Monday of the Twelfth Week in Ordinary
Time
Lectionary: 371
Lectionary: 371
Shalmaneser, king of Assyria,
occupied the whole land
and attacked Samaria, which he besieged for three years.
In the ninth year of Hoshea, king of Israel
the king of Assyria took Samaria,
and deported the children of Israel to Assyria,
setting them in Halah, at the Habor, a river of Gozan,
and the cities of the Medes.
and attacked Samaria, which he besieged for three years.
In the ninth year of Hoshea, king of Israel
the king of Assyria took Samaria,
and deported the children of Israel to Assyria,
setting them in Halah, at the Habor, a river of Gozan,
and the cities of the Medes.
This came about because the
children of Israel sinned against the LORD,
their God, who had brought them up from the land of Egypt,
from under the domination of Pharaoh, king of Egypt,
and because they venerated other gods.
They followed the rites of the nations
whom the LORD had cleared out of the way of the children of Israel
and the kings of Israel whom they set up.
their God, who had brought them up from the land of Egypt,
from under the domination of Pharaoh, king of Egypt,
and because they venerated other gods.
They followed the rites of the nations
whom the LORD had cleared out of the way of the children of Israel
and the kings of Israel whom they set up.
And though the LORD warned Israel
and Judah
by every prophet and seer,
“Give up your evil ways and keep my commandments and statutes,
in accordance with the entire law which I enjoined on your fathers
and which I sent you by my servants the prophets,”
they did not listen, but were as stiff-necked as their fathers,
who had not believed in the LORD, their God.
They rejected his statutes,
the covenant which he had made with their fathers,
and the warnings which he had given them, till,
in his great anger against Israel,
the LORD put them away out of his sight.
Only the tribe of Judah was left.
by every prophet and seer,
“Give up your evil ways and keep my commandments and statutes,
in accordance with the entire law which I enjoined on your fathers
and which I sent you by my servants the prophets,”
they did not listen, but were as stiff-necked as their fathers,
who had not believed in the LORD, their God.
They rejected his statutes,
the covenant which he had made with their fathers,
and the warnings which he had given them, till,
in his great anger against Israel,
the LORD put them away out of his sight.
Only the tribe of Judah was left.
Responsorial
Psalm60:3, 4-5, 12-13
R. (7b) Help us with your
right hand, O Lord, and answer us.
O God, you have rejected us and broken our defenses;
you have been angry; rally us!
R. Help us with your right hand, O Lord, and answer us.
You have rocked the country and split it open;
repair the cracks in it, for it is tottering.
You have made your people feel hardships;
you have given us stupefying wine.
R. Help us with your right hand, O Lord, and answer us.
Have not you, O God, rejected us,
so that you go not forth, O God, with our armies?
Give us aid against the foe,
for worthless is the help of men.
R. Help us with your right hand, O Lord, and answer us.
O God, you have rejected us and broken our defenses;
you have been angry; rally us!
R. Help us with your right hand, O Lord, and answer us.
You have rocked the country and split it open;
repair the cracks in it, for it is tottering.
You have made your people feel hardships;
you have given us stupefying wine.
R. Help us with your right hand, O Lord, and answer us.
Have not you, O God, rejected us,
so that you go not forth, O God, with our armies?
Give us aid against the foe,
for worthless is the help of men.
R. Help us with your right hand, O Lord, and answer us.
AlleluiaHEB 4:12
R. Alleluia, alleluia.
The word of God is living and effective,
able to discern reflections and thoughts of the heart.
R. Alleluia, alleluia.
The word of God is living and effective,
able to discern reflections and thoughts of the heart.
R. Alleluia, alleluia.
GospelMT 7:1-5
Jesus said to his disciples:
“Stop judging, that you may not be judged.
For as you judge, so will you be judged,
and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother’s eye,
but do not perceive the wooden beam in your own eye?
How can you say to your brother,
‘Let me remove that splinter from your eye,’
while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter from your brother’s eye.”
“Stop judging, that you may not be judged.
For as you judge, so will you be judged,
and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother’s eye,
but do not perceive the wooden beam in your own eye?
How can you say to your brother,
‘Let me remove that splinter from your eye,’
while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter from your brother’s eye.”
For the readings of the Optional Memorial
of Saints John Fisher and Thomas More, please go here.
