alleluia.
GospelMT 18:1-5, 10, 12-14
The disciples approached Jesus and said,
"Who is the greatest in the Kingdom of heaven?"
He called a child over, placed it in their midst, and said,
"Amen, I say to you, unless you turn and become like children,
you will not enter the Kingdom of heaven.
Whoever becomes humble like this child
is the greatest in the Kingdom of heaven.
And whoever receives one child such as this in my name receives me.
"See that you do not despise one of these little ones,
for I say to you that their angels in heaven
always look upon the face of my heavenly Father.
What is your opinion?
If a man has a hundred sheep and one of them goes astray,
will he not leave the ninety-nine in the hills
and go in search of the stray?
And if he finds it, amen, I say to you, he rejoices more over it
than over the ninety-nine that did not stray.
In just the same way, it is not the will of your heavenly Father
that one of these little ones be lost."
"Who is the greatest in the Kingdom of heaven?"
He called a child over, placed it in their midst, and said,
"Amen, I say to you, unless you turn and become like children,
you will not enter the Kingdom of heaven.
Whoever becomes humble like this child
is the greatest in the Kingdom of heaven.
And whoever receives one child such as this in my name receives me.
"See that you do not despise one of these little ones,
for I say to you that their angels in heaven
always look upon the face of my heavenly Father.
What is your opinion?
If a man has a hundred sheep and one of them goes astray,
will he not leave the ninety-nine in the hills
and go in search of the stray?
And if he finds it, amen, I say to you, he rejoices more over it
than over the ninety-nine that did not stray.
In just the same way, it is not the will of your heavenly Father
that one of these little ones be lost."
For the readings of the Optional Memorial of Saints Pontian and Hippolytus,
please go here.
Meditation:
"Who is the greatest in the kingdom of heaven"
Are
you surprised to see the disciples discussing with Jesus who is the greatest?
Don't we do the same thing? 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).
Whose
glory do you seek?
Jesus made a dramatic gesture by placing a child next to himself 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. 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 at his right side. It is customary, even today, to seat the guest of honor at the right side of the host.
Jesus made a dramatic gesture by placing a child next to himself 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. 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 at his right side. It is customary, even today, to seat the guest of honor at the right side of the host.
The
lowly of heart empty themselves of pride
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 and child before God. The simple of heart know that they belong to God - he is their father, teacher, and provider - the one who shows them the way of peace, joy, and life everlasting. They are content to recognize their total dependence on God who is the source of all goodness and every good gift.
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 and child before God. The simple of heart know that they belong to God - he is their father, teacher, and provider - the one who shows them the way of peace, joy, and life everlasting. They are content to recognize their total dependence on God who is the source of all goodness and every good gift.
Jesus
restores us to the people he has made holy
What does Jesus' story about a lost sheep tell us about God and his kingdom? Shepherds normally counted their sheep at the end of the day to make sure all were accounted for. Since sheep by their very nature are very social, an isolated sheep can quickly become bewildered and even neurotic. The shepherd's grief and anxiety is turned to joy when he finds the lost sheep and restores it to the fold. What was new in Jesus' teaching was the insistence that sinners must be sought out and not merely mourned for. God does not rejoice in the loss of anyone, but desires that all be saved and restored to fellowship with him. That is why the whole community of heaven rejoices when one sinner is found and restored to fellowship with God (Luke 15:7). Seekers of the lost are much needed today. Do you pray and seek after those you know who have lost their way to God?
What does Jesus' story about a lost sheep tell us about God and his kingdom? Shepherds normally counted their sheep at the end of the day to make sure all were accounted for. Since sheep by their very nature are very social, an isolated sheep can quickly become bewildered and even neurotic. The shepherd's grief and anxiety is turned to joy when he finds the lost sheep and restores it to the fold. What was new in Jesus' teaching was the insistence that sinners must be sought out and not merely mourned for. God does not rejoice in the loss of anyone, but desires that all be saved and restored to fellowship with him. That is why the whole community of heaven rejoices when one sinner is found and restored to fellowship with God (Luke 15:7). Seekers of the lost are much needed today. Do you pray and seek after those you know who have lost their way to God?
