Ordinary Time

1) Opening prayer

Lord,

our help and guide,

make your love the foundation of our lives.

May our love for you express itself

in our eagerness to do good for others.

You live and reign with the Father and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Luke 11: 29-32

The crowds got even bigger and Jesus addressed them, 'This is an evil generation; it is asking for a sign. The only sign it will be given is the sign of Jonah. For just as Jonah became a sign to the people of Nineveh, so will the Son of man be a sign to this generation.

On Judgement Day the Queen of the South will stand up against the people of this generation and be their condemnation, because she came from the ends of the earth to hear the wisdom of Solomon; and, look, there is something greater than Solomon here.

On Judgement Day the men of Nineveh will appear against this generation and be its condemnation, because when Jonah preached they repented; and, look, there is something greater than Jonah here.

3) Reflection

• The Gospel today presents a very hard accusation of Jesus against the Pharisees and the Scribes. They wanted Jesus to give them a sign, because they did not believe in the signs and in the miracles which He was working. This accusation of Jesus continues in the Gospels of the following days. In meditating on these Gospels we have to be very attentive not to generalize the accusation of Jesus as if it were addressed to the Hebrew people. In the past, this lack of attention, unfortunately, contributed to an increase in anti-semitism among Christians, which has caused so much harm to humanity throughout the centuries. Instead of pointing the finger against the Pharisees of the time of Jesus, it is better to look at ourselves in the mirror of the texts to discover in them the Pharisee which may live hidden in our Church and in each one of us, and who merits this criticism from Jesus.

• Luke 11: 29-30: The sign of Jonah. “At that time, the people crowed and Jesus began to say: This is an evil generation; it is asking for a sign. The only sign it will be given is the sign of Jonah”. The Gospel of Matthew says that it was the Scribes and the Pharisees who were asking for a sign (Mt 12: 38). They wanted Jesus to work a sign for them, a miracle, in such a way that they could become aware if He was the one sent by God, as they had imagined. They wanted Jesus to submit himself to their criteria. They wanted to fit Him into the framework of their own idea of the Messiah. There was no openness for a possible conversion in them. But Jesus did not submit himself to their request. The Gospel of Mark says that Jesus, before the request of the Pharisees sighed profoundly (Mk 8: 12), probably because He was upset and sad in the face of such blindness. It serves nothing to try to show a beautiful picture to a person who does not want to open their eyes. The only sign that will be given is the sign of Jonah. “For just as Jonah became a sign to the people of Nineveh, so will the Son of man be a sign to this generation “. How will this sign of the Son of man be? The Gospel of Matthew responds: “For as Jonah remained in the belly of the sea-monster for three days and three nights, so will the Son of man be in the heart of the earth for three days and three nights” (Mt 12: 40). The only sign will be the resurrection of Jesus. This is the sign which will be given in the future to the Scribes and the Pharisees. Jesus, who was condemned to death by them and to death on the cross, will rise from the dead by God and will continue to resurrect in many ways in those who believe in him. The sign which converts is not the miracles but the witness of life!

• Luke 11: 31: Solomon and the Queen of the South. The reference to the conversion of the people of Nineveh associates and recalls the conversion of the Queen of the South: “The Queen of the South will stand up against this generation and be their condemnation; because she came from the ends of the earth to hear the wisdom of Solomon; and look, there is something greater than Solomon here”. This reminder of the episode of the Queen of the South who recognizes the wisdom of Solomon shows how the Bible was used at that time. It was by association. The principal rule for the interpretation was this one: “The Bible is explained by the Bible”. Up until now, this is one of the more important norms for the interpretation of the Bible, especially for the reading of the Word of God in a climate of prayer.

• Luke 11: 32: And Look there is something greater than Solomon here. After the digression on Solomon and on the Queen of the South, Jesus returns to speak about the sign of Jonah: “The men of Nineveh will appear against this generation and be its condemnation, because when Jonah preached they repented”. The people of Nineveh were converted because of the witness of the preaching of Jonah. He denounces the unbelief of the Scribes and of the Pharisees because “something greater than Jonah is here”. Jesus is greater than Jonah, greater than Solomon. For us Christians, He is the principal key for Scripture (2Co 3: 14-18).

4) Personal questions

• Jesus criticizes the Scribes and the Pharisees who managed to deny the evidence, rendering themselves incapable to recognize the call of God in the events. As Christians today, personally and collectively, do we deserve the same criticism of Jesus?

• Níneveh was converted because of the preaching of Jonah. The Scribes and the Pharisees were not converted. Today, the calls of reality cause changes and conversions in people in the whole world: the ecological threat, urbanization that dehumanizes, consumerism which standardizes and alienates, injustice, violence, etc. Many Christians live far away from these calls of God which come from reality.

5) Concluding prayer

Praise, servants of Yahweh,

praise the name of Yahweh.

Blessed be the name of Yahweh,

henceforth and for ever. (Ps 113: 1-2)

Ordinary Time

1) Opening prayer

Father,

your love for us

surpasses all our hopes and desires.

Forgive our failings,

keep us in your peace

and lead us in the way of salvation.

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 - Luke 11:27-28

It happened that as Jesus was speaking, a woman in the crowd raised her voice and said, 'Blessed the womb that bore you and the breasts that fed you!'

But He replied, 'More blessed still are those who hear the word of God and keep it!'

3) Reflection

• Today's Gospel is very brief, but it has a very important significance in the Gospel of Luke in general. It gives us the key to understand what Luke teaches regarding Mary, the Mother of Jesus, in the so-called Gospel of the Infancy (Lk 1 and 2).

• Luke 11: 27: The exclamation of the woman. "At that time, as Jesus was speaking, a woman in the crowd raised her voice and said: "Blessed the womb that bore you and the breasts that fed you!" The creative imagination of some apocryphal books suggests that the woman was a neighbor of Our Lady, there in Nazareth. She had a son called Dimas, who with other boys of Galilee at that time, went to war with the Romans. He was made a prisoner and killed at the side of Jesus. He was the good thief (Lk 23: 39-43). His mother, having heard about the good that Jesus did to people, remembered her neighbor Mary, and said: "Mary must be very happy to have such a son!"