For the readings of the Optional Memorial of Saint Paulinus of Nola, please
For the readings of the Optional Memorial of Saint Paulinus of Nola, please
Meditation: "First
take the log out of your own eye"
How
do you wish to be judged by others? Everybody is a critic, but who wants to be
judged negatively? Judgmentalism is rampant, even among Christians. So how can
we avoid this poisonous sin and not be contaminated by the world's view of who
is good and who is bad? "Thinking the best of other people" is necessary
if we wish to grow in love. And kindliness in judgment is nothing less that a
sacred duty. The Rabbis warned people: "He who judges his neighbor
favorably will be judged favorably by God."
Who
can judge rightly?
How easy it is to misjudge and how difficult it is to be impartial in judgment. Our judgment of others is usually "off the mark" because we can't see inside the person to their inner motives and intentions, or we don't have access to all the facts, or we are swayed by instinct and unreasoning reactions to people. It is easier to find fault in others than in oneself.
How easy it is to misjudge and how difficult it is to be impartial in judgment. Our judgment of others is usually "off the mark" because we can't see inside the person to their inner motives and intentions, or we don't have access to all the facts, or we are swayed by instinct and unreasoning reactions to people. It is easier to find fault in others than in oneself.
Why
did Jesus calls his critics hypocrites? Listen to Augustine of Hippo's (354-430
A.D) explanation of this passage:
"The
word hypocrite is aptly employed here, since the denouncing of evils is best
viewed as a matter only for upright persons of goodwill. When the wicked engage
in it, they are like impersonators, masqueraders, hiding their real selves
behind a mask, while they portray another's character through the mask. The
word hypocrites in fact signifies pretenders. Hence we ought especially to
avoid that meddlesome class of pretenders who under the pretense of seeking
advice undertake the censure of all kinds of vices. They are often moved by
hatred and malice.
"Rather,
whenever necessity compels one to reprove or rebuke another, we ought to
proceed with godly discernment and caution. First of all, let us consider
whether the other fault is such as we ourselves have never had or whether it is
one that we have overcome. Then, if we have never had such a fault, let us
remember that we are human and could have had it. But if we have had it and are
rid of it now, let us remember our common frailty, in order that mercy, not
hatred, may lead us to the giving of correction and admonition. In this way,
whether the admonition occasions the amendment or the worsening of the one for
whose sake we are offering it (for the result cannot be foreseen), we ourselves
shall be made safe through singleness of eye. But if on reflection we find that
we ourselves have the same fault as the one we are about to reprove, let us
neither correct nor rebuke that one. Rather, let us bemoan the fault ourselves
and induce that person to a similar concern, without asking him to submit to
our correction." (excerpt from SERMON ON THE MOUNT 2.19.64)
Merciful
healing and removal of sin
Jesus states a heavenly principle we can stake our lives on: what you give to others (and how you treat others) will return to you in like manner. The Lord knows our faults, weaknesses, and sins and he sees everything, even the imperfections and hidden sins of the heart which we cannot recognize in ourselves. Like a gentle father and a skillful doctor he patiently draws us to his seat of mercy and removes the cancer of sin which inhabits our hearts.
Jesus states a heavenly principle we can stake our lives on: what you give to others (and how you treat others) will return to you in like manner. The Lord knows our faults, weaknesses, and sins and he sees everything, even the imperfections and hidden sins of the heart which we cannot recognize in ourselves. Like a gentle father and a skillful doctor he patiently draws us to his seat of mercy and removes the cancer of sin which inhabits our hearts.
Do
you trust in God's mercy and grace? And do you submit to his truth about what
is right and wrong, good and evil, helpful and harmful for your welfare and the
welfare of your neighbor as well? Ask the Lord to purify your heart with his
loving-kindness and mercy that you may have ample room for charity and
forbearance towards your neighbor.
"O
Father, give us the humility which realizes its ignorance, admits its mistakes,
recognizes its need, welcomes advice, accepts rebuke. Help us always to praise
rather than to criticize, to sympathize rather than to discourage, to build
rather than to destroy, and to think of people at their best rather than at
their worst. This we ask for thy name's sake. (Prayer of William Barclay,
20th century)
Daily
Quote from the early church fathers: Judge from justice, forgive from grace,
by Ephrem the Syrian, 306-373 A.D.