"Lord
Jesus, teach me your way of humility and simplicity of heart that I may find
perfect joy in you. May your light shine through me that others may see your
truth and love and find hope and peace in you."
Daily
Quote from the early church fathers: What it means to become a child a God,
by Epiphanius the Latin (late 5th century)
"Here
the Lord not only repressed the apostles' thoughts but also checked the
ambition of believers throughout the whole world, so that he might be great who
wanted to be least. For with this purpose Jesus used the example of the child,
that what he had been through his nature, we through our holy living might
become - innocent, like children innocent of every sin. For a child does not
know how to hold resentment or to grow angry. He does not know how to repay
evil for evil. He does not think base thoughts. He does not commit adultery or
arson or murder. He is utterly ignorant of theft or brawling or all the things
that will draw him to sin. He does not know how to disparage, how to blaspheme,
how to hurt, how to lie. He believes what he hears. What he is ordered he does
not analyze. He loves his parents with full affection. Therefore what children
are in their simplicity, let us become through a holy way of life, as children
innocent of sin. And quite rightly, one who has become a child innocent of sin
in this way is greater in the kingdom of heaven. And whoever receives such a
person will receive Christ." (excerpt from INTERPRETATION
OF THE GOSPELS 27)
TUESDAY, AUGUST 13, MATTHEW 18:1-5, 10, 12-14
Weekday
(Deuteronomy 31:1-8; Psalm: Deuteronomy 32)
Weekday
(Deuteronomy 31:1-8; Psalm: Deuteronomy 32)
KEY VERSE: "Whoever humbles himself like this child is the greatest in the kingdom of heaven" (v. 4).
TO KNOW: When one of Jesus' disciples asked him who was the greatest in God's reign, he answered with a living parable. He placed a small child in their midst to demonstrate that membership in God's kingdom was not measured by social status or power. The child represented those who trusted God for their needs in the way children depend upon their parents. Jesus' admonished his followers not to despise the insignificant members of the community as being unimportant. The angels in heaven intercede on behalf of God's little ones who are like lost sheep with no means to protect themselves. Jesus cautioned his disciples to be good shepherds who would watch over their flocks and guard them from every evil.
TO LOVE: Do I stand up for the rights of helpless children?
TO SERVE: Lord Jesus, help me to come to you with childlike confidence.
Optional of Saints Pontian, pope and martyr, and Hippolytus,
priest and martyr
Pontian was ordained bishop of Rome in 231 but four years later he was banished from his diocese to the island of Sardinia by Emperor Maximinus. While exiled, he resigned his office so a new pope could be elected. In the year 235, the priest Hippolytus was also banished to Sardinia with Pontian. On the island, they were treated harshly working in the mines and they died later that year. During his lifetime, Hippolytus was an advocate for orthodoxy, and had disagreements with several popes. The writings of Hippolytus are one of the most important sources for information on liturgy and the structure of the Church in the second and third centuries. After their deaths, the bodies of Pontian and Hippolytus were taken back to Rome and buried along the Via Tiburtina.
Tuesday 13 August 2019
Deuteronomy 31:1-8. Deuteronomy 32:3-4, 7-9. Matthew 18:1-5, 10,
12-14.
The portion of the Lord is his people – Deuteronomy 32:3-4, 7-9.
‘The Lord will be with you …’
There comes a time of rest when we leave to others, as Moses
did, the task of leadership which God gave us, whether it was at home, or in
our work in the world or in the church. Then we thank God for the past – for
his call, his mercy in our frailty, the blessed moments when he has acted
directly on us in the sacraments, or through circumstances, on our pilgrimage.
Then, too, we regret the moments of wasted time, our failures to
lead in love, to build up love. But all that is forgiven, and we remember:
‘Unless you become like little children …’ May Jesus’ words today shock me into
a new way of relating, losing my cynicism, and preparing the way for a
transformation whereby I continually attend to his presence in my life. Give me
courage, Lord; grant me patience.
Saints Pontian and Hippolytus
Saint of the Day for August 13
(d. 235)
Saints Pontian and Hippolytus’ Story
Two men died for the faith after harsh treatment and exhaustion
in the mines of Sardinia. One had been pope for five years, the other an
antipope for 18. They died reconciled.