• Luke 11: 28: The response of Jesus. Jesus responds, giving the greatest praise to his mother: "More blessed still are those who hear the word of God and keep it". Luke speaks little about Mary here (Lk 11: 28) and in the Gospel of the Infancy (Lk 1 and 2). For Luke, Mary is the Daughter of Sion, the image of the new People of God. He represents Mary as the model for the life of the communities. In Vatican Council II, the document prepared on Mary was inserted in the last chapter of the document Lumen Gentium on the Church. Mary is the model for the Church. And especially in the way in which Mary relates with the Word of God, Luke considers her as an example for the life of the communities: "Blessed are those who hear the word of God and keep it". Mary teaches us how to accept the Word of God, how to incarnate it, live it, deepen it, make it be born and grow, and allow it to shape us, even when we do not understand it, or when it makes us suffer. This is the vision which is subjacent in the Gospel of the Infancy (Lk 1 and 2). The key to understand these two chapters is given to us by today's Gospel: "Blessed are those who hear the word of God and keep it!" Let us see in these chapters how Mary enters into relationship with the Word of God.

a) Luke 1: 26-38:

The Annunciation: "Let it happen to me as you have said!"

To know how to open oneself, to accept the Word of God so that it becomes incarnate.

b) Luke 1: 39-45:

The Visitation: "Blessed is she who has believed!"

To know how to recognize the Word of God in a visit and in many other facts of life.

c) Luke 1: 46-56:

The Magnificat: "The Lord has done great things for me!"

To recognize the Word in the story of the people and sing a song of resistance and hope.

d) Luke 2: 1-20:

The Birth of Our Lord: "She pondered all these things in her heart!"

There was no outward place for them. The marginalized accept the Word.

e) Luke 2: 21-32:

The Presentation: "My eyes have seen the salvation!"

The many years of life purify the eyes.

f) Luke 2: 33-38:

Simeon and Anna: "A sword will pierce your soul too!"

To accept and incarnate the Word in life, to be a sign of contradiction.

g) Luke 2: 39-52:

At twelve years old in the Temple: "Did you not know that I must be in my Father's house?"

They did not understand what He meant!

h)Luke 11: 27-28:

The praise to the mother: "Blessed the womb that bore you!"

Blessed are those who hear the Word of God and keep it.

4) Personal questions

• Do you succeed in discovering the Word of God in your life?

• How do you live devotion to Mary, the Mother of Jesus?

5) Concluding prayer

Sing to him, make music for him,

recount all his wonders!

Glory in his holy name,

let the hearts that seek Yahweh rejoice! (Ps 105: 2-3)

Ordinary Time

1) Opening prayer

Father,

your love for us

surpasses all our hopes and desires.

Forgive our failings,

keep us in your peace

and lead us in the way of salvation.

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 - Luke 11:15-26

Jesus was driving out a devil, but some of the people said, 'It is through Beelzebul, the prince of devils, that He drives devils out.' Others asked him, as a test, for a sign from heaven; but, knowing what they were thinking, He said to them, 'Any kingdom which is divided against itself is heading for ruin, and house collapses against house.

So, too, with Satan: if he is divided against himself, how can his kingdom last? - since you claim that it is through Beelzebul that I drive devils out. Now if it is through Beelzebul that I drive devils out, through whom do your own sons drive them out? They shall be your judges, then. But if it is through the finger of God that I drive devils out, then the kingdom of God has indeed caught you unawares. So long as a strong man fully armed guards his own home, his goods are undisturbed; but when someone stronger than himself attacks and defeats him, the stronger man takes away all the weapons he relied on and shares out his spoil.

'Anyone who is not with me is against me; and anyone who does not gather in with me throws away.

'When an unclean spirit goes out of someone it wanders through waterless country looking for a place to rest, and not finding one it says, "I will go back to the home I came from." But on arrival, finding it swept and tidied, it then goes off and brings seven other spirits more wicked than itself, and they go in and set up house there, and so that person ends up worse off than before.'

3) Reflection

• Today's Gospel speaks about a long discussion around the expulsion of a mute demon which Jesus had performed before the people.

• Luke 11: 14-16: Three diverse reactions in the face of that expulsion. Jesus was casting out devils. Before this very visible fact, in front of everyone, there were three different reactions. People were surprised, astonished and applauded. Others said: "it is in the name of Beelzebul that He casts out devils". The Gospel of Mark tells us that it was a question of the Scribes who had gone to Jerusalem to control the activity of Jesus (Mk 3, 22). Others still asked for a sign from heaven because they were not convinced by a sign as evident as as the expulsion done in front of all the people.

• Luke 11: 17-19: Jesus shows the incoherence of the enemies. Jesus uses two arguments to confront the accusation of casting out the devil in the name of Beelzebul. In the first place, if the devil casts out the devil himself, he divides himself and will not survive. In the second place, Jesus gives them back their argument: If I cast out the demons in name of Beelzebul, your disciples cast them out in whose name? With these words, they were also casting out demons in the name of Beelzebul. .

• Luke 11: 20-23: Jesus is the strongest man who has come, a sign of the arrival of the Kingdom. Here Jesus leads us to the central point of his argument: "When a strong man, fully armed, guards his own home, his goods are undisturbed. But when someone stronger than himself attacks and defeats him, the stronger man takes away all the weapons he relied on and shares his spoil". According to the opinion of the people of that time, Satan dominated the world through the demons (daimônia). He was a strong and well armed man who guarded his house. The great novelty was the fact that Jesus succeeded to cast out the demons. This was a sign that He was and is the strongest man who has come. With the coming of Jesus the kingdom of Beelzebul was declining: "But if it is through the finger of God that I drive devils out, then the kingdom of God has indeed caught you unawares". When the magicians of Pharaoh saw that Moses did things that they were not capable of doing, they were more honest than the Scribes before Jesus and they said: "Here is the finger of God!" (Ex 8: 16-19).

• Luke 11: 24-26: The second fall is worse than the first one. At the time of Luke in the 80's, a time of persecution, many Christians returned back and abandoned the community. They went back to live as before. To warn them and all of us, Luke keeps these words of Jesus about the second fall which is worse than the first one.

