Lectio Divina June 20162

7/26/2019 Lectio Divina June 20162

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Lectio Divina:

Tuesday, June 7, 2016

1) OPENING PRAYER

God of wisdom and love,source of all good,

send your Spirit to teach us your truth

and guide our actions

in your way of peace

!e as" this through our #ord Jesus $hrist, your Son,

who lives and reigns with you and the %oly Spirit,

one God, for ever and ever &men

2) GOSPEL READING - MATTHEW 51!-1" Jesus said to his disciples' ()ou are salt for the earth *ut if salt loses its

taste, what can ma"e it salty again+ t is good for nothing, and can only

-e thrown out to -e trampled under people(s feet

()ou are light for the world & city -uilt on a hill.top cannot -e hidden

/o one lights a lamp to put it under a tu- they put it on the lamp.

stand where it shines for everyone in the house n the same way your

light must shine in people(s sight, so that, seeing your good wor"s,

they may give praise to your ather in heaven

!) RE#LE$TION

)esterday, in meditating on the *eatitudes, we passed through the

door of entry of the Sermon on the 3ountain 43t 5, 1.12 Today in the

Gospel we receive an important instruction on the mission of the

$ommunity t should -e the salt of the earth and the light of the world

43t 5, 1.16 Salt does not e8ist for itself, -ut to give 9avour to the

food #ight does not e8ist for itself, -ut for the service of people &t the

time when 3atthew wrote his Gospel, this mission was very di:cult for

the communities of the converted Jews n spite that they were living in

faithful o-servance of the #aw of 3oses, they were e8pelled from the

Synagogues, cut away from their Jewish past ;egarding this, among

the converted pagans, some said' <&fter the coming of Jesus, the #aw

of 3oses has -ecome o-solete= &ll this caused tension and



uncertainty The openness of some seemed to -e criticism of the

o-servance of others, and vice versa This con9ict -rought a-out a

crisis which led many to close up in their own position Some wanted to

advance, to go ahead, others wanted to place the light under the ta-le

3any as"ed themselves' <n last instance, which is our mission+=

;ecalling and updating the words of Jesus, 3atthew tries to help them

3atthew 5, 1.16' Salt of the earth *y using images of daily life,

with simple and direct words, Jesus ma"es "nown which is the mission

and the reason for -eing a $hristian community' to -e salt &t that time

when it was very hot, people and animals needed to consume much

salt The salt, which was delivered -y merchants in great -loc"s in the

pu-lic s>uare, was consumed -y the people !hat remained fell to the

ground and lost its savour <t no longer serves for anything, -ut it isthrown out and trampled under people?s feet= Jesus recalls this use in

order to clarify for the disciples the mission which they have to carry

out

3atthew 5, [email protected]' #ight of the world The comparison is o-vious

/o-ody lights a candle and places it under the tu- & city -uilt on the

hill top, cannot -e hidden The community should -e light, it should

enlighten t should not -e afraid to show the good that it does t does

not do it to ma"e itself seen, -ut what it does can -e seen The saltdoes not e8ist for itself The light does not e8ist for itselfA This is how

the community should -e t cannot remain enclosed in itself <)our

light must shine in people?s sight, so that, seeing your good wor"s,

they may give praise to your ather in %eaven=

3atthew 5, 17.1B' /ot one dot, not one little stro"e will disappear

from the #aw &mong the converted Jews there were two tendencies

Some thought that it was not necessary to o-serve the laws of the Cld

Testament -ecause we are saved -y the faith in Jesus and not -y the

o-servance of the #aw 4;m , 21.26 Cthers thought that they should

continue to o-serve the laws of the Cld Testament 4&c 15, 1.2 n each

one of the two tendencies there were some more radical groups

*efore this con9ict, 3atthew tries to Dnd a -alance, the e>uili-rium,

over and -eyond the two e8tremes The community should -e the

space, where this e>uili-rium can -e attained and lived The response



given -y Jesus continued to -e very actual' < have not come to a-olish

the law, -ut to complete itA= The communities cannot -e against the

#aw, nor can they close themselves up in the o-servance of the law

#i"e Jesus did, they must advance forward, and show in a practical way

that the o-Eective which the law wants to attain in life is the perfect

practice of love

The diFerent tendencies in the Drst $hristian communities The plan

of salvation has three stages united among themselves from the earth

to life' a the Cld Testament' the path of the %e-rew eople,

orientated, guided -y the #aw of God - The life of Jesus of /aHareth'

it renews the #aw of 3oses starting from his e8perience of God, ather

and 3other c The life of the communities' through the spirit of Jesus,

they tried to live as Jesus lived it The union of these three stagesgenerates the certainty of faith that God is in our midst The intention

to -rea" or wea"en the unity of this plan of salvation gave rise to

various groups and tendencies in the communities'

i The harisees did not recogniHe Jesus as 3essiah and accepted only

the Cld Testament n the communities there were some people who

sympathiHed with the thought of the harisees 4&c 15, 5

ii Some converted Jews accepted Jesus as 3essiah, -ut they did not

accept the li-erty of spirit with which the communities lived thepresence of the ;isen Jesus 4&c 15,1

