During her life on earth, the Blessed Virgin Mary showed herself to be the perfect image for the disciple of Christ. For this reason, in her apostolic mission the Church follows the example of the Virgin Mother of God - the perfect model of the following of Christ - especially in her commitment to our redemption, which Mary actively participated in from her "Fiat" to the Incarnation, to her presence at the foot of the Cross, and in her solidarity with the first Christian community gathered in prayer.
The Carmelite Constitutions (no. 91) speaking of the apostolic mission of the Order in the Local Church declare that "the Carmelite mission shares in the mission of Jesus, who was sent to proclaim the Good News of the Kingdom of God and to bring about the total liberation of humanity from all sin and oppression. Our ministry as Carmelites is, therefore an integral part of our charism. We are guided in this by the teaching of the pastors of the Church; by our tradition and by the values it upholds; by the signs of the times; and above all, by attentive listening to the Word, having regard also for its interpretation from the perspective of the poor. We are to evaluate and renew our service (diakonia) in the Church, so that we may better respond to the questions raised by the cultural, social and religious circumstances of the people. In our mission, we must take into account the talents and charisms of the brethren, and be aware of the natural limitations of our contribution."
The way God calls men and women to commit themselves to the building of the Kingdom is indeed mysterious and beyond our knowledge! Eight centuries ago, some Christians from different countries, inspired by the Spirit of God and by their own desire to serve the Lord faithfully, gathered on Mount Carmel in Palestine. These were the first Carmelites. Since then, the Lord has not ceased to call men and women to follow Him in the Carmelite Family. Faithful to their call to contemplation, fraternity and service, these men and women have spread to many countries in the world.
The Kingdom of God has not yet come in its fullness and the Spirit continues to call men and women to commit themselves to the Kingdom in the bosom of the Carmelite Family. Indeed, in recent times, the Carmelite Family has experienced an increase in religious and lay vocations..... and, at times, even in countries where the Carmelites are not present yet! In order to face the challenge of these young people and to welcome them into the Family, the Carmelite Order is committed to several missionary activities.
In response to the Spirit who is calling these men and women from various parts of the world to commit themselves to the building of the Kingdom of God and to the service of humanity, the Carmelite Order has committed itself in faith and with courage to realise these projects. It is the Spirit of God who gave birth to the Carmelite Family and who for eight centuries has blessed and guided it. It is obvious that these projects are costly and will meet with difficulties, but with the help of God and of Our Lady of Mount Carmel, the good will of the Carmelite Family and the help of all Christians, zealous for the spread of the Kingdom of God, all is possible. If, in some way, you would like to help to make these projects come true, you are invited to contact:
Via Giovanni Lanza, 138, 00184 Roma, Italia.
Fax: (+39) 0646201847 Tel: (+39) 0646201835
Email: aherwanta @ ocarm.org
Vatican Council II, when speaking of the universal right to education, declares that "Since every man of whatever race, condition, and age is endowed with the dignity of a person, he has an inalienable right to an education corresponding to his proper destiny and suited to his native talents, his sex, his cultural background, and his ancestral heritage. At the same time, this education should pave the way to brotherly association with other peoples, so that genuine unity and peace on earth may be promoted. For a true education aims at the formation of the human person with respect to his ultimate goal, and simultaneously with respect to the good of those societies of which, as a man, he is a member, and in whose responsibilities, as an adult, he will share.Some Schools Run by Carmelites
Argentina
Colegio San Juan de la Cruz
Zulema Lallana (Principal)
Román Velasco Arenas, O.Carm. (Responsible)
Phone: + 54-11-4244 0956
Email: rvelascoarenas @ gmail.com
Instituto Nuestra Señora del Carmen
Silvina E. Patiño (Principal)
Francisco Ortiz Pérez, O.Carm. (Responsible)
Phone: + 54-11-4244 0956
Email: fco.ortizperez @ gmail.com
Australia
Whitefriars College
Paul Cahill, O.Carm. (Principal)
Phone: + 61-39-8728200
Email: principal @ whitefriars.vic.edu.au
Brazil
C. Paroquial Nossa Senhora do Carmo
Edmilson Borges de Carvalho, O.Carm. (Principal)
Phone: + 55-44-34231404
Email: freiedmilson @ bol.com.br
Emerson Garcia (Co-principal)
Phone: + 55-44-34218220
Email: emersonparoquial @ gmail.com
Nossa Senhora do Carmo
Alberto de Souza, O.Carm. (Principal)
Phone: + 55-61-33462477
Email: freialberto @ pcse.org.br
Colombia
El Carmelo CEMEV
Lauro Negri, O.Carm. (Rector)
Phone: + 57-5-6292826
Email: carmelomisionero @ hotmail.com
Oliday Silva (Coordinator)
Phone: + 57-5-6292826
Email: olycarmen @ hotmail.com
Democratic Rep. Congo
Collège Saint Élie
Aliti’ang’o Unyuthowun (Principal)
Innocent Ndjabba, O.Carm. (Chaplain)
Phone: + 243-
Email:
École Primaire Carmel
Théophile Logosabo (Principal)
Jean Pierre Sumbu, O.Carm. (Chaplain)
Phone: + 243-
Email:
Lycée Butembo
Kisokero Kambale (Principal)
Phone: + 243-998777932
Email: lycee_butembo @ yahoo.fr
Jean de la Croix Dino, O.Carm. (Chaplain)
Email:
Dominican Republic
Colegio San Pío X
Ignacio Oryazabal, O.Carm. (Principal)
Phone: + 1-809-688 7144
Email:
Germany
Theresianum
Roland Hinzer, O.Carm. (Principal)
Phone: + 49-951-952240
Email: direktorat @ theresianum.de
India
Mount Carmel College
XX
Phone: + 91-994-7383242
Email:
Mount Carmel School
XX
Phone: + 91-851-2238758
Email:
Indonesia
SMAK Santo Paulus
Br. Antonius Sumardi, O.Carm.
Phone: + 62-331-421727
Email: sma.st.paulus @ gmail.com
SMAK Santo Albertus
Maximilian Kolbe Agung Wahyudianto, O.Carm. (Principal)
Phone: + 62-341-564556
Email: sma @ dempoku.com
Ireland
Terenure College
Éanna Óhóbáin, O.Carm. (Principal of High School)
Phone: + 353-1-4904621
Email: fr.eanna @ terenurecollege.ie
Michael Troy, O.Carm. (Principal of Grade School)
Phone: + 353-1-4904621
Email: + mfptroy @ eircom.net
Italy
Santa Maria del Carmine
Nicola Barbarello, O.Carm. (Responsible)
Phone: + 39-08-81636175
Email: nicolabarbarello @ alice.it
Malta
Saint Elias College
Charles Mallia, O.Carm. (Rector)
Phone: + 356-21484121
Email: rector @ stelias.edu.mt
Peru
Colegio Nuestra Señora del Carmen
Rodolfo Aznarán, O.Carm. (President)
Phone: + 51-1-7195787
Email: raznaran @ carmelitas.edu.pe
Domingo Lanseros (Principal)
Phone: + 51-1-7195794
Email: lanseros @ carmelitas.edu.pe
I.E. 7701 Nuestra Señora del Carmen
Herbert Pinedo Paz (Principal)
Phone: + 51-1-2471107
Email: instedu7701_nsc @ terra.com.pe
Eduardo Rivero, O.Carm. (Assessor)
Phone: + 51-1-4460137
Email: frayedu21 @ hotmail.com
Institución Educativa Nuestro Salvador
Lia Carrión (Principal)
Phone: + 51-1-2930272
Email: nscarmelita @ ec-red.com
Kevin Lafey, O.Carm. (Pastor)
Phone: + 51-1-2930263
Email: klafey @ carmelnet.org
Philippines
Fr. Urios High School of Prosperidad
Alaindelon Balasabar, O.Carm.