• The expulsion of the demons. The first impact caused by the action of Jesus among the people is the expulsion of the demons: "He gives orders even to unclean spirits and they obey him!" (Mk 1: 27). One of the principal causes of the discussion of Jesus with the Scribes was the expulsion of the devils. They slandered against Him saying: "He is possessed by Beelzebul!" "It is in the name of Beelzebul, head of demons that He casts out devils!" The first power that the Apostles received when they were sent out on mission was the power to drive out demons. "He gave them authority over unclean spirits" (Mk 6: 7). The first sign which accompanies the announcement of the Resurrection is the expulsion of demons. "The signs that will be associated with believers: in my name they will cast out devils!" (Mk 16: 17). The expulsion of devils was what struck people more (Mc 1: 27). This reached the center of the Good News of the Kingdom. By means of the expulsion Jesus restored or recovered persons to themselves. He restored their judgment and their conscience (Mk 5: 15). Especially in the Gospel of Mark, from beginning until the end, with words which are almost the same, constantly repeats the same image: "And Jesus cast out devils!" (Mk 1: 26.34.39; 3: 11-12. 22.30; 5: 1-20; 6: 7.13; 7: 25-29; 9: 25-27.38; 16: 17). It seems to be a refrain which is always repeated. Today, instead of always using the same words, we will use different words to transmit the same image and we will say: "Jesus overcame the power of evil, Satan, who causes so much fear to people, He dominated him, seized him, conquered him, cast him out, eliminated him, exterminated him, destroyed him and killed him!" By this the Gospel wants to tell us: "It is forbidden to the Christian to fear Satan!" By his Resurrection and by his liberating action, Jesus drives away from us the fear of Satan, He gives freedom to the heart, firmness in our actions and causes hope to emerge in the horizon! We should walk along the path of Jesus savoring the victory over the power of evil!

4) Personal questions

• To drive out the power of evil. Which is today the power of evil which standardizes people and robs from them the critical conscience?

• Can you say that you are completely free? In the case of a negative response, some part of you is under the power of other forces. What do you do in order to cast out this power which dominates you?

5) Concluding prayer

Full of splendor and majesty his work,

his saving justice stands firm for ever.

He gives us a memorial of his great deeds;

Yahweh is mercy and tenderness. (Ps 111:3-4)

1) Opening prayer

Father,

your love for us

surpasses all our hopes and desires.

Forgive our failings,

keep us in your peace

and lead us in the way of salvation.

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 - Luke 11:5-13

Jesus said to his disciples, 'Suppose one of you has a friend and goes to him in the middle of the night to say, "My friend, lend me three loaves, because a friend of mine on his travels has just arrived at my house and I have nothing to offer him;" and the man answers from inside the house, "Do not bother me. The door is bolted now, and my children are with me in bed; I cannot get up to give it to you." I tell you, if the man does not get up and give it to him for friendship's sake, persistence will make him get up and give his friend all he wants.

'So I say to you: Ask, and it will be given to you; search, and you will find; knock, and the door will be opened to you. For everyone who asks receives; everyone who searches finds; everyone who knocks will have the door opened.

What father among you, if his son asked for a fish, would hand him a snake? Or if he asked for an egg, hand him a scorpion?

If you then, evil as you are, know how to give your children what is good, how much more will the heavenly Father give the Holy Spirit to those who ask him!'

3) Reflection

● The Gospel today continues to speak about the theme of prayer, which began with the teaching of the Our Father (Lk 11: 1-4). Today, Jesus teaches that we should pray with faith and insistence without giving up. For this He uses a provocative parable.

● Luke 11: 5-7: The parable that provokes. As always when Jesus has an important thing to teach, He has recourse to a comparison, a parable. Today, He tells us a strange story which ends with a question. He addresses the question to the people who listened to Him and also to us who today read or listen to the story. "Suppose one of you has a friend and goes to him in the middle of the night to say: My friend, lend me three loaves because a friend of mine on his travels has just arrived at my house and I have nothing to offer him; and the man answers from inside the house: “Do not bother me. The door is bolted now and my children are with me in bed: I cannot get up to give it to you". Before Jesus himself gives the answer, He wants our opinion. What would you answer: yes or no?

● Luke 11: 8: Jesus responds to the provocation. Jesus gives his response: "I tell you, if the man does not get up and give it to him for friendship's sake, persistence will make him get up and give his friend all he wants". If not Jesus, would you have had the courage to invent a story which suggests that God expects our prayers to see himself free from blows? The response of Jesus strengthens the message on prayer: God always expects our prayer. This parable reminds us of another one, also found in Luke's Gospel: the parable of the widow who insists to obtain her rights before the judge who respects neither God nor justice. He pays attention to the widow only because he wants to free himself from her insistence(Lk 18: 3-5). Then Jesus draws a conclusion to apply the message of the parable to life.

● Luke 11: 9-10: the first application of the Parable. "So I say to you: Ask, and it will be given to you, search and you will find, knock and the door will be opened to you. For everyone who asks receives, everyone who searches finds, everyone who knocks will have the door opened". To ask, to search, to knock at the door. If you ask, you will receive. If you search, you will find. If you knock, the door will be opened for you. Jesus does not say how much time the request should last, this knocking at the door, but the result is certain.

● Luke 11: 11-12: the second application of the parable. "What father among you, if his son asked for a fish, would hand him a snake? Or if he asked for an egg, hand him a scorpion?" This second application allows us see this type of public listening to the words of Jesus and his way of teaching under the form of dialogue. He asks: "You who are a father, when your son asks you for a fish, would you give him a snake?" The people answer: "No!" "And if he asks you for an egg, would you give him a scorpion?" -"No!" Through dialogue, Jesus involves the people in the comparison and, from the responses He receives from them, the commitment to the message of the parable.

● Luke 11: 13: The message: to receive the gift of the Holy Spirit. "If you then evil as you are , know how to give your children what is good, how much more will the heavenly Father give the Holy Spirit to those who ask him!". The greatest gift that God has for us is the gift of the Holy Spirit. When we were created, He breathed his spirit into our nose and we became living beings (Gen 2: 7). In the second creation through Faith in Jesus, He gives us the Holy Spirit again. This is the same Spirit which made the Word become incarnate in Mary (Lk 1: 35). With the help of the Holy Spirit, the process of the Incarnation of the Word continues up to the hour of his death on the Cross. At the end, at the hour of death, Jesus commits the spirit to the Father: "Into your hands I commit my Spirit" (Lk 23,:46). Jesus promises us this Spirit as the source of truth and of understanding (Jn 14: 14-17; 16: 13) and a help in persecutions (Mt 10: 20; Ac 4: 31). This Spirit cannot be bought with money at the supermarket. The only way of obtaining it is through prayer. After nine days of prayer the abundant gift of the Spirit is obtained on the day of Pentecost (Ac 1: 14; 2: 1-4).

4) Personal questions

● How do I respond to the provocation of the parable? A person who lives in a small apartment in a large city, how will she answer? Would she open the door?

● When you pray, do you pray convinced that you will obtain what you ask for?