Pontian. Pontian was a Roman who served as pope
from 230 to 235. During his reign he held a synod in Alexandria which confirmed
the excommunication of the great theologian Origen. Pontian was banished to
exile by the Roman emperor in 235, and resigned so that a successor could be
elected in Rome. He was sent to the “unhealthy” island of Sardinia, where he
died that same year of harsh treatment. With him was Hippolytus with whom he
was reconciled. The bodies of both were brought back to Rome and buried as
martyrs with solemn rites.
Hippolytus. As a priest in Rome, Hippolytus—the name
means “a horse turned loose”—was at first “holier than the Church.” He censured
the pope for not coming down hard enough on a certain heresy—calling him a tool
in the hands of one Callistus, a deacon—and coming close to advocating the
opposite heresy himself. When Callistus was elected pope, Hippolytus accused
him of being too lenient with penitents, and had himself elected antipope by a
group of followers. He felt that the Church must be composed of pure souls
uncompromisingly separated from the world: Hippolytus evidently thought that
his group fitted the description. He remained in schism through the reigns of
three popes. In 235, he also was banished to the island of Sardinia. Shortly
before or after this event, he was reconciled to the Church, and died in exile
with Pope Pontian.
Hippolytus was a rigorist, a vehement and intransigent man for
whom even orthodox doctrine and practice were not purified enough. He is,
nevertheless, the most important theologian and prolific religious writer
before the age of Constantine. His writings are the fullest source of our
knowledge of the Roman liturgy and the structure of the Church in the second
and third centuries. His works include many Scripture commentaries, polemics
against heresies, and a history of the world. A marble statue dating from the
third century, representing the saint sitting in a chair, was found in 1551. On
one side is inscribed his table for computing the date of Easter; on the other,
a list of how the system works out until the year 224. Pope John XXIII
installed the statue in the Vatican library.
Reflection
Hippolytus was a strong defender of orthodoxy, and admitted his
excesses by his humble reconciliation. He was not a formal heretic, but an
overzealous disciplinarian. What he could not learn in his prime as a reformer
and purist, he learned in the pain and desolation of imprisonment. It was a
fitting symbolic event that Pope Pontian shared his martyrdom.
Lectio Divina: Matthew 18:1-5,10,12-14
Lectio Divina
Tuesday, August 13, 2019
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 18:1-5, 10, 12-14
The disciples approached Jesus and said, “Who is the greatest in
the Kingdom of heaven?” He called a child over, placed it in their midst, and
said, “Amen, I say to you, unless you turn and become like children, you will
not enter the Kingdom of heaven. Whoever becomes humble like this child is the
greatest in the Kingdom of heaven. And whoever receives one child such as this
in my name receives me. “See that you do not despise one of these little ones,
for I say to you that their angels in heaven always look upon the face of my
heavenly Father. What is your opinion? If a man has a hundred sheep and one of
them goes astray, will he not leave the ninety-nine in the hills and go in
search of the stray? And if he finds it, amen, I say to you, he rejoices more
over it than over the ninety-nine that did not stray. In just the same way, it
is not the will of your heavenly Father that one of these little ones be lost.”
3) Reflection
• Here, in Chapter 18 of the Gospel of Matthew begins the fourth
great discourse on the New Law, the discourse on the community. As has already
been said before (on Monday of the 10th week of the year), the Gospel of
Matthew, written for the communities of the Christian Jews of Galilee and
Syria, presents Jesus as the new Moses. In the Old Testament, the Law of Moses
was codified in the five books of the Pentateuch. Imitating the ancient model,
Matthew represents the New Law in five great discourses: (a) The Sermon on the
Mount (Mt 5:1-7, 29); (b) the discourse on the mission (Mt 10:1-42); (c) The
discourse on the parables (Mt 13:1-52); (d) The discourse on the community (Mt
18:1-35); (e) The discourse on the future of the Kingdom (Mt 24:1-25,46). The
narrative parts which are inserted among the five discourses describe the
practice of Jesus and show how He practiced and embodied the New Law in His
life.