Phone: + 63-85-2413499
Email: spring_carm @ yahoo.com
Mount Carmel College of San Francisco
Alaindelon Balasabar, O.Carm.
Phone: + 63-85-242-3583
Email: spring_carm @ yahoo.com
Mount Carmel College of Scalante
Perfecto Ll. Adeva, O.Carm. (President)
Phone: + 63-34-4540212
Email:
Mount Carmel High School of Rosario
Alaindelon Balasabar, O.Carm.
Phone: + 63-
Email: spring_carm @ yahoo.com
Puerto Rico
Academia Santa Teresita
Tomás Ciscar, O.Carm. (Principal)
Phone: + 1-787-7274260
Email:
Nuestra Señora del Rosario
Jorge Betancourt, O. Carm. (Principal)
Phone: + 1-787-8712005
Gabriel Torres Rivera, O.Carm. (Assessor)
Phone: + 1-787-8712222
Email: orgab16 @ hotmail.com
Spain
Mare de Déu del Carme
Francesc Rubio Hortelano (Principal)
Phone: + 34-93-7351170
Email: direccio @ carmelitans.org
Xavier Domingo Garmón Calvo, O.Carm. (Responsible)
Phone: + 34-93-73548 77
Email: administracio @ carmelitans.org
Nuestra Señora del Carmen
Tomás Leal Rodríguez, O.Carm. (Principal)
Phone: + 34-95-2841244
Email: KARMEL @ telefonica.net
San José de Begoña
Pablo Herrasti Barbancho, O.Carm. (Principal)
Phone: + 34-91-3584136
Email: sjosebm @ planalfa.es
Santa María del Carmen
Juan Pérez Yañez, O.Carm. (Principal)
Phone: + 34-91-3774569
Email: smcarmen @ planalfa.es
Virgen del Carmen (Castellón)
Francisco Brun Pérez (Principal)
Phone: + 34-964-521795
Email: francisco @ carmelitasvillarreal.org
Juan Gregorio Señor Benedí, O.Carm.
Phone: + 34-964-521795
Email: goyo @ carmelitasvillarreal.org
Virgen del Carmen (Onda)
Pedro José Quintana Jiménez (Principal)
Phone: + 34-964-601385
Email: vcarmeno @ planalfa.es
Luis Torres Pérez, O.Carm. (Responsible)
Phone: + 34-964-601395
Email: vcarmeno @ planalfa.es
United States
Carmel Catholic High School
Judith Mucheck (President)
Phone: + 1-847-3883359
Email: jmucheck @ carmelhs.org
Crespi Carmelite High School
Thomas Schrader, O.Carm. (President)
Phone: + 1-818-3451672 x 326
Email: tschrader @ crespi.org
Paul Henson, O.Carm. (Principal)
Phone: + 1-818-3451672 x 316
Email: phenson @ crespi.org
Joliet Catholic Academy
Faith Szambelancyk, OSF (President)
Phone: + 1-815-7410588
Email: faith @ jca-online.org
Jeff Budz (Principal)
Phone: + 1-815-7410587
Email: jbudz @ jca-online.org
Mount Carmel High School
Carl Markelz, O.Carm. (President & Principal)
Phone: + 1-773-3241020
Email: cmarkelz @ mchs.org
Salpointe Catholic High School
Fred Tillotson, O.Carm. (Head of School)
Phone: + 1-520-3276581
Email: president @ salpointe.org
Zimbabwe
Kriste Mambo
XX
Phone: + 263-29-2376
Email:
Ordinary Time
1) Opening prayer
Almighty God,
our creator and guide,
may we serve You with all our hearts
and know Your forgiveness in our lives.
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 7:36-50
A certain Pharisee invited Jesus to dine with him, and he entered the Pharisee's house and reclined at table. Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment. When the Pharisee who had invited him saw this he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner." Jesus said to him in reply, "Simon, I have something to say to you." "Tell me, teacher," he said. "Two people were in debt to a certain creditor; one owed five hundred days' wages and the other owed fifty. Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?" Simon said in reply, "The one, I suppose, whose larger debt was forgiven." He said to him, "You have judged rightly." Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. You did not anoint my head with oil, but she anointed my feet with ointment. So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little." He said to her, "Your sins are forgiven." The others at table said to themselves, "Who is this who even forgives sins?" But he said to the woman, "Your faith has saved you; go in peace."
3) Reflection
• Today’s Gospel presents the episode of the woman with the perfume who was accepted by Jesus during a feast in house of Simon the Pharisee. One of the aspects of the novelty of the Good News of Jesus is the surprising attitude of Jesus toward women. At the time of the New Testament women lived marginalized. In the Synagogue they could not participate in the public life and they could not be witnesses. Many women, though, resisted this exclusion. From the time of Ezra, the marginalization of women had been increasing on the part of the religious authority (Ezr 9:1 to 10:44), and the resistance of women against their exclusion, also increased, as we can see in the stories of Judith, Esther, Ruth, Noemi, Suzanne, and the Sulamite and others. This resistance found echo and acceptance in Jesus. In the episode of the woman with the perfume there is inconformity which springs up and the resistance of the women in the life of every day and the acceptance of Jesus.
• Luke 7:36-38: The situation which breaks out the debate. Three completely different persons meet with one another: Jesus, Simon, the Pharisee, a practicing Jew, and the woman, whom they said that she was a sinner. Jesus is in the house of Simon who has invited Him to dinner with him. The woman enters, and she places herself at the feet of Jesus, and begins to cry, bathing Jesus’ feet with her tears, and dries them with her loose hair. She kisses His feet and anoints them with perfume. To get the hair loose in public was a gesture of independence. Jesus does not draw back, nor does He send the woman away, rather He accepts her gesture.
• Luke 7:39-40: The reaction of the Pharisee and the response of Jesus. Jesus was accepting a person, who, according to the custom of the time, could not be accepted, because she was a sinner. The Pharisee, observing everything, criticizes Jesus and condemns the woman: “If this man were a prophet, He would know who this woman is and what sort of person it is who is touching Him and what a bad name she has”. Jesus uses a parable to respond to the provocation of the Pharisee.