5) Concluding prayer

I give thanks to Yahweh with all my heart,

in the meeting-place of honest people, in the assembly.

Great are the deeds of Yahweh,

to be pondered by all who delight in them. (Ps 111:1-2)

1) Opening prayer

Father,
your love for us
surpasses all our hopes and desires.
Forgive our failings,
keep us in your peace
and lead us in the way of salvation.
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 - Luke 10,38-42

In the course of their journey Jesus came to a village, and a woman named Martha welcomed him into her house.

She had a sister called Mary, who sat down at the Lord's feet and listened to him speaking.

Now Martha, who was distracted with all the serving, came to him and said, 'Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.'

But the Lord answered, 'Martha, Martha,' he said, 'you worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her.'

3) Reflection

● Today's Gospel presents the episode of Martha and Mary, the two sisters of Lazarus. Mary sitting at the feet of Jesus was listening to his word. Martha, in the kitchen was busy doing the domestic work. This family, friend of Jesus is frequently mentioned in the Gospel of Luke (Lk 10, 38-41) and of John (Jn 11, 1-39; 12, 2).

● Luke 10, 38: The friendly house in Bethany. At that time, Jesus came to a village and a woman named Martha welcomed him into her house". Jesus was going toward Jerusalem, where he would die. He arrived to Martha's house and she welcomes him. Luke does not say that Martha's house was in Bethany. John tells us that Martha's house was in Bethany, near Jerusalem. The word Bethany means House of Poverty. It was a village on the Mount of Olives, close to Jerusalem. When he was in Jerusalem, Jesus usually went to the house of Martha, Mary and Lazarus (Jn 12, 2)

●It is impressing to see how Jesus entered and lived in the houses of the people: in Peter's house (Mt 8, 14), of Matthew (Mt 9, 10), of Jarius (Mt 9, 23), of Simon the Pharisee (Lk 7, 36), of Simon the leper (Mk 14, 3), of Zacchaeus (Lk 19, 5). The official recognizes: "I am not worthy to have you enter under my roof" (Mt 8, 8). People looked for Jesus in his house (Mt 9, 28; Mk 1, 33; 2, 1; 3, 20). The four friends of the paralytic stripped the roof to lower the stretcher where the man was and put him before the place where Jesus was teaching the people (Mk 2, 4). When he went to Jerusalem, Jesus stopped in the house of Martha, Mary and Lazarus (12, 2). In sending out the disciples, their mission was to enter in the houses of the people and take peace (Mt 10,12-14; Mk 6,10; Lk 10,1-9).

● Luke 10, 39-40: The attitude of the two sisters. "Mary sat at the Lord's feet and listened to him speaking; Martha was distracted with all the serving". Two important attitudes, always present in the life of Christians: to be attentive to the Word of God and to be attentive to the needs of persons. Each one of these attitudes demands total attention. For this reason, both live in continuous tension which is expressed in Martha's reaction: "Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me". This is also expressed in the reaction of the Apostles before the problem which arose in the community of Jerusalem. The service at the tables took up all their time and they could not dedicate themselves completely to the announcement of the Word. This is why the community met together and they said: "It would not be right for us to neglect the Word of God so as to give out food" (Ac 6, 2).

● Luke 10, 41-42: Jesus' answer. "Martha, Martha! You worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her". Martha wanted Mary to sacrifice her attention to the Word and to go and help her in the service of the table. But one attitude cannot be sacrificed in favour of another one. What is necessary is to attain a balance. It is not a question of choosing between contemplative and active life, as if the first one was better than the latter. It is a question of finding a just distribution of the apostolic tasks and the ministries in the community. Basing oneself on this word of Jesus, the Apostles asked the community to choose seven deacons (servants). The service at the tables was entrusted to the deacons and in this way the Apostles would be able to continue their pastoral activity: "to dedicate themselves completely to prayer and to the service of the Word" (Ac 6, 4). It is not a question of trying to find in this word of Jesus an argument to say that contemplative life in the monasteries is superior to the active life of those who do pastoral work. Both of these activities have something to do with the proclamation of the Word of God. Martha cannot oblige Mary to sacrifice the attention to the Word. The interpretation of the mystic of the Middle Ages is beautiful. The Dominican friar Mestre Eckart who said: Martha already knew how to work and serve at table without compromising or impairing in any way, her attention to the presence and the word of God. Mary, he says, was still learning at the feet of Jesus. This is why she could not be interrupted. Mary chooses that which for her was the better part. The description of the attitude of Mary before Jesus recalls the other Mary. Of whom Jesus said: "Blessed are those who hear the Word of God and keep it" (Lk 11, 27).

4) Personal questions

● How do you try to find a balance in your life between the desire of Mary and the concern of Martha?

● In the light of the response of Jesus to Martha, the apostles knew how to find a solution to the problem of the community of Jerusalem. Does the meditation on the words of Jesus and his gestures help me to enlighten the problems of my life?

5) Concluding prayer

The works of his hands are fidelity and justice,
all his precepts are trustworthy,
established for ever and ever,
accomplished in fidelity and honesty. (Ps 111,7-8)

Ordinary Time  

1) Opening prayer

Father,

your love for us

surpasses all our hopes and desires.

Forgive our failings,

keep us in your peace

and lead us in the way of salvation.

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 - Luke 10:38-42

In the course of their journey He came to a village, and a woman named Martha welcomed Him into her house.

She had a sister called Mary, who sat down at the Lord's feet and listened to Him speaking.

Now Martha, who was distracted with all the serving, came to Him and said, 'Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.'

But the Lord answered, 'Martha, Martha,' He said, 'you worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her.'

3) Reflection

• Context. The journey of Jesus, undertaken in 9, 51, is surrounded by particular encounters, among the doctors of the Law (10: 25-37), that precede the encounter with Martha and Mary (vv. 38-42). Above all, there is a doctor of the Law who asks Jesus a question and, for the reader, it becomes a convenient occasion to discover how eternal life is inherited or gained in intimacy with the Father. One can have access to eternal life by participating in the mission of Jesus, the first one sent who has shown us fully God’s mercy (v. 37). In Jesus, the Father has become close to men and has shown his paternity in a tangible way. At the end of the encounter, the expression that Jesus addresses to the Doctor of the Law and to every reader is crucial: “Go, and do the same yourself” (v. 37). To become a neighbor, to get close to others as Jesus did, makes us become instruments to show, in a living way, the merciful love of the Father. This is the secret key to enter into eternal life. 