"Do
not judge, that is, unjustly, so that you may not be judged, with regard to
injustice. With the judgment that you judge shall you be judged (Matthew 7:2).
This is like the phrase 'Forgive, and it will be forgiven you.' For once
someone has judged in accordance with justice, he should forgive in accordance
with grace, so that when he himself is judged in accordance with justice, he
may be worthy of forgiveness through grace. Alternatively, it was on account of
the judges, those who seek vengeance for themselves, that he said, 'Do not
condemn.' That is, do not seek vengeance for yourselves. Or, do not judge, from
appearances and opinion and then condemn, but admonish and advise." (excerpt
from COMMENTARY ON TATIAN’S DIATESSARON 6.18B)
MONDAY, JUNE 22, MATTHEW 7:1-5
Weekday
(2 Kings 17:5-8, 13-15a, 18; Psalm 60)
KEY VERSE: "Stop judging, that you may not be judged" (v. 1).
TO KNOW: In his Sermon on the Mount, Jesus taught his disciples that God would judge them in the same way that they judged others. He was not telling them to determine whether an act was right or wrong. They had God's law to help them to decide. Nor was he saying that they should approve the wrongdoing of others. What he did address was their hypocritical and judgmental attitude toward the faults of others while refusing to acknowledge their own defects. Jesus used the analogy of trying to remove a tiny splinter from someone's eye, while ignoring the huge plank lodged in their own. With the help of divine light, they would clearly see their own failings and not be looking to condemn the same or worse fault in someone else. St. John Chrysostom explained: "Jesus was not saying we cannot prevent a sinner from sinning; we have to correct him, indeed, though not as the enemy seeking revenge but, rather, as a doctor applying the cure."
TO LOVE: How harshly do I judge others? How lavishly do I love them?
TO SERVE: Lord Jesus, help me to repair someone's reputation that I may have damaged.
Weekday
(2 Kings 17:5-8, 13-15a, 18; Psalm 60)
KEY VERSE: "Stop judging, that you may not be judged" (v. 1).
TO KNOW: In his Sermon on the Mount, Jesus taught his disciples that God would judge them in the same way that they judged others. He was not telling them to determine whether an act was right or wrong. They had God's law to help them to decide. Nor was he saying that they should approve the wrongdoing of others. What he did address was their hypocritical and judgmental attitude toward the faults of others while refusing to acknowledge their own defects. Jesus used the analogy of trying to remove a tiny splinter from someone's eye, while ignoring the huge plank lodged in their own. With the help of divine light, they would clearly see their own failings and not be looking to condemn the same or worse fault in someone else. St. John Chrysostom explained: "Jesus was not saying we cannot prevent a sinner from sinning; we have to correct him, indeed, though not as the enemy seeking revenge but, rather, as a doctor applying the cure."
TO LOVE: How harshly do I judge others? How lavishly do I love them?
TO SERVE: Lord Jesus, help me to repair someone's reputation that I may have damaged.
Optional Memorial of Saint Paulinus of Nola, bishop
Paulinus of Nola was a friend of Saint Augustine, and was mentioned for his holiness by at least six of his contemporary saints. A distinguished lawyer, he held several public offices in the Empire, then retired from public work with his wife, Therasia, first to Bordeaux, where they were baptized, and then to Therasia's estate in Spain. After the death of their only son at the age of only a few weeks, the couple decided to spend the rest of their lives devoted to God. They moved to Nola, gave away most of their estates and dedicated themselves to increasing their holiness and helping the poor. Paulinus was chosen bishop of Nola by popular demand, and governed the diocese for more than 21 years while living in his own home as a monk. His writings contain one of the earliest examples of a Christian wedding song.
Paulinus of Nola was a friend of Saint Augustine, and was mentioned for his holiness by at least six of his contemporary saints. A distinguished lawyer, he held several public offices in the Empire, then retired from public work with his wife, Therasia, first to Bordeaux, where they were baptized, and then to Therasia's estate in Spain. After the death of their only son at the age of only a few weeks, the couple decided to spend the rest of their lives devoted to God. They moved to Nola, gave away most of their estates and dedicated themselves to increasing their holiness and helping the poor. Paulinus was chosen bishop of Nola by popular demand, and governed the diocese for more than 21 years while living in his own home as a monk. His writings contain one of the earliest examples of a Christian wedding song.