• Luke 7:41-43: The parable of the two debtors. One owed 500 denarii, the other 50. Neither one was able to pay, both of them were forgiven. Which of them will love their master more? Response of the Pharisee: “The one who was let off more, I suppose!” The parable presupposes that both, the Pharisee and the woman, had received some favor from Jesus. By the attitude that both take before Jesus they indicate how much they appreciate the favor received. The Pharisee shows his love, his gratitude, by inviting Jesus to eat with him. The woman shows her love, her gratitude, by her tears, the kisses and the perfume.
• Luke 7:44-47: The message of Jesus for the Pharisee. After having received the response of the Pharisee, Jesus applies the parable. Even if He was in the house of the Pharisee, invited by him, Jesus does not lose the freedom to speak and to act. He defends the woman against the criticism of the practicing Jew. The message of Jesus for the Pharisees of all times is this one: “The one who is forgiven little, loves little!” A Pharisee thinks that he is not a sinner because he observes the law in everything. The personal assurance that I, a Pharisee, create for myself many times, in the observance of the Law of God and of the Church, prevents me from experiencing the gratuity of the love of God. What is important is not the observance of the law in itself, but the love with which I observe the law. And using the symbols of the love of the woman, Jesus responds to the Pharisee who considered himself to be in peace with God: “you poured no water over My feet; you gave Me no kiss, you did not anoint My head with perfumed oil! Simon, in spite of the banquet that you have offered Me, you have loved very little!”
• Luke 7:48-50: The word of Jesus to the woman. Jesus declares that the woman is forgiven and then adds: “Your faith has saved you, go in peace!” Here we have the novelty of the attitude of Jesus. He does not condemn but He accepts. It is faith which helps the woman to encounter herself and to encounter God. In the relationship with Jesus, a new force springs up in her and makes her be born again.
4) Personal questions
• Where, when, and how are women despised or rejected by the Pharisee of today?
• The woman certainly would not have done what she did if she was not absolutely certain that Jesus would accept her. Do the marginalized and migrant persons have the same certainty today?
5) Concluding Prayer
For Yahweh is good,
His faithful love is everlasting,
His constancy from age to age. (Ps 100: 5)
Lectio Divina: The Exaltation of the Holy Cross - John 3:13-17
Written byAnyone who believes in Jesus has eternal life.
Opening prayer
Oh Father who wanted to save man
by the Cross of Christ, Your Son,
grant to us who have known on earth
His mystery of love,
to enjoy in Heaven the fruits of His redemption.
We ask this through Christ our Lord.
1. LECTIO
Reading:
Jesus said to Nicodemus:
"No one has gone up to heaven
except the one who has come down from heaven, the Son of Man.
And just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life."
For God so loved the world that he gave his only Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
2. MEDITATIO
a) Key for the reading:
The text for today’s Liturgy has been taken from the Feast of the Exaltation of the Holy Cross. It should not surprise us that the passage chosen for this celebration forms part of the fourth Gospel, because, it is precisely this Gospel which presents the mystery of the cross of the Lord as the exaltation. This is clear from the beginning of the Gospel: “as Moses lifted up the snake in the desert, so must the Son of man be lifted up” (Jn 3:14; Dan 7:13). John explains the mystery of the Incarnate Word in the paradoxical movement of the descent-ascent (Jn 1:14,18; 3:13). In fact, it is this mystery which offers the key for the reading in order to understand the evolution of the identity and of the mission of the passus et gloriosus (suffering and glorious) of Jesus Christ, and that we may well say that this is not only valid for the text of John. The Letter to the Ephesians, for example, uses this paradoxical movement to explain the mystery of Christ: “Now, when it says, ‘He went up’, it must mean that He had gone down to the deepest levels of the earth” (Eph 4:9).
Jesus is the Son of God who becoming Son of man (Jn 3:13) makes known to us the mysteries of God (Jn 1:18). He alone can do this, in so far as He alone has seen the Father (Jn 6:46). We can say that the mystery of the Word who descends from Heaven responds to the yearning of the prophets: who will go up to heaven to reveal this mystery to us? (cf. Deut 30:12; Prov 30:4). The fourth Gospel is full of references to the mystery of He who “is from Heaven” (1 Cor 15:47). The following are some quotations or references: Jn 6:33, 38,51, 62; 8:42; 16:28-30; 17:5.
The exaltation of Jesus is precisely in His descent to come to us, unto death, and death on the Cross, on which He was lifted up like the serpent in the desert, which, “anybody… who looked at it would survive” (Num 21:7-9; Zech 12:10). John reminds us in the scene of the death of Jesus Christ being lifted up: “They will look to the one whom they have pierced” (Jn 19:37). In the context of the fourth Gospel, “to turn and look” means “to know,” “to understand,” “to see.”
Frequently, in John’s Gospel, Jesus speaks about His being lifted up: “When you have lifted up the Son of Man, then you will know that I am He” (Jn 8:28); “when I am lifted up from the earth, I shall draw all peoples to Myself. By these words He indicated the kind of death He would die” (Jn 12: 32-33). In the synoptics also Jesus announces to His disciples the mystery of His condemnation to death on the cross (see Mt 20:27-29; Mk 10:32-34; Lk 18:31-33). In fact, Christ had “to suffer all that to enter into His glory” (Lk 24:26).
This mystery reveals the great love which God has for us. He is the Son given to us, “so that anyone who believes in Him will not be lost, but will have eternal life,” this Son whom we have rejected and crucified. But precisely in this rejection on our part, God has manifested Himself to us His fidelity and His love which does not stop before the hardness of our heart. And even in spite of our rejection and our contempt He gives us salvation (cf. Acts 4:27-28), remaining firm in fulfilling His plan of mercy: God, in fact, has not sent His Son into the world to condemn the world, but in order that the world may be saved through Him.”
b) A few questions:
i) What struck you in the Gospel?
ii) What does the exaltation of Christ and of His cross mean for you?
iii) What consequences does this paradoxical movement of descent-ascent imply in the living out of faith?
3. ORATIO
Psalm 77 (1-2, 34-38)
My people, listen to My teaching,
pay attention to what I say.
I will speak to you in a parable,
unfold the mysteries of the past.
Whenever He slaughtered them,
they began to seek Him;
they turned back and looked eagerly for Him,
recalling that God was their rock,
God the Most High, their redeemer.
They tried to flatter Him with their mouths;
their tongues were deceitful towards Him.
Their hearts were not loyal to Him;
they were not faithful to His covenant.
But in His compassion He forgave their guilt
instead of killing them,
time and again repressing His anger
instead of rousing His full wrath.
4. CONTEMPLATIO
"Jesus Christ as Lord,
to the glory of God the Father." (Phil 2:11)
Ordinary Time
1) Opening prayer
God our Father,
you redeem us
and make us your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance you promised.