• Listening to the Word. After this encounter with an expert of the Law, while He is on the way, Jesus enters into a village and is welcomed by old friends: Martha and Mary. Jesus is not only the first one sent by the Father, but He is also the one who gathers together men, and in our case, the members of the house of Bethany in so far as He is the only Word of the Father. If it is true that there are many services to be carried out, in welcoming attention to the needs of others, then even more is it true that what is irreplaceable is listening to the Word. The account that Luke gives is a real episode and at the same time an ideal. It begins with the welcome of Martha (v. 38). Then it sketches Mary with an attitude typical of the disciple, sitting at the feet of Jesus and totally attentive to listening to his Word. This attitude of Mary is extraordinary because in Judaism at the time of Jesus it was not permitted for a woman to go to the school of a teacher, a master. Up until now we have a harmonious picture: the welcome of Martha, the listening of Mary. But soon the welcome of Martha will be transformed into super activism: the woman is “pulled”, divided by performing multiple services. She is so absorbed that she is unable to control the domestic services. The great amount of activities, understandable for such a guest, becomes so disproportionate as to prevent her living what is essential, precisely in the time that Jesus is present in her house. Her worry or concern is legitimate but then it becomes anguish, a state of mind that is not convenient when a friend is welcomed. 

• Relate service to listening. Her service of acceptance, of welcome, is very positive but it is detrimental because of this state of anxiety with which she carries it out. The Evangelist makes the reader glimpse at this to show that there is no contradiction between the ‘diaconia’ of the table and that of the Word, but He wants to suggest that the service should be related to listening. Because she did not relate the spiritual attitude of service to that of listening, Martha feels that she has been abandoned by her sister. Instead, of dialoguing with Mary, she complains with the Master. Trapped in her solitude she goes against Jesus who seems to be indifferent to her problem (“Lord do you not care”...) and then with the sister, (“that my sister is leaving me to do the serving all by myself?”). In his response, Jesus does not reproach her, nor criticize her, but He tries to help Martha to recover that which is essential at that moment: listening to the Master. He invites her to choose that part, unique and a priority, that Mary has spontaneously taken. The episode invites us to consider a danger which is always frequent in the life of Christians: anxiety, worry, super activism that can isolate us from communion with Christ and with the community. The danger is more underhanded because frequently the material concerns or worries carried out with anxiety are those we consider a form of service. What presses Luke is that in our communities the priority that should be given to the Word of God, and to listen to it, should not be neglected. Before serving the others, the relatives, and the ecclesial community, it is necessary to be served by Christ with His Word of grace. And thus immersed in the daily tasks like Martha, we forget that the Lord desires to take care of us... It is necessary, instead, to place in Jesus and in God all our concerns and worries. 

4) Personal questions

• Do you know how to relate service to listening to the Word of Jesus? Or rather do you allow yourself to be taken up by anxiety because of the multiple things to be done? 

• Have you understood that before serving you have to accept to be served by Christ? Are you aware that your service becomes divine only if previously you will have accepted Christ and his word? 

5) Concluding Prayer

Yahweh, you examine me and know me,

you know when I sit, when I rise, 

you understand my thoughts from afar.

You watch when I walk or lie down, 

you know every detail of my conduct. (Ps 139:1-3)

1) Opening prayer

Father,

your love for us

surpasses all our hopes and desires.

Forgive our failings,

keep us in your peace

and lead us in the way of salvation.

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 - Luke 10:25-37

A lawyer stood up and, to test Jesus, asked, 'Master, what must I do to inherit eternal life?' He said to him, 'What is written in the Law? What is your reading of it?' He replied, 'You must love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself.' Jesus said to him, 'You have answered right, do this and life is yours.' But the man was anxious to justify himself and said to Jesus, 'And who is my neighbor?' In answer Jesus said, 'A man was once on his way down from Jerusalem to Jericho and fell into the hands of bandits; they stripped him, beat him and then made off, leaving him half dead. Now a priest happened to be travelling down the same road, but when he saw the man, he passed by on the other side.

In the same way a Levite who came to the place saw him, and passed by on the other side.

But a Samaritan traveler who came on him was moved with compassion when he saw him. He went up to him and bandaged his wounds, pouring oil and wine on them. He then lifted him onto his own mount and took him to an inn and looked after him.

Next day, he took out two denarii and handed them to the innkeeper and said, "Look after him, and on my way back I will make good any extra expense you have."

Which of these three, do you think, proved himself a neighbor to the man who fell into the bandits' hands?'

He replied, 'The one who showed pity towards him.' Jesus said to him, 'Go, and do the same yourself.'

3) Reflection

● The Gospel today presents the parable of the Good Samaritan. To mediate on a parable is the same thing as to look deeper into our life to discover in it the call of God. In describing the long journey of Jesus to Jerusalem (Lk 9, 51 to 19, 28), Luke helps the communities to better understand what the Good News of the Kingdom consists of. He does it by presenting persons who come to speak with Jesus and ask Him questions. These are real questions from the people of the time of Jesus and they are also real questions asked by the communities of the time of Luke. Thus, today in the Gospel, a doctor of the law asks: "What should I do to inherit eternal life?" The response, both of the doctor and that of Jesus, helps us to better understand the objective of the Law of God.

● Luke 10, 25-26: "What should I do to inherit eternal life?" A doctor, who knew the law wants to test Jesus and asks him: "What should I do to inherit eternal life?" The doctor thinks that he has to do something in order to be able to inherit. He wants to obtain the inheritance through his own personal effort. But an inheritance is not merited. We receive an inheritance by the simple fact of being son or daughter. "Therefore, you are no longer a slave, but a son, and if a son, then an heir by God's own act". (Ga 4, 7). As sons and daughters we can do nothing to merit the inheritance. We can lose it however!

● Luke 10, 27-28: The answer of the doctor. Jesus responds asking a new question: "What is written in the Law? The doctor responds correctly. Uniting two phrases of the Law, He says: "You must love the Lord your God with all your heart, with all your soul, with all your strength and with all your mind, and your neighbor as yourself". This phrase comes from Deuteronomy (Dt 6, 5) and from Leviticus (Lv 19,18). Jesus approves of the response and says: "Do this and life is yours!" What is important, the principal thing, is to love God! But God comes to me in my neighbor. The neighbor is the revelation of God for me. And because of this, I have to love my neighbor also with all my heart, with all my soul and with all my strength and with all my mind!