Optional Memorial of Saint John Fisher, bishop and martyr
John Fisher studied theology at Cambridge University and gained a reputation for his teaching abilities and became Chancellor of Cambridge. He was made Bishop of Rochester at age 35, and worked to raise the standard of preaching. When in 1527 he was asked to study the problem of Henry VIII's marriage, he became the target of Henry's wrath by opposing the King's divorce proceedings against Catherine, his wife, and steadfastly rejecting Henry's claim to be head of the Church in England. John Fisher spent 14 months in prison without trial before execution for treason. He was martyred in 1535 on Tower Hill, London, England; buried in the churchyard of All Hallows, without rites or a shroud. His head was exhibited on London Bridge for two weeks as an example, then thrown into the River Thames. He was canonized in 1935 by Pope Pius XI.
John Fisher studied theology at Cambridge University and gained a reputation for his teaching abilities and became Chancellor of Cambridge. He was made Bishop of Rochester at age 35, and worked to raise the standard of preaching. When in 1527 he was asked to study the problem of Henry VIII's marriage, he became the target of Henry's wrath by opposing the King's divorce proceedings against Catherine, his wife, and steadfastly rejecting Henry's claim to be head of the Church in England. John Fisher spent 14 months in prison without trial before execution for treason. He was martyred in 1535 on Tower Hill, London, England; buried in the churchyard of All Hallows, without rites or a shroud. His head was exhibited on London Bridge for two weeks as an example, then thrown into the River Thames. He was canonized in 1935 by Pope Pius XI.
Optional Memorial of Saint Thomas More, martyr
Thomas More studied at London and Oxford. A lawyer, he was twice married, father of one son and three daughters, and a devoted family man. A friend of King Henry VIII, Thomas was made Lord Chancellor of England, a position of power second only to the king. He opposed the king on the matter of royal divorce, and refused to swear the Oath of Supremacy which declared the king the head of the Church in England. He resigned the Chancellorship, and was imprisoned in the Tower of London. He was beheaded in 1535 for his refusal to bend his religious beliefs to the king's political needs. Thomas More's head was kept in the Roper Vault, Saint Dunstan's church, Canterbury, England, and his body at Saint Peter ad Vincula, Tower of London, England. He was canonized in 1935 by Pope Pius XI.
Thomas More studied at London and Oxford. A lawyer, he was twice married, father of one son and three daughters, and a devoted family man. A friend of King Henry VIII, Thomas was made Lord Chancellor of England, a position of power second only to the king. He opposed the king on the matter of royal divorce, and refused to swear the Oath of Supremacy which declared the king the head of the Church in England. He resigned the Chancellorship, and was imprisoned in the Tower of London. He was beheaded in 1535 for his refusal to bend his religious beliefs to the king's political needs. Thomas More's head was kept in the Roper Vault, Saint Dunstan's church, Canterbury, England, and his body at Saint Peter ad Vincula, Tower of London, England. He was canonized in 1935 by Pope Pius XI.
Monday 22 June 2020
Ss John Fisher & Thomas More
2 Kings 17:5-8, 13-15, 18. Help us with your right hand, O Lord,
and answer us – Psalm 59(60):3-5, 12-13. Matthew 7:1-5.
‘Do not judge, and you will not be judged’
Splinters and planks. Jesus used plain language. I know what my
reaction is when I judge others. Standing behind someone in the checkout line,
I can be scathing in my mind about the contents of their trolley: who am I to
judge – they may be having a party. Jesus condemned the Pharisees for their
treatment of those they considered sinners, but Jesus looked with his heart at
the woundedness of the outcast, accepted them as loved by his Father and
treated them with compassion.
Let us pray for the eyes of Jesus’ heart to see within, to let
go of judging another. Seeing with the heart is the most important kind of
sight. ‘It is only with the heart we can see rightly. What is essential is
invisible to the eye’ (Antoine de Saint Exupéry).
Saint Thomas More
Saint of the Day for June 22
(February 7, 1478 – July 6, 1535)
Saint Thomas More’s Story
His belief that no lay ruler has jurisdiction over the Church of
Christ cost Thomas More his life.
Beheaded on Tower Hill, London, on July 6, 1535, More
steadfastly refused to approve King Henry VIII’s divorce and remarriage and
establishment of the Church of England.