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 6,43-49
Jesus said to his disciples: ‘There is no sound tree that produces rotten fruit, nor again a rotten tree that produces sound fruit. Every tree can be told by its own fruit: people do not pick figs from thorns, nor gather grapes from brambles.
Good people draw what is good from the store of goodness in their hearts; bad people draw what is bad from the store of badness. For the words of the mouth flow out of what fills the heart. ‘Why do you call me, “Lord, Lord” and not do what I say?
‘Everyone who comes to me and listens to my words and acts on them—I will show you what such a person is like. Such a person is like the man who, when he built a house, dug, and dug deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But someone who listens and does nothing is like the man who built a house on soil, with no foundations; as soon as the river bore down on it, it collapsed; and what a ruin that house became!’
3) Reflection
• In today’s Gospel we have the last part of the Discourse of the Plains that is, the version which Luke presents in the Sermon on the Mountain of the Gospel of Matthew. And Luke puts together what follows:
• Luke 6, 43-45: The parable of the tree that bears good fruit. “There is no sound tree that produces rotten fruit, nor again a rotten tree that produces sound fruit. Every tree can be known by its own fruit: people do not pick figs from thorns, or gather grapes from brambles”. The letter of James the Apostle serves as a comment to this parable of Jesus: “Does any water supply give a flow of fresh water and salt water out of the same pipe? Can a fig tree yield olives, my brothers, or a vine yield figs? No more can sea water yield fresh water” (James 3, 11-12). A person who is well formed in the tradition of living together in community develops within self a good nature which leads him/her to do good. “The good of the treasure of his/her heart is brought out”, but the person who does not pay attention to his/her formation will have difficulty in producing good deeds. Rather, “from his/her evil treasure evil will come out evil, because the mouth speaks of the fullness of the heart”. Concerning the “good treasure of the heart” it is worthwhile to remember what the Book of Ecclesiasticus’ says on the heart, the source of good counsel: “Stick to the advice your own heart gives you, no one can be truer to you than that; since a person’s soul often gives a clearer warning than seven watchmen perched on a watchtower. And besides all this beg the Most High to guide your steps into the truth” (Si 37, 13-15).
• Luke 6, 46: It is not sufficient to say, Lord, Lord. What is important is not to say beautiful things about God, but rather to do the will of the Father and in this way be a revelation of his face and of his presence in the world.
• Luke 6, 47-49: To construct the house on rock. To listen and to put into practice, this is the conclusion of the Sermon on the Mountain. Many people sought security and religious power in the extraordinary heads (gifts) or in the observance. But true security does not come from power; it does not come from any of those things. It comes from God! And God becomes the source of security, when we seek to do his will. And in this way he will be the rock which will support us, in the difficult hours and in the storms.
God is the rock of our life. In the Book of Psalms, we frequently find the expression: “God is my rock, my fortress... My God, my Rock, my refuge, my shield, the force which saves me...” (Ps 18, 3). He is the defence and the force of those who believe in him and who seek justice (Ps 18, 21-24). The persons, who trust in this God, become, in turn, a rock for others. Thus the prophet Isaiah invites the people who were in exile: “Listen to me, you who pursue saving justice, you who seek Yahweh. Consider the rock from which you were hewn, the quarry from which you were dug. Consider Abraham your father and Sarah who gave you birth” (Is 51, 1-2). The prophet asks the people not to forget the past and to remember Abraham and Sarah who because of their faith in God became a rock, the beginning of the People of God. Looking toward this rock, the people should draw courage to fight and get out of the exile. And thus Matthew exhorts the communities to have as an incentive or encouragement this same rock (Mt 7, 24-25) and in this way be themselves rocks to strengthen their brothers in the faith. This is also the significance which Jesus gives to Peter: “You are Peter and on this Rock I will build my Church” (Mt 16, 18). This is the vocation of the first communities called to unite themselves to Jesus, the living Rock, so as to become themselves living rocks, listening and putting into practice the Word (P 2, 4-10; 2, 5; Ep 2,19-22).
4) Personal questions
• Which is the quality of my heart?
• Is my house built on rock?
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
God our Father,
You redeem us
and make us Your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance You promised.
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 6:39-42
Jesus told his disciples a parable: "Can a blind person guide a blind person? Will not both fall into a pit? No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher. Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own? How can you say to your brother, 'Brother, let me remove that splinter in your eye,' when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother's eye."
3) Reflection
• Today’s Gospel gives us some of the passages of the discourse which Jesus pronounced on the plain after having spent the night in prayer (Lk 6:12) and after He had called the twelve to be His apostles (Lk 6:13-14). Many of the sayings in this discourse had already been pronounced on other occasions, but Luke, imitating Matthew, puts them together in this Sermon on the Plain.
• Luke 6:39: The parable of the blind man who guides another blind man. Jesus tells a parable to the disciples: “Can a blind man guide another blind man? Will not both of them fall into a hole?” A parable of one line, quite similar to the warnings which, in Matthew’s Gospel, are addressed to the Pharisees: “Alas for you, blind guides!” (Mt 23:16-17,19,24,26) Here in the context of the Gospel of Luke, this parable is addressed to the animators of the communities who consider themselves the masters of truth, superior to others and because of this, they are blind guides.
• Luke 6:40: Disciple – Master. “The disciple is not greater than the teacher, but the well prepared disciple will be like the teacher” Jesus is the Master, not the professor. The professor in class teaches different subjects, but does not live with the pupils. The Master or Lord does not teach lessons; he lives with the pupils. His subject matter is himself, his life witness, his way of living the things that he teaches. Living together with the Master, the Lord has three aspects: (1) the Master is the model or example to be imitated (cf. Jn 13:13-15). (2) The disciple not only contemplates and imitates, he commits himself to the same destiny of the Master, with his temptations (Lk 22:28), his persecution (Mt 10:24-25), his death (Jn 11:16); (3) He not only imitates the model, he not only assumes the commitment, but arrives at identifying himself with Him: “I live, but it is not I who live, but Christ lives in me!” (Gal 2:20). This third aspect is the mystical dimension of the following of Jesus, fruit of the action of the Spirit.
• Luke 6:41-42: The splinter in the brother’s eye. “Why do you observe the splinter in your brother’s eye and never notice the great log in your own? How can you say to your brother: ‘Brother, let me take out that splinter in your eye, when you cannot see the great log in your own? Hypocrite! Take the log out of your own eye first, and then you will see clearly enough to take out the splinter in your brother’s eye”. In the Sermon on the Mount, Matthew treats the same theme and explains a bit better the parable of the splinter in the eye. Jesus asks for a creative attitude which will make us capable of going and encountering others without judging them, without preconceptions and rationalizing, but accepting the brother (Mt 7:1-5). This total openness toward others considering them as brothers/sisters will arise in us only when we are capable of relating to God with total trust as His children (Mt 7:7-11).