● Luke 10, 29: "And who is my neighbor?" Wanting to justify himself, the doctor asks: "And who is my neighbor?" He wants to know: "In which neighbor God comes to me?" That is, which is the person close to me who is the revelation of God for me? For the Jews the expression "neighbor" was linked to the clan, it was not a neighbor. Anyone who did not belong to the clan was not a neighbor. According to Deuteronomy, they could exploit the "foreigner", but not the "neighbor" (Dt 15, 1-3). Proximity was based on bonds of race and of blood. Jesus has a different way of seeing which He expresses in the parable of the Good Samaritan.

● Luke 10, 30-36: The parable.

a) Luke 10, 30: The attack along the road of Jerusalem toward Jericho. The Desert of Judah is between Jerusalem and Jericho, which is a refuge of rebels, marginalized, and where one could be attacked. Jesus tells a real fact which had happened many times. "A man was on his way down from Jerusalem to Jericho and fell into the hands of bandits; they stripped him, beat him and then made off, leaving him half dead".

b) Luke 10, 31-32: A priest passed by travelling on the same road, then a Levite passed by. By chance a priest passed by, and immediately after, a Levite passed. They are officials of the Temple of the official religion. Both of them saw the man who had been attacked, but passed by and did nothing. Why did they do nothing? Jesus does not say. He allows one to guess with whom one identifies oneself. This must have happened many times, in the time of Jesus as well as in the time of Luke. This also happens today: a person from the Church goes by close to a poor person without helping him. It could also be that the priest and the Levite had a justification: "He is not my neighbor!" or, "he is impure and if I touch him, I will also be impure". And today: "If I help him, I will miss  Sunday Mass and will commit a mortal sin!"

c) Luke 10, 33-35: A Samaritan passed by. Immediately after, a Samaritan who was travelling passed by. He saw the man and moved with compassion, he got close, bandaged his wounds, lifted him onto his own mount and took him to an inn and looked after him during the night. The following day he took out two denarii and handed them to the innkeeper. That was the salary of ten days and he tells him: "Look after him and on my way back I will make good any extra expenses you have!" This is the concrete and effective action. It is the progressive action: to arrive, to see, to be moved with compassion, to get close and to act. The parable says "A Samaritan who was travelling". Jesus was also travelling up to Jerusalem. Jesus is the Good Samaritan. The communities should be the Good Samaritan.

● Luke 10, 36-37: Which of these three do you think proved himself a neighbor to the man who fell into the bandits' hands?" At the beginning the doctor had asked: "Who is my neighbor?" Behind the question was the concern for him. He wanted to know: God orders me to love whom, in a way to be able to have my conscience in peace and be able to say, “I have done everything that God has asked me to do". Jesus asks another question: "Which of these three do you think proved himself a neighbor to the man who fell into the hands of the bandits?" The condition of neighbor does not depend on the race, on the fact that they are relatives, on sympathy, on closeness or on religion. Humanity is not divided into neighbor and not neighbor. To know who is our neighbor depends on us: to arrive, to see, to be moved with compassion and to get close. If you get close, the other becomes your neighbor! It depends on you and not on the other! Jesus overturns everything and takes away from the doctor the security which could come to him from the Law.

● The Samaritans. The word Samaritan comes from Samaria, the capital of the Kingdom of Israel in the North. After the death of Solomon, in the year 1931 before Christ, the ten tribes of the North separated themselves from the kingdom of Judea in the South and formed an independent kingdom (1 K 12, 1-33). The Kingdom of the North survived approximately for 200 years. In 722, its territory was invaded by Assyria. A large part of its population was deported (2 K 17, 5-6) and people from other places went to Samaria (2 K 17, 24). There was a mixture of races and of religions (2 K 17, 25-33), and the Samaritans were born from these. The Jews of the South despised the Samaritans considering them unfaithful and adorers of false gods (2 K 17, 34-41). Many prejudices existed against the Samaritans. They were not well accepted. It was said of them that they had an erroneous doctrine and did not form part of the People of God. Some even went so far as to say that to be a Samaritan was something of the Devil (Jn 8, 48). Most likely, the cause of this hatred was not only a question of race and of religion, but also a political-economic problem, linked to the possession of the land. This rivalry even existed in the time of Jesus. But Jesus places the Samaritans as a model for others.

4) Personal questions

● The Samaritan of the parable was not of the Jewish people, but he did what Jesus asks. Does this happen today? Do you know people who do not go to Church but live what the Gospel asks? Today, who are the priest, the Levite and the Samaritan?

● The doctor asks: "Who is my neighbor?" Jesus asks: "Who was the neighbor of the man who was the victim of the bandits"? There are two different points of view: the doctor asks starting from himself. Jesus asks starting from the needs of the other. Which is my perspective or point of view?

5) Concluding prayer

I give thanks to Yahweh with all my heart,

in the meeting-place of honest people, in the assembly.

Great are the deeds of Yahweh,

to be pondered by all who delight in them. (Ps 111,1-2)

Ordinary Time

1) Opening prayer

Father,

you show your almighty power

in your mercy and forgiveness.

Continue to fill us with your gifts of love.

Help us to hurry towards the eternal life your promise

and come to share in the joys of your kingdom.

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

At this time the disciples came to Jesus and said, 'Who is the greatest in the kingdom of Heaven?'

So He called a little child to Him whom He set among them. Then He said, 'In truth I tell you, unless you change and become like little children you will never enter the kingdom of Heaven. And so, the one who makes himself as little as this little child is the greatest in the kingdom of Heaven. 'Anyone who welcomes one little child like this in my name welcomes me.

"See that you never despise any of these little ones, for I tell you that their angels are continually in the presence of my Father in heaven."

3) Reflection

• Today's Gospel presents a text taken from the Discourse of the Community (Mt 18,1-35), in which Matthew gathers together some phrases of Jesus to help the communities of the first century to overcome the two problems which they had to face at that moment: the leaving or going away of the little ones because of the scandal caused by some (Mt 18, 1-14) and the need for dialogue to overcome the internal conflicts (Mt 18, 15-35). The discourse of the Community treats  several themes: the exercise of power in the community (Mt 18, 1-4), the scandal that excludes the little ones (Mt 18, 5-11), the obligation to struggle to bring back the little ones, for their return (Mt 18, 12-14), fraternal correction (Mt 18, 15-18), prayer (Mt 18, 19-20) and pardon (Mt 18, 21-35). The accent is placed on acceptance and on reconciliation, because the basis of fraternity is the gratuitous love of God which accepts us and forgives us. It is only in this way that the community will be a sign of the Kingdom.