Described as “a man for all seasons,” More was a literary
scholar, eminent lawyer, gentleman, father of four children, and chancellor of
England. An intensely spiritual man, he would not support the king’s divorce
from Catherine of Aragon in order to marry Anne Boleyn. Nor would he
acknowledge Henry as supreme head of the Church in England, breaking with Rome,
and denying the pope as head.
More was committed to the Tower of London to await trial for
treason: not swearing to the Act of Succession and the Oath of Supremacy. Upon
conviction, More declared he had all the councils of Christendom and not just
the council of one realm to support him in the decision of his conscience.
Reflection
Four hundred years later in 1935, Thomas More was canonized a
saint of God. Few saints are more relevant to our time. In the year 2000, in fact,
Pope John Paul II named him patron of political leaders. The supreme
diplomat and counselor, he did not compromise his own moral values in order to
please the king, knowing that true allegiance to authority is not blind
acceptance of everything that authority wants. King Henry himself realized this
and tried desperately to win his chancellor to his side because he knew More
was a man whose approval counted, a man whose personal integrity no one
questioned. But when Thomas More resigned as chancellor, unable to approve the
two matters that meant most to Henry, the king had to get rid of him.
Saint Thomas More is the Patron Saint of:
Attorneys
Civil Servants
Court Clerks
Lawyers
Politicians
Public Servants
Civil Servants
Court Clerks
Lawyers
Politicians
Public Servants
Lectio Divina: Matthew 7:1-5
Lectio Divina
Monday, June 22, 2020
Ordinary Time
1) Opening prayer
Father,
guide and protector of Your people,
grant us an unfailing respect for Your name,
and keep us always in Your love.
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.
guide and protector of Your people,
grant us an unfailing respect for Your name,
and keep us always in Your love.
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 7:1-5
Jesus said to his disciples: "Stop judging, that you may
not be judged. For as you judge, so will you be judged, and the measure with
which you measure will be measured out to you. Why do you notice the splinter
in your brother's eye, but do not perceive the wooden beam in your own eye? How
can you say to your brother, 'Let me remove that splinter from your eye,' while
the wooden beam is in your eye? You hypocrite, remove the wooden beam from your
eye first; then you will see clearly to remove the splinter from your brother's
eye."
3) Reflection
• In today’s Gospel we continue to meditate on the Sermon on the
Mount, found in chapters 5 to 7 of the Gospel of Matthew. During the 10th and
11th week we have seen chapters 5 and 6. Beginning today, we will see chapter
7. These three chapters, 5, 6, and 7, offer an idea of how the catechesis was done
in the communities of the converted Jews in the second half of the first
century in Galilee and in Syria. Matthew unites and organizes the words of
Jesus to teach how the new way of living the law of God should be.
• After having explained how to re-establish justice (Mt 5:17 to
6:18) and how to restore the order of creation (Mt 6:19-34), Jesus teaches how
the life in community should be (Mt 7:1-12). At the end He presents some
recommendations and final advice (Mt 7:13-27). Then follows an outline of the
entire Sermon on the Mount:
Matthew 5:1-12: The Beatitudes: solemn openness of the New Law.
Matthew 5:13-16: The new presence in the world: Salt of the earth and light of the world.
Matthew 5:17-19: The new practice of justice: relationship with the ancient law. Matthew 5:20-48: The new practice of justice: observing the new law.
Matthew 6:1-4: The new practice of the works of piety: alms giving.
Matthew 6:5-15: The new practice of the works of piety: prayer.
Matthew 6:16-18: The new practice of the works of piety: fasting.
Matthew 6:19-21: The new relationship to material goods: do not store up.
Matthew 6:22-23: The new relationship to material goods: a correct vision.
Matthew 6:24: The new relationship to material goods: God or money.
Matthew 6:25-34: The new relationship to material goods: trust in Providence
Matthew 7:1-5: The new community life together: do not judge.
Matthew 7:6: The new community life together: do not despise the community.
Matthew 7:7-11: The new community life: trust in God produces sharing.
Matthew 7:12: The new community life together: the Golden Rule.
Matthew 7:13-14: Final recommendations to choose the sure way.
Matthew 7:15-20: Final recommendations, the prophet is known by his fruits.
Matthew 7:21-23: Final recommendations to not only speak but also practice.
Matthew 7:24-27: Final recommendations to construct the house on rock.
Matthew 5:13-16: The new presence in the world: Salt of the earth and light of the world.