4) Personal questions
• Splinter and log in the eye. How do I relate with others at home and in my family, in work and with my colleagues, in community and with the brothers and sisters?
• Master and disciple. How am I a disciple of Jesus?
5) Concluding Prayer
Lord, how blessed are those who live in Your house;
they shall praise You continually.
Blessed those who find their strength in You,
whose hearts are set on pilgrimage. (Ps 84:4-5)
Ordinary Time
1) Opening prayer
God our Father,
You redeem us
and make us Your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance You promised.
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 6:27-38
Jesus said to his disciples: "To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as you would have them do to you. For if you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. If you lend money to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, and get back the same amount. But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as also your Father is merciful. "Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you."
3) Reflection
• In today’s Gospel we have the second part of the “discourse on the plain.” In the first part (Lk 6:20-26), Jesus addresses Himself to the disciples (Lk 6:20). In the second part (Lk 6: 27-49), He addresses Himself “to you who listen to Me,” that is, the great crowds of poor and sick people, who had come from all parts (Lk 6:17-19).
• Luke 6:27-30: Love your enemies! The words that Jesus addresses to these people are demanding and difficult: to love your enemies, not to curse them, to present the other cheek to anyone who slaps you on one cheek, and do not protest or complain when somebody takes what is yours. Taken literally, these commands seem to favor the rich who rob,but not even Jesus observes them literally. When the soldier struck Him on the face, He did not offer the other cheek but rather reacted firmly: “If there is some offense in what I said, point it out, but if not why do you strike Me?” (Jn 18: 22-23). Then, how are these words to be understood? The following verses help us to understand what Jesus wants to teach us.
• Luke 6:31-36: The Golden Rule! to imitate God. Two sayings of Jesus help us to understand what He wants to teach. The first saying is the so called Golden Rule: “Treat others as you would like people to treat you!” (Lk 6:31). The second saying is “Be merciful as your Father in Heaven is merciful!” (Lk 6:36). These two directives indicate that Jesus does not want simply to change the situation, because nothing would change. He wants to change the system. The novelty which He wants to construct comes from the new experience of God the Father, full of tenderness who accepts all! The words of threat against the rich cannot be the occasion of revenge on the part of the poor! Jesus demands the contrary attitude: “Love your enemies!” Love cannot depend on what I receive from others. True love should want the good of others, independently of what he or she does for me. Love should be creative, because that is how God’s love is for us: “Be merciful, as your Heavenly Father is merciful!” Matthew says the same thing with other words: “Be perfect as your Father in Heaven is perfect” (Mt 5:48). Never will anyone be able to say, “Today I have been perfect as the Father in Heaven is perfect! I have been merciful as the Father in Heaven is merciful.” We will always be below the measure which Jesus has placed before us.
In Luke’s Gospel, the Golden Rule says, “Treat others as you would like people to treat you!” (Lk 6:31). Matthew, in his Gospel, gives a different formulation: “Treat others as you would like others to treat you.” And he adds, “That is the Law and the Prophets” (Mt 7,12). Practically, all religions in the whole world have the same Golden Rule with a diverse formulation. This is a sign that a universal intuition or desire is expressed which comes from God and is part of our being in the image of God.
• Luke 6:37-38: “Do not judge and you will not be judged; do not condemn and you will not be condemned; forgive and you will be forgiven; give and there will be gifts for you; a full measure, pressed down, shaken together, and overflowing, will be poured into your lap; because the standard you use will be the standard used for you.” These are four counsels: two in a negative form, do not judge and do not condemn; and two in positive form: to forgive and to give an abundant measure. When He says, “there will be gifts for you,” Jesus refers to the treatment which God wants to bestow on us. But when our way of treating others is mean, God cannot use with us the abundant and overflowing measure that He would want to use.
Celebrate the visit of God. The Discourse on the Plains or the Sermon on the Mount, from the beginning, leads the listeners to make a choice, to opt, in favor of the poor. In the Old Testament, several times, God placed before people this same choice, blessing or curse. People were given the freedom to choose: “Today I call heaven and earth to witness against you: I am offering you life or death, blessing or curse. Choose life, then, so that you and your descendants may live” (Deut 30:19).It is not God who condemns, but the people themselves according to the choice that they make between life and death, good or evil. These moments of choosing are moments of the visit of God to His people (Gen 21:1; 50:24-25); Ex 3:16; 32:34; Jr 20:10; Ps 65:10; Ps 80:15; Ps 106: 4). Luke is the only Evangelist who uses this image of the visit of God (Lk 1:68, 78; 7:16; 19:44; Acts 15:16). For Luke it is the visit of God which places the choice between blessing or curse before people: “Blessed are you who are poor” and “Alas for you, the rich!” But people do not recognize the visit of God (Lk 19:44).
4) Personal questions
• Do we look at life and at people with the same viewpoint as Jesus?
• What does it mean today “be merciful as your Heavenly Father is merciful”?
• Am I as literal as Jesus in love and mercy, or do I rationalize it away and compartmentalize it so it doesn’t apply to situations in my life?
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)
Ordinary Time
1) Opening prayer
God our Father,
You redeem us
and make us Your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance You promised.
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 1:1-16, 18-23
The Book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers. Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse, Jesse the father of David the king. David became the father of Solomon, whose mother had been the wife of Uriah. Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph. Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah. Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah. Hezekiah became the father of Manasseh, Manasseh the father of Amos, Amos the father of Josiah. Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile. After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor, Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud, Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob, Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Christ. Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit. Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly. Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.” All this took place to fulfill what the Lord had said through the prophet: Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel, which means “God is with us.”
3) Reflection
• Today, September 8th, Feast of the Nativity of Our Lady, the Gospel gives us the genealogy, or birth certificate, of Jesus. By means of the list of His ancestors, the Evangelist tells the communities who Jesus is and how God acts in a surprising way in order to fulfill His promise. On our birth certificate there is our name and the name of our parents. Some people, to say who they are, also recall the names of the grandparents. Others are ashamed of their ancestors, of their families, and hide behind appearances which deceive. The birth certificate of Jesus has many names. On the list of names there is a great novelty. At that time, the genealogy indicated only the names of the men. This is why it is surprising that Matthew also mentions five women among the ancestors of Jesus: Tamar, Rahab, Ruth, the wife of Uriah and Mary. Why does he choose precisely these five women and not others? This is the question which the Gospel of Matthew leaves for us.
• Matthew 1:1-17: The long list of names – the beginning and the end of the genealogy. At the beginning and at the end of the genealogy, Matthew clearly makes us understand Jesus’ identity: He is the Messiah, son of David and son of Abraham. As descendant of David, Jesus is the response of God to the expectations of the Jewish people (2 Sam 7, 12, and 16). As descendant of Abraham, He is source of blessings and of hope for all nations of the earth (Gen 12-13). Therefore, in this way, both the Jews and the pagans who formed part of the communities of Syria and of Palestine at the time of Matthew could see that their hope was fulfilled in Jesus. .