• In today's Gospel we meditate on the part that speaks about the acceptance of the little ones. The expression, the little ones, or the least, does not only refer to children, but rather to persons who are not important in society, including children. Jesus asks that the little ones be at the center of the concern of the community, because "The Father does not want any of these little ones to be lost" (Mt 18, 14).

• Matthew 18, 1: The question of the disciples which results in the teaching of Jesus. The disciples want to know who is the greatest in the Kingdom of Heaven. The simple fact of asking this question indicates that they have not understood the message of Jesus well. The response of Jesus and the whole discourse of the community serves to make us understand that among the followers of Jesus the spirit of service,  dedication to pardon,  reconciliation and  gratuitous love, without seeking one's own interest, has to be a priority.

• Matthew 18, 2-5: the fundamental criterion; the one who makes himself as little as this child is the greatest in the Kingdom of Heaven. "Then Jesus called to himself a child and placed him in the middle"; the disciples want a reference point so as to be able to measure the importance of persons in the community. Jesus responds that it is the little ones! Children are not important in society; they do not belong to the world of the great. The disciples, instead of growing towards the heights and toward the center, should grow down and toward the periphery! In this way they will be the greatest in the Kingdom of Heaven! And the reason for this is the following: "anyone who welcomes one little child like this, in my name, welcomes me!" The love of Jesus for the little ones cannot be explained. The children have no merit; they are loved by their parents because they are children, not because of their position or ability or power. This is a pure gratuitous love of God which is manifested here and which can be imitated in the community of those who believe in Jesus.

• Matthew 18, 6-9: Do not scandalize the little ones. The Gospel today omits verses 6 to 9 and continues in verse 10. We give a brief key for the reading of these verses from 6 to 9. To scandalize the little ones means to be a reason for the loss of their faith in God and  abandonment from the community. The excessive insistence on the norms and  observance, as some Pharisees did, caused the little ones to go away, because they no longer found the liberty that Jesus had brought. Before this, Matthew keeps very strong phrases from Jesus, such as the one of the mill stone put around the neck, and the other one, "Alas for those who cause scandal!" This is a sign that at that time the little ones no longer identified themselves with the community and looked for another refuge. And today? In Brazil alone, every year, approximately one million persons abandon the historical churches and go to the Pentecostal ones. And these are the poor who do this. They leave because the poor and the little ones do not feel at home in their house! What is the reason? To avoid this scandal, Jesus orders to cut off the foot or the hand and take out the eye. These affirmations of Jesus cannot be taken literally. They mean that it is necessary to be very demanding in the struggle against scandal which drives away the little ones. It means to remove those things in our actions and ways that drive the little ones away. The hand, foot and eye were the mechanisms for action then. Today we have many more ways to perform actions and to interact with each other. 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. It would not belong to Jesus Christ. It would not be Christian.

• Matthew 18, 10: The angels of the little ones are always in the presence of the Father. "See that you never despise any of these little ones, for I tell you that their angels in Heaven are continually in the presence of my Father in Heaven". Today we sometimes  hear the question, "But, do the angels exist or not? Perhaps they are an element of the Persian culture, where the Jews lived for long centuries during the Babylonian exile ?” It is possible. But this is not the important thing or the principal aspect. In the Bible the angel has a different significance. There are texts which speak about the Angel of Yahweh or of the Angel of God and then suddenly they speak of God. They exchange one for the other (Gen 18, 1-2. 9.10.13.16: cf. Gen 13, 3.18). In the Bible the angel is the face of Yahweh turned toward us. The face of God turned toward me and toward you! It is the expression of the most profound conviction of our faith, that God is with us and with me  - always! It is a way of making God's love concrete in our life, even up to the smallest detail.

4) Personal questions

• Are the little ones accepted in our community? Do the poorest people participate in our community?

• The angels of God, our Guardian Angel, and many times the angel of God, is the person who helps another person. Are there many angels in your life?

5) Concluding prayer

Lord, you created my inmost self,

knit me together in my mother's womb.

For so many marvels I thank you;

a wonder am I,

and all your works are wonders. (Ps 139,13-14)

Ordinary Time

1) Opening prayer

Father,
you show your almighty power
in your mercy and forgiveness.
Continue to fill us with your gifts of love.
Help us to hurry towards the eternal life your promise
and come to share in the joys of your kingdom.
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 - Luke 10,13-16

Jesus said: 'Alas for you, Chorazin! Alas for you, Bethsaida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. And still, it will be more bearable for Tyre and Sidon at the Judgement than for you. And as for you, Capernaum, did you want to be raised high as heaven? You shall be flung down to hell.
'Anyone who listens to you listens to me; anyone who rejects you rejects me, and those who reject me reject the one who sent me.'

3) Reflection

● The Gospel today continues speaking about the sending out of the seventy-two disciples (Lk 10,1-12). At the end, after sending them out, Jesus speaks about shaking off the dust from their shoes if the missionaries are not welcomed or accepted (Lk 10,10-12). Today's Gospel stresses and extends the threats upon those who refuse to receive the Good News.
● Luke 10, 13-14: Alas for you, Chorazin! Alas for you, Bethsaida! The place which Jesus travelled or covered in the three years of his missionary life was small. It measures only a few square kilometres along the Sea of Galilee around the cities of Capernaum, Bethsaida, and Chorazin. In precisely this very small space Jesus works the majority of his miracles and presents his discourses. He has come to save the whole of humanity, and He hardly went out of the limited space of his land. But, tragically, Jesus had to see that the people of those cities do not want to accept the message of the Kingdom and are not converted. The cities fixed themselves in the rigidity of their beliefs, traditions and customs and they do not accept the invitation of Jesus to change their life. Alas for you, Chorazin; Alas for you Bethsaida! For if the miracle done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes". Jesus compares the two cities with Tyre and Sidon which in the past were unyielding enemies of Israel, ill-treating the people of God. For this reason they were cursed by the Prophets: (Is 23, 1; Jr 25, 22; 47, 4; Ez 26, 3; 27, 2; 28, 2; Jl 4, 4; Am 1, 10). And now Jesus says that these same cities, symbols of all the evil done to the people in the past, would have already converted if so many miracles would have been worked in them as in Chorazin and in Bethsaida.
● Luke 10, 15: And you Capernaum. "Did you want to be raised high as Heaven? You shall be flung down to hell. Jesus recalls the condemnation which Isaiah, the Prophet launched against Babylonia. Proud and arrogant, Babylonia thought: "I shall scale the heavens; higher than the stars of God I shall set my throne. I shall sit on the Mount of the Assembly far away to the north. I shall climb high above the clouds, I shall rival the Most High" (Is 14, 13-14). That is what it thought! But it completely deceived itself! The contrary happened. The Prophet says: "Now you have been flung down to Sheol, into the depths of the abyss!" (Is 14, 15). Jesus compares Capernaum with that terrible Babylonia which destroyed the monarchy and the temple and took the people as slaves, from which it never recovered. Like Babylonia, Capernaum thought it was something important, but it fell into the most profound hell. The Gospel of Matthew compares Capernaum with the city of Sodom, the symbol of the worse perversion, which was destroyed by God's anger (Gen 18, 16 to 19, 29). Sodom would have converted if it had seen the miracles which Jesus worked in Capernaum (Mt 11, 23-24). Today, the same paradox continues to exist. Many of us, Catholics since we were children, have such consolidated convictions that nobody is capable of converting us. In some places, Christianity, instead of being a source of change and of conversion, has become the refuge of the most reactionary forces of politics of the country.
● Luke 10, 16: "Anyone who listens to you listens to me; anyone who rejects you rejects me. And those who reject me reject the one who has sent me". This phrase places the accent on the identification of the disciples with Jesus, in so far as He is despised by the authorities. In Matthew the same phrase of Jesus, placed in another context, underlines the identification of the disciples with Jesus accepted by the people (Mt 10, 40). In both cases, the disciples identify themselves with Jesus as total gift, and through this gift realize their encounter with God, that God allows himself to be found by those who seek him.