• The Gospel today gives the first part of the discourse on the community (Mt 18:1-14) which has as key word “the little ones”. The little ones are not only the children, but also the poor, those who are not important in society and in the community, and also the children. Jesus asks that these “little ones” should always be the center of the concern of the communities because “The Father in Heaven does not will that one of these little ones should be lost” (Mt 18:14).
• Matthew 18:1: The question of the disciples which provokes the teaching of Jesus. The disciples want to know who is greater in the Kingdom. The simple fact of this question reveals that they have not understood anything or very little of the message of Jesus. The whole discourse on the community is given in order to make them understand that among the followers of Jesus the spirit of service should prevail, the gift of self, of pardon, of reconciliation and of gratuitous love, without seeking one’s own interest and one’s own advancement.
• Matthew 18:2-5: The fundamental criterion: the little one and the greater one. The disciples ask for a criteria so as to be able to measure the importance of the people in the community: “Who is the greater in the Kingdom of Heaven?” Jesus answers that it is the little ones! The little ones are not socially important; they do not belong to the world of the powerful. The disciples have to become children. Instead of growing up, to the heights, they must grow down and toward the periphery, where the poor and the little ones live. In this way, they will be greater in the Kingdom! The reason is the following: “Anyone who receives one of these little ones receives Me”. Jesus identifies Himself with them. The love of Jesus for the little ones cannot be explained. Children have no merit. It is the complete gratuity of the love of God which manifests itself and asks to be imitated in the community of those who call themselves disciples of Jesus.
• Matthew 18:6-9: Do not scandalize the little ones. These four verses concerning the scandal to little ones are omitted from today’s Gospel. We give a brief commentary on them. To scandalize the little ones means this: to be the cause for them to lose their faith in God and to abandon the community. Matthew keeps a very hard saying of Jesus: “Anyone who scandalizes even one of these little ones who believe in Me, it would be better for him to have a mill stone tied around his neck and then be thrown into the sea”. It is a sign that at that time many little ones no longer identified themselves with the community and sought another refuge. And today, in Latin America, for example, every year approximately three million people abandon the historical Church and go to the Evangelical churches. This is a sign that they do not feel at home among us. What is lacking in us? What is the cause of this scandal to the little ones? In order to avoid the scandal, Jesus orders them to cut off their foot or take out their eye. This sentence cannot be taken literally. It means that we should be very firm, strict in fighting against any scandal which draws the little ones away. We cannot, in any way, allow that the little ones feel marginalized in our community, because in this case, the community would not be a sign of the Kingdom of God.
• Matthew 18:10-11: The angels of the little ones see the face of the Father. Jesus recalls Psalm 91. The little ones take Yahweh as their refuge and make the most High their fortress (Ps 91:9) and because of this, “No disaster can overtake you, no plague come near your tent; He has given angels orders about you to guard you wherever you go. They will carry you in their arms in case you trip over a stone” (Ps 91:10,12).
• Matthew 18:12-14: The parable of the one hundred sheep. According to Luke, this parable reveals the joy of God on the conversion of a sinner (Lk 15: 3-7). According to Matthew, it reveals that the Father does not want even one of the little ones to be lost. In other words, the little ones should be the pastoral priority of the community, of the Church. They should be in the center of the concern of all. Love for the little ones and the excluded should be the axis of the community of those who want to follow Jesus, because it is in this way that the community becomes the proof of the gratuitous love of God, who accepts all.
• The Gospel today gives the first part of the discourse on the community (Mt 18:1-14) which has as key word “the little ones”. The little ones are not only the children, but also the poor, those who are not important in society and in the community, and also the children. Jesus asks that these “little ones” should always be the center of the concern of the communities because “The Father in Heaven does not will that one of these little ones should be lost” (Mt 18:14).
• Matthew 18:1: The question of the disciples which provokes the teaching of Jesus. The disciples want to know who is greater in the Kingdom. The simple fact of this question reveals that they have not understood anything or very little of the message of Jesus. The whole discourse on the community is given in order to make them understand that among the followers of Jesus the spirit of service should prevail, the gift of self, of pardon, of reconciliation and of gratuitous love, without seeking one’s own interest and one’s own advancement.