Drawing up the list of the ancestors of Jesus, Matthew adopts a plan of 3 X 14 generations (Mt 1:17). The number two is the number of the divinity. Number 14 is two times 7, which is the number of perfection. At that time, it was something common to interpret or calculate God’s action by using numbers and dates. By means of these symbolic calculations, Matthew reveals the presence of God throughout the generations and expresses the conviction of the communities who said that Jesus appeared at the time established by God. With His coming history reaches its fulfillment.
The message of the five women mentioned in the genealogy. Jesus is the response of God to the expectation both of the Jews and of the pagans, but it is in a completely surprising way. In the stories of the four women of the Old Testament, mentioned in the genealogy, there is something abnormal. The four of them were foreigners, and they will conceive their sons outside the normal schema of the behavior of that time and they do not keep the requirements of the laws of purity of the time of Jesus. Tamar, a Canaanite, a widow, dresses as a prostitute of Jericho to oblige Judah to be faithful to her and to give her a son (Gen 38:1-30). Rahab, a prostitute from Jericho, makes an alliance with the Israelites. She helped them to enter the Promised Land and professed faith in a God who liberates from the Exodus. (Judg 2:1-21). Bathsheba, a Hittite, wife of Uriah, was seduced, abused and made pregnant by King David, who in addition to that, ordered her husband to be killed (2 Sam 11:1-27). Ruth, a Moabite, a poor widow, chose to remain with Naomi and adhere to the people of God (Rt 1, 16-18). Advised by her mother-in-law Naomi, Ruth imitates Tamar and spends the night together with Boaz, obliging him to observe the law and to give her a son. From their relation Obed was born, the grandfather of King David (Ruth 3:1-15; 4:13-17). These four women question the models of behavior imposed by the patriarchal society. And thus, their conventional initiative will give continuity to the descendants of Jesus and will bring salvation to all the people. Through them, God realizes His plan and sends the promised Messiah. Truly, God’s way of acting surprises and makes one think! At the end the reader will ask, “And Mary? Is there something irregular in her? What is it? We get the response from the story of Saint Joseph which follows in (Mt 1:18-23).
• Mathew 1:18-23: Saint Joseph was just. What was irregular in Mary is that she became pregnant before living together with Joseph, her betrothed, who was a just man. Jesus says, “If your justice is not greater than the justice of the Pharisees and the scribes, you will not enter the Kingdom of Heaven.” If Joseph had been just according to the justice of the Pharisees, he would have denounced Mary and she would have been stoned. Jesus would have died. Thanks to the true justice of Joseph, Jesus was able to be born.
4) Personal questions
• When I present myself to others, what do I say about myself and about my family?
• If the Evangelist mentions only these five women together with over forty men, no doubt, he wants to communicate a message. What is this message? What does all this tell us about the identity of Jesus? And what does this say about us?
5) Concluding Prayer
They shall speak of the glory of Your kingship
and tell of Your might,
making known Your mighty deeds to the children of Adam,
the glory and majesty of Your kingship. (Ps 145:10-11)
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Ordinary Time
1) Opening prayer
God our Father,
You redeem us
and make us Your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance You promised.
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 6:12-19
Jesus departed to the mountain to pray, and he spent the night in prayer to God. When day came, he called his disciples to himself, and from them he chose Twelve, whom he also named Apostles: Simon, whom he named Peter, and his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor. And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured. Everyone in the crowd sought to touch him because power came forth from him and healed them all.
3) Reflection
• The Gospel today presents two facts: the choice of the twelve apostles (Lk 6:12-16) and the enormous crowds who want to meet Jesus (Lk 6:17-19). The Gospel today invites us to reflect on the twelve who were chosen to live with Jesus, being apostles. The first Christians remembered and registered the name of these twelve and of some other men and women, who followed Jesus and who, after His Resurrection, began to create the communities for the world outside. Today, also, we remember some catechists or people significant for our own Christian formation.
• Luke 6:12-13: The choice of the 12 apostles. Before choosing the twelve apostles definitively, Jesus spent a whole night in prayer. He prays in order to know whom to choose and then chooses the twelve, whose names are in the Gospels and they will receive the name of apostles. Apostle means sent, missionary. They were called to carry out a mission, the same mission that Jesus received from the Father (Jn 20:21). Mark is more concrete and says that God called them to be with Him and He sends them on mission (Mk 3: 14).
• Luke 6:14-16: The names of the 12 Apostles. With small differences the names of the twelve are the same in the Gospels of Matthew (Mt 10:2-4), Mark (Mk 3:16-19) and Luke (Lk 6:14-16). The majority of these names come from the Old Testament. For example, Simeon is the name of one of the sons of the patriarch Jacob (Gen 29: 33). James (Giacomo) is the same name of Jacob (Gen 25:26), Judah is the name of the other son of Jacob (Gen 35:23). Matthew also had the name of Levi (Mk 2:14), the other son of Jacob (Gen 35:23) Of the twelve apostles, seven have a name that comes from the time of the patriarchs: two times Simon, two times, James, two times Judah, and one time Levi! That reveals the wisdom and the pedagogy of the people. Through the names of the patriarchs and the matriarchs, which were given to the sons and daughters, people maintained alive the tradition of the ancestors and helped their own children not to lose their identity. What are the names which we give our children today?
• Luke 6:17-19: Jesus goes down from the mountain and people are looking for Him. Coming down from the mountain with the twelve, Jesus found an immense crowd of people who were trying to hear His words and to touch Him, because people knew that a life force came out of Him. In this crowd there were Jews and foreigners, people from Judaea and also from Tyre and Sidon. There were people who were abandoned, disoriented. Jesus accepts all those who look for Him, Jews and pagans! This is one of the themes preferred by Luke!
These twelve men, called by Jesus to form the first community, were not saints. They were common people, like all of us. They had their virtues and their defects. The Gospels tell us very little on the temperament and the character of each one of them. But what they say, even if not much, is for us a reason for consolation.
- Peter was a generous person and full of enthusiasm (Mk 14:29,31; Mt 14:28-29), but at the moment of danger and of making a decision, his heart becomes small and cannot go ahead (Mt 14:30; Mk 14:66-72). He was even Satan for Jesus (Mk 8:33). Jesus calls him Rock (Peter). Peter of himself was not ‘Pietra’ - Rock, he becomes Rock (Pietra) because Jesus prays for him (Lk 22:31-32).
- James and John are ready to suffer with and for Jesus (Mk 10:39), but they were very violent (Lk 9:54), Jesus calls them “sons of thunder” (Mk 3:17). John seemed to have some sort of envy. He wanted Jesus only for his group (Mk 9:38).
- Philip had a nice welcoming way. He knew how to put others in contact with Jesus (Jn 1:45-46), but he was not too practical in solving the problems (Jn 12:20-22; 6:7). Sometimes he was very naïve. There was a moment when Jesus lost His patience with him: Have I been with you all this time, Philip, and you still do not know Me? (Jn 14: 8-9).