4) Personal questions

● Does my city and my country deserve the warning of Jesus against Capernaum, Corazin and Bethsaida?
● How do I identify myself with Jesus?

5) Concluding prayer

Protect me, O God, in you is my refuge.
To Yahweh I say,
'You are my Lord, my happiness is in none.'
My birthright, my cup is Yahweh;
you, you alone, hold my lot secure. (Ps 16,1-2,5)

Ordinary Time 

1) Opening prayer

Father,

guide us, as You guide creation

according to Your law of love.

May we love one another

and come to perfection

in the eternal life prepared for us.

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 - Luke 9:43b-45

While they were all amazed at his every deed, Jesus said to his disciples, "Pay attention to what I am telling you. The Son of Man is to be handed over to men." But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask him about this saying.

3) Reflection

• The Gospel today presents the second announcement of the Passion, Death and Resurrection of Jesus. The disciples do not understand the words about the cross, because they are not able to understand a Messiah who becomes the servant of his brothers. They continue to dream about a glorious Messiah.

• Luke 9:43b-44: The contrast. “Everyone was full of admiration for all He did”. Jesus said to His disciples “For your part you must have these words constantly in mind: The Son of Man is going to be delivered into the power of men”. The contrast is very big. On one side, the vibration and admiration of the people for everything that Jesus said and did. Jesus seems to correspond to all that people dream, believe and expect. On the other side, the affirmation of Jesus that He will be put to death and delivered in the hands of men, that is, the opinion of the authority on Jesus is totally contrary to the opinion of the people.

• Luke 9:45: The announcement of the Cross. “But they did not understand what He said; for them it was so mysterious, that they did not understand the meaning and were afraid to ask questions concerning this argument”. The disciples listened to Him but they did not understand the words about the cross. But even in this way, they do not ask for any clarification. They are afraid to show their ignorance!

• The title Son of Man. This name appears quite frequently in the Gospels: 12 times in John, 13 in Mark, 28 in Luke, 30 in Matthew. In all, it appears 83 times in the four Gospels. This is the name which pleased Jesus the most. This title comes from the Old Testament. In the Book of Ezekiel, is indicated the very human condition of the prophet (Ezek 3:1,4,10, 17; 4:1 etc.). In the Book of Daniel, the same title appears in the apocalyptic vision (Dan 7:1-28) in which Daniel describes the empires of the Babylonians, of the Medes, of the Persians and of the Greeks. In the vision of the prophet, these four empires have the appearance of “monstrous animals” (cf. Dan 7: 3-8). They are animal empires which are brutal, inhuman, which persecute, dehumanize and kill (Dan 7:21,25). In the vision of the prophet, after the anti-human kingdoms, the Kingdom of God appears which has the appearance, not of an animal, but rather of a human person, a Son of Man. That is, a Kingdom with the appearance of people, a human kingdom, which promotes life, it humanizes (Dan 7:13-14). In the prophecy of Daniel the Son of Man represents, not an individual, but rather, as he himself says, the “people of the Saints of the Most High” (Dan 7:27; cf. Dan 7:18). It is the People of God who do not allow themselves to be dehumanized nor deceived or manipulated by the dominating ideology of the animal 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. That is, a Kingdom which promotes life, which humanizes persons.

Presenting Himself as Son of Man to the disciples, Jesus makes this mission His own which is the mission of all the People of God. It is as if He were to say to them and to all of us: “Come with Me! This mission is not only Mine, but it belongs to all of us! Let us go together to carry out the mission which God has entrusted to us, and thus realize the human and humanizing Kingdom of which He dreamt!” And He did this during all his life, especially during the last three years. Pope Leo the Great said, “Jesus was so human, but so human, like only God can be human”. The more human He was, the more divine He was. The more He is “Son of Man” the more He is “Son of God!” Everything which dehumanizes persons draws away from God. That was condemned by God, who has placed the good of the human person above all the laws, above the Sabbath or Saturday (Mk 2:27). At the moment when He was condemned to death by the religious tribunal of the Synedrium, Jesus assumes this title. When He was asked if He was “the Son of God” (Mk 14:61), He answered that He is the “Son of Man”: “I am. And you will see the Son of Man seated at the right hand of the Almighty” (Mk 14: 62). Because of this affirmation He was declared, by the authorities, guilty, deserving death. He Himself knew it because He had said, “The Son of Man did not come to be served, but to serve and to give His life as a ransom for many” (Mk 10: 45). 

4) Personal questions

• How do you combine suffering and faith in God in your life?

• In the time of Jesus there was contrast: people thought and expected or hoped in a certain way; the religious authority thought and expected or hoped in a different way. Today, this same contrast exists. 

5) Concluding Prayer

For ever, Yahweh,

Your word is planted firm in heaven.

Your constancy endures from age to age;

You established the earth and it stands firm. (Ps 119:89-90)