• Matthew 18:2-5: The fundamental criterion: the little one and the greater one. The disciples ask for a criteria so as to be able to measure the importance of the people in the community: “Who is the greater in the Kingdom of Heaven?” Jesus answers that it is the little ones! The little ones are not socially important; they do not belong to the world of the powerful. The disciples have to become children. Instead of growing up, to the heights, they must grow down and toward the periphery, where the poor and the little ones live. In this way, they will be greater in the Kingdom! The reason is the following: “Anyone who receives one of these little ones receives Me”. Jesus identifies Himself with them. The love of Jesus for the little ones cannot be explained. Children have no merit. It is the complete gratuity of the love of God which manifests itself and asks to be imitated in the community of those who call themselves disciples of Jesus.
• Matthew 18:6-9: Do not scandalize the little ones. These four verses concerning the scandal to little ones are omitted from today’s Gospel. We give a brief commentary on them. To scandalize the little ones means this: to be the cause for them to lose their faith in God and to abandon the community. Matthew keeps a very hard saying of Jesus: “Anyone who scandalizes even one of these little ones who believe in Me, it would be better for him to have a mill stone tied around his neck and then be thrown into the sea”. It is a sign that at that time many little ones no longer identified themselves with the community and sought another refuge. And today, in Latin America, for example, every year approximately three million people abandon the historical Church and go to the Evangelical churches. This is a sign that they do not feel at home among us. What is lacking in us? What is the cause of this scandal to the little ones? In order to avoid the scandal, Jesus orders them to cut off their foot or take out their eye. This sentence cannot be taken literally. It means that we should be very firm, strict in fighting against any scandal which draws the little ones away. We cannot, in any way, allow that the little ones feel marginalized in our community, because in this case, the community would not be a sign of the Kingdom of God.
• Matthew 18:10-11: The angels of the little ones see the face of the Father. Jesus recalls Psalm 91. The little ones take Yahweh as their refuge and make the most High their fortress (Ps 91:9) and because of this, “No disaster can overtake you, no plague come near your tent; He has given angels orders about you to guard you wherever you go. They will carry you in their arms in case you trip over a stone” (Ps 91:10,12).
• Matthew 18:12-14: The parable of the one hundred sheep. According to Luke, this parable reveals the joy of God on the conversion of a sinner (Lk 15: 3-7). According to Matthew, it reveals that the Father does not want even one of the little ones to be lost. In other words, the little ones should be the pastoral priority of the community, of the Church. They should be in the center of the concern of all. Love for the little ones and the excluded should be the axis of the community of those who want to follow Jesus, because it is in this way that the community becomes the proof of the gratuitous love of God, who accepts all.
4) Personal questions
• Who are the poorest people of our neighborhood? Do they participate
in our community? Do they feel at home or do they find in us a cause to
withdraw?
• God the Father does not want any of the little ones to get lost. What does this mean for our community?
• Should the pastor of a community spend his time on the “little ones” in the community, the poor and neglected, or on the rich who might be able to provide for the economics of the community? Is there a balance, or is “balance” just another word for compromise – a compromise on Jesus’ instructions? Does your answer also apply to members of the community as well?
• Many who leave the Church do so because of disagreement over teachings, such as the Church’s stand on abortion or remarriage. Some believe that there is no such thing as sin. How could, or should, the community bring these “lost sheep” back, without sacrificing the truth?
• God the Father does not want any of the little ones to get lost. What does this mean for our community?
• Should the pastor of a community spend his time on the “little ones” in the community, the poor and neglected, or on the rich who might be able to provide for the economics of the community? Is there a balance, or is “balance” just another word for compromise – a compromise on Jesus’ instructions? Does your answer also apply to members of the community as well?
• Many who leave the Church do so because of disagreement over teachings, such as the Church’s stand on abortion or remarriage. Some believe that there is no such thing as sin. How could, or should, the community bring these “lost sheep” back, without sacrificing the truth?
5) Concluding Prayer
Your instructions are my eternal heritage,
they are the joy of my heart.
I devote myself to obeying Your statutes,
their recompense is eternal. (Ps 119:111-112)
they are the joy of my heart.
I devote myself to obeying Your statutes,
their recompense is eternal. (Ps 119:111-112)
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