- Andrew, the brother of Peter and friend of Philip, was more practical. Philip goes to him to solve the problems (Jn 12:21-22). Andrew calls Peter (Jn 1:40-41), and Andrew found the boy who had five loaves of bread and two fish (Jn 6:8-9).
- Bartholomew seems to be the same as Nathanael. This one was from there and could not admit that anything good could come from Nazareth (Jn 1:46).
- Thomas was capable of sustaining his own opinion, for a whole week, against the witness of all the others (Jn 20:24-25). But when he saw that he was mistaken, he was not afraid to acknowledge his error (Jn 20:26-28). He was generous, ready to die with Jesus (Jn 11: 16).
- Matthew or Levi was a Publican, a tax collector, like Zaccheus (Mt 9:9; Lk 19:2). They were people who held to the system of oppression of that time.
- Simon, instead, seems to have belonged to the movement which radically opposed the system which the Roman Empire imposed on the Jewish people. This is why he was also called Zealot (Lk 6:15). The group of the Zealots even succeeded in bringing about an armed revolt against the Romans.
- Judah was the one who was in charge of the money in the group (Jn 13:29). He betrayed Jesus.
- James, son of Alphaeus, and Judas Thaddeus. The Gospels say nothing of these two; they only mention their name.
4) Personal questions
• Jesus spends the whole night in prayer to know whom to choose, and then He chooses those twelve. What conclusions can you draw? Do you do the same when making an important choice in your life?
• Do you recall the people who began the community to which you belong? What do you remember about them: the content of what they taught or the witness they gave?
5) Concluding Prayer
They shall dance in praise of His name,
play to Him on tambourines and harp!
For Yahweh loves His people,
He will crown the humble with salvation. (Ps 149:3-4)
Ordinary Time
1) Opening prayer
God our Father,
You redeem us
and make us Your children in Christ.
Look upon us,
give us true freedom
and bring us to the inheritance You promised.
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 6:6-11
On a certain sabbath Jesus went into the synagogue and taught, and there was a man there whose right hand was withered. The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him. But he realized their intentions and said to the man with the withered hand, "Come up and stand before us." And he rose and stood there. Then Jesus said to them, "I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?" Looking around at them all, he then said to him, "Stretch out your hand." He did so and his hand was restored. But they became enraged and discussed together what they might do to Jesus.
3) Reflection
• Context: This passage presents Jesus who cures a man with a withered hand. Different from the context of chapters 3 and 4 in which Jesus is alone, now here He is surrounded by His disciples and the women who go around with Him. Therefore, here we have Jesus always moving. In the first stages of this journey the reader finds different ways of listening to the Word of Jesus on the part of those who follow Him and which, definitively, could be summarized in two experiences, which recall, in turn, two types of approaches: that of Peter (5:1-11) and that of the centurion (7:1-10). The first one encounters Jesus who invites Him after the miraculous catch to become a fisher of men; then he falls on his knees before Jesus: “Leave me, Lord, I am a sinful man” (5:8). The second one does not have any direct communication with Jesus: he has heard people speak very well about Jesus and he sends his envoys to ask for the cure of one of his servants who is dying; he is asking for something not for himself, but for a person who was a favorite of his. The figure of Peter expresses the attitude of the one who, discovering himself a sinner, places all his acts under the influence of the Word of Jesus. The centurion, showing solicitude for the servant, learns to listen to God. Well, between these itineraries or attitudes which characterize the itinerant journey of Jesus, is placed the cure of the man who presents the withered hand. This event of the miracle takes place in a context of debate or controversy: the ears of corn picked on the Sabbath and on the act of curing on a Saturday, precisely the withered hand. Between the two discussions there is the crucial role played by the Word of Jesus: “The Son of man is master of the Sabbath” (6:5). Continuing with this passage we ask ourselves what is the meaning of this withered hand? It is a symbol of the salvation of man who is taken back to the original moment, that of creation. The right hand, then, expresses human acting. Jesus then, gives back to this day of the week, Saturday, the deepest significance: it is the day of joy, of the restoration and not of limitation. What Jesus shows is the Messianic Saturday and not the legalistic one: the cures that He does are signs of the Messianic times, of restoration, of the liberation of man.
• The dynamic of the miracle. Luke places before Jesus a man who has a withered –------ hand, dry, paralyzed. Nobody is interested in asking for his cure, much less the one concerned. And just the same, the sickness was not only an individual problem but its effects had repercussion on the whole community. But in our account we do not have so much the problem of the sickness as that of the aspect that it was done on Saturday. Jesus is criticized because He cured on Saturday. The difference with the Pharisees is that they on Saturday do not act on the basis of the commandment of love,which is the essence of the Law. Jesus, after having ordered the man to get in the middle of the assembly, formulates a decisive question: “Is it permitted on the Sabbath to do good or to do evil?” The space for the answer is restricted: to cure or not to cure, or rather, to cure or to destroy (v.9). Let us imagine the difficulty of the Pharisees: it is forbidden that evil be done on Saturday or lead man to damnation, and even less to cure, because help was permitted only in case of extreme need. The Pharisees feel provoked and this causes aggressiveness in them. But it is evident that Jesus’ intention in curing on Saturday is for the good of man and in the first place, for the one who is sick. This motivation of love invites us to reflect on our behavior and to found it on that of Jesus who saves. Jesus is not only attentive to cure the sick person but is interested also in the cure of His enemies: to cure them from their distorted attitude in their observance of the Law; to observe Saturday without freeing their neighbor from their misery and sickness is not in accordance with the will of God. According to the Evangelist, the purpose of the Sabbath is to do good, to save, like Jesus has done during His earthly life.
4) Personal questions
• Do you feel involved in the words of Jesus: how do you commit yourself in your service to life? Do you know how to create the necessary conditions so that others may live better?
• Do you know how to place at the center of your attention and of your commitment every person and all their requirements?
• Reflect on times you had a choice (big or small) to help another person, to do good, versus fulfill a requirement or rule. Did you choose rightly? Did you choose as Jesus would have?
5) Concluding Prayer
Joy for all who take refuge in You,
endless songs of gladness!
You shelter them, they rejoice in You,
those who love Your name. (Ps 5:11)
Ordinary Time
1) Opening prayer
Almighty God,
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by Your constant care
protect the good You have given 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 6:1-5
While Jesus was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them. Some Pharisees said, “Why are you doing what is unlawful on the sabbath?” Jesus said to them in reply, “Have you not read what David did when he and those who were with him were hungry? How he went into the house of God, took the bread of offering, which only the priests could lawfully eat, ate of it, and shared it with his companions?” Then he said to them, “The Son of Man is lord of the sabbath.”