Matthew 5:17-19: The new practice of justice: relationship with the ancient law. Matthew 5:20-48: The new practice of justice: observing the new law.
Matthew 6:1-4: The new practice of the works of piety: alms giving.
Matthew 6:5-15: The new practice of the works of piety: prayer.
Matthew 6:16-18: The new practice of the works of piety: fasting.
Matthew 6:19-21: The new relationship to material goods: do not store up.
Matthew 6:22-23: The new relationship to material goods: a correct vision.
Matthew 6:24: The new relationship to material goods: God or money.
Matthew 6:25-34: The new relationship to material goods: trust in Providence
Matthew 7:1-5: The new community life together: do not judge.
Matthew 7:6: The new community life together: do not despise the community.
Matthew 7:7-11: The new community life: trust in God produces sharing.
Matthew 7:12: The new community life together: the Golden Rule.
Matthew 7:13-14: Final recommendations to choose the sure way.
Matthew 7:15-20: Final recommendations, the prophet is known by his fruits.
Matthew 7:21-23: Final recommendations to not only speak but also practice.
Matthew 7:24-27: Final recommendations to construct the house on rock.
The community-lived experience of the Gospel (Mt 7:1-12) is the
touchstone. It is where the seriousness of the commitment is defined. The new
proposal of life in community embraces many aspects: do not observe the
splinter in your brother’s eye (Mt 7:1-5), do not throw your pearls in front of
pigs (Mt 7:6), do not be afraid to ask God for things (Mt 7:7-11). This advice
reaches the summit in the Golden Rule: Always treat others as you would like
them to treat you (Mt 7:12). The Gospel of today presents the first part:
Matthew 7:1-5.
• Matthew 7:1-2: Do not judge and you will not be judged. The
first condition for a good life together in community is not to judge brother
or sister. That is, to eliminate the preconceptions which prevent a transparent
community life. What does this mean concretely? John’s Gospel gives an example
of how Jesus lived in community with the disciples. Jesus says: “I shall no
longer call you servants, because a servant does not know the master’s
business; I call you friends, because I have made known to you everything I
have learned from My Father” (Jn 15:15). Jesus is an open book for His
companions. This transparency comes from His total trust in the brothers and
sisters and has its origin in His intimacy with the Father who gives Him the
force of opening himself up totally to others. Anyone who lives in this way
with his brothers and sisters accepts others as they are, without any
preconceptions, without previously imposing any conditions, without judging.
Mutual acceptance without any pretension and with total transparency! This is
the ideal of the new community life, which has come from the Good News which
Jesus has brought to us: God is our Father, and therefore, we are all brothers
and sisters. It is a difficult ideal, but as beautiful and attractive as the
other one: “Be perfect as your Heavenly Father is perfect.
• Matthew 7:3-5: You observe the splinter in your brother’s eye
and never notice the great log in your own. Immediately Jesus gives an example:
Why do you observe the splinter in your brother’s eye, and never notice the
great log in your own? And how dare you say to your brother, “Let me take that
splinter out of your eye, when look, there is a great log in your own?
Hypocrite! Take the log out of your own eye first, and then you will see
clearly enough to take the splinter out of your brother’s eye”. When hearing
this phrase we usually think of the Pharisees who despised the common people,
considering them ignorant and they considered themselves better than others
(cf. Jn 7:49; 9:34). In reality, this statement of Jesus serves for all of us.
For example, it is often the case that we criticize the very thing in others
that we do ourselves. We observe the splinter in the eye of our brothers and we
do not see the big log in our own eyes. These logs can cause many people today
to have difficulty in believing in the Good News of Jesus.
4) Personal questions
• Think about the things I criticize other for. Does it reveal
the same behavior, in some way, in me?
• Does this show that we all have more in common than in differences, and that it is only the log in the eye that is the problem in understanding this?
• Splinters and logs share a similar nature: both are wood. What faults do I share with others in my community or family which I seem to be blind to in myself?
• Does this show that we all have more in common than in differences, and that it is only the log in the eye that is the problem in understanding this?
• Splinters and logs share a similar nature: both are wood. What faults do I share with others in my community or family which I seem to be blind to in myself?
5) Concluding Prayer
Your kindnesses to me are countless, Yahweh;
true to Your judgments,
give me life. (Ps 119:156)
true to Your judgments,
give me life. (Ps 119:156)
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