3) Reflection
• The Gospel today speaks about the conflict concerning the observance of the Sabbath – Saturday. The observance of the Sabbath was a central law, one of the Ten Commandments. This was a very ancient Law, the value of which was stressed after the Exile. During the Exile, the people had to work seven days a week from morning until evening, without any provisions to meet and meditate on the Word of God, to pray together and to share faith, their problems and their hopes. Therefore, there was an urgent need to stop at least one day a week to get together and encourage one another during the very difficult time of the exile. Otherwise they would have lost their faith. It was then that faith was reborn and the observance of Saturday was re-established.
• Luke 6:1-2: The cause of the conflict. On Saturday the disciples were walking across the cornfields and they were picking ears of corn. Matthew 12:1 says that they were hungry (Mt 12:1). The Pharisees invoke the bible to say it was a transgression of the law of the Sabbath: Why do you do what is not permitted on the Sabbath?” (cf. Ex 20:8-11).
• Luke 6:3-4: Jesus’ response. Immediately Jesus responds recalling that David himself also did things which were prohibited, because he took the sacred bread from the temple and gave it to the soldiers to eat because they were hungry (I Sam 21:2-7). Jesus knew the bible and referred to it to show that the arguments of others had no foundation. In Matthew, Jesus’ response is more complete. He not only recalls the story of David, but also quotes the legislation which permits the priests to work on Saturday, and He quotes the prophet Hosea: “Mercy is what pleases me, not sacrifice”. He quotes a biblical text or a historical text, a legislative text, and a prophetic text (cf. Mt 12:1-18). At that time there was no printed bible as we have today. In each community there was only one bible, hand written, which remained in the synagogue. If Jesus knew the bible so well, it means that in the 30 years of his life in Nazareth He participated intensely in the life of the community, where every Saturday the scriptures were read. We still lack the same familiarity with the bible and the same participation in community that other had then.
• Luke 6:5: The conclusion for all of us. Jesus ends with the following statement: The Son of Man is master of the Sabbath! The Lord of Saturday! Jesus, Son of Man, who lives in intimacy with God, discovers the meaning of the bible not from outside, but from inside. He discovers the meaning starting at the roots, beginning with His intimacy with the author of the bible, who is God Himself. Because of this, He calls Himself Master of the Sabbath . In the Gospel of Mark, Jesus revitalizes the law of Saturday, saying, “Saturday was instituted for man and not man for Saturday”.
4) Personal questions
• How do you spend Sunday, which is our “Sabbath”? Do you go to Mass because it is an obligation in order to avoid sin, or to be with God?
• Jesus knew the bible almost by heart. What does the bible represent for me?
5) Concluding Prayer
My mouth shall always praise Yahweh,
let every creature bless His holy name
for ever and ever. (Ps 145:21)
Ordinary Time
1) Opening prayer
Almighty God,
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by Your constant care
protect the good You have given 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 5:33-39
The scribes and Pharisees said to Jesus, "The disciples of John the Baptist fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink." Jesus answered them, "Can you make the wedding guests fast while the bridegroom is with them? But the days will come, and when the bridegroom is taken away from them, then they will fast in those days." And he also told them a parable. "No one tears a piece from a new cloak to patch an old one. Otherwise, he will tear the new and the piece from it will not match the old cloak. Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilled, and the skins will be ruined. Rather, new wine must be poured into fresh wineskins. And no one who has been drinking old wine desires new, for he says, 'The old is good.'"
3) Reflection
• In today’s Gospel we witness closely a conflict between Jesus and the religious authority of the time, the scribes and the Pharisees (Lk 5:3). This time the conflict concerns the practice of fasting. Luke narrates diverse conflicts concerning the religious practice of the time: forgiveness of sins (Lk 5:21-25), to eat with sinners (Lk 5:29-32), fasting (Lk 5:33-36), and two conflicts on the observance of Saturday, the Sabbath (Lk 6:1-5 and Lk 6:6-11).
• Luke 5:33: Jesus does not insist on the practice of fasting. The conflict here is concerning the practice of fasting. Fasting is a very ancient custom, practiced by almost all religions. Jesus Himself followed it for forty days (Mt 4:2). But He does not insist with the disciples that they do the same. He leaves them free. This is why the disciples of John the Baptist and of the Pharisees, who were obliged to fast, want to know why Jesus does not insist on fasting.
• Luke 5:34-35: When the bridegroom is with them they are not obliged to fast. Jesus responds with a comparison. When the bridegroom is with the friends of the bridegroom, that is, during the wedding feast, they should not fast. Jesus considers Himself the bridegroom. During the time when Jesus is with the disciples, it is the wedding feast. The day will come when the bridegroom will be taken away from them, and then, if they wish, they can fast. Jesus refers to His death. He knows and He is aware that if He wants to continue along this path of liberty, the authorities will want to kill Him.
Several times in the Old Testament, God presents Himself as the bridegroom of the people (Is 49:15; 54: 5,8; 62:4-5; Hos 2:16-25). In the New Testament, Jesus is considered the bridegroom of His people (Eph 5:25). The Apocalypses speaks of the celebration of the marriage of the Lamb with His spouse, the Heavenly Jerusalem (Rev 19: 7-8; 21: 2,9).
• Luke 5:36-39: New Wine in new skins! These words pronounced concerning the new piece of cloth on an old cloak and about new wine in old skins should be understood like a light which gives clarity to diverse conflicts, narrated by Luke, first and after the discussions concerning fasting. They clarify the attitude of Jesus concerning all the conflicts with the religious authorities. Nowadays these would be conflicts such as these: marriage between divorced persons, friendship with prostitutes and homosexuals, receiving communion without being married in the Church, not to go to Mass on Sunday, not to fast on Good Friday, etc.
A piece of new cloth is not sewn on an old cloak, because when it is washed the new piece of cloth shrinks and tears the old cloak more. Nobody puts new wine in old skins, because the new wine, when it is fermented, makes the old skins burst. New wine in new skins! The religion taught by the religious authorities was like an old cloak, like an old skin. It is not necessary to want to combine the novelty brought by Jesus with old customs or uses. Either one or the other! The new wine which Jesus brings bursts the old skins. It is necessary to know how to separate both of these things. Very probably, Luke provides these words of Jesus to give direction to the communities of the years 80. There was a group of Christian Jews who wanted to reduce the novelty of Jesus to the Judaism of the beginning. Jesus is not against what is “ancient.” But He does not want the ancient to be imposed on the new, preventing it from manifesting itself. It would be as if the Catholic Church reduced the message of Vatican Council II to the pre-Vatican II practices, as many people today seem to want to do.
4) Personal questions
• Which conflicts about religious practices cause suffering to people today and are the cause of much discussion and polemics? What is the underlying image of God in all these preconceptions, norms and prohibitions?
• How can we understand today Jesus’ statement: “do not put a new piece of cloth on an old cloak?” What is the message which you can draw from this for your life and for the life of the community?
5) Concluding Prayer
Commit your destiny to Yahweh,
be confident in Him, and He will act,
making your uprightness clear as daylight,
and the justice of your cause as the noon. (Ps 37:5-6)