iii Cthers, -oth converted Jews and pagans, thought that with Jesus

had come the end of the Cld Testament rom now on, Jesus alone and

the life in the Spirit

iv There were also $hristians who lived so fully the life in the li-erty of

the Spirit, that they no longer loo"ed at the life of Jesus of /aHareth,

nor the Cld Testament 41$o 12,

v /ow the great concern of the Gospel of 3atthew is that of showing

that the Cld Testament, Jesus of /aHareth and the life in the Spirit

cannot -e separated The three form part of the same and only proEect

of God and give us the central certainty of faith' The God of &-raham

and of Sarah is present in the midst of the communities -y the faith in

Jesus of /aHareth



%) PERSONAL &'ESTIONS

or you, in your life e8perience, for what does salt serve+ s your

community salt+ or you, what does light signify in your life+ %ow is

your community light+

%ow do the people of the neigh-ourhood see your community+ Ioes

your community have some attraction for others+ s it a sign+ Cf what+

or whom+

5) $ON$L'DING PRAYER

)ahweh Eudiciously guides the hum-le,

instructing the poor in his way

indness unfailing and constancy mar" all his paths,

for those who "eep his covenant and his decrees 4s 25,B.10

Lectio Divina:

!ednesday, June K, 2016

O(ina(* Ti+e

1) O,enin ,(a*e(

#ord our God,

your prophets remind us

in season and out of season

of our responsi-ilities toward you

and toward the world of people

!hen they distur- and upset us,

let it -e a holy distur-ance

that ma"es us restless, eager to do your will

and to -ring Eustice and love around us!e as" you this through $hrist our #ord

2) Go.,e/ Reain - Matt0e 5 1-13

(Io not imagine that have come to a-olish the #aw or the rophets

have come not to a-olish -ut to complete them n truth tell you, till

heaven and earth disappear, not one dot, not one little stro"e, is to



disappear from the #aw until all its purpose is achieved

Therefore, anyone who infringes even one of the least of these

commandments and teaches others to do the same will -e considered

the least in the "ingdom of %eaven -ut the person who "eeps them

and teaches them will -e considered great in the "ingdom of %eaven

!) Re4ection

Today?s Gospel 43t 5, 17.1B teaches how to o-serve the law of God

in such a way that its practice indicates in what its complete fulDlment

consists 43t 5, 17.1B 3atthew writes in order to help the communities

of the converted Jews to overcome the criticism of the -rothers of their

own race who accused them saying' )ou are unfaithful to the #aw of

3oses= Jesus himself had -een accused of inDdelity to the #aw of God3atthew has the clarifying response of Jesus concerning his accusers

Thus, he gives some light to help the communities solve their

pro-lems

Lsing images of daily life, with simple and direct words, Jesus had

said that the mission of the community, its reason for -eing, is that of

-eing salt and lightA %e had given some advice regarding each one of

the two images Then follow two or three -rief verses of today?s

Gospel 3atthew 5, 17.1K' /ot one dot, nor one stro"e is to disappear from

the #aw There were several diFerent tendencies in the communities of

the Drst $hristians Some thought that it was not necessary to o-serve

the laws of the Cld Testament, -ecause we are saved -y faith in Jesus

and not -y the o-servance of the #aw 4;m , 21.26 Cthers accepted

Jesus, the 3essiah, -ut they did not accept the li-erty of spirit with

which some of the communities lived the presence of Jesus They

thought that -eing Jews they had to continue to o-serve the laws of

the Cld Testament 4&cts 15, 15 *ut there were $hristians who lived

so fully in the freedom of the Spirit, who no longer loo"ed at the life of

Jesus of /aHareth, nor to the Cld Testament and they even went so far

as to say' =&nathema JesusA= 41 $o 12, C-serving these tensions,

3atthew tries to Dnd some -alance -etween -oth e8tremes The

community should -e a space, where the -alance can -e attained and



lived The answer given -y Jesus to those who criticiHed him continued

to -e actual for the communities' < have not come to a-olish the law,

-ut to complete itA= The communities could not -e against the #aw, nor

could they close up themselves in the o-servance of the law #i"e

Jesus, they should advance, and show, in practice, which was the

o-Eective which the law wanted to attain in the life of persons, that is,

in the perfect practice of love

3atthew 5, 1B' /ot one dot or stro"e will disappear from the #aw t is

for those who wanted to get rid of all the law that 3atthew recalls the

other para-le of Jesus' <&nyone who infringes even one of the least of

these commandments and teaches others to do the same will -e

considered the least in the ingdom of %eaven -ut the person who

"eeps them and teaches them will -e considered great in the ingdomof %eaven= The great concern in 3atthew?s Gospel is to show that the

Cld Testament, Jesus of /aHareth and the life in the Spirit cannot -e

separated The three of them form part of the same and uni>ue proEect

of God and communicate to us the certainty of faith' The God of

&-raham and of Sarah is present in the midst of the community -y

faith in Jesus of /aHareth who sends us his Spirit

%) Pe(.ona/ 6e.tion. %ow do see and live the law of God' as a growing horiHon of light or

as an imposition which limits my freedom+

!hat can we do today for our -rothers and sisters who consider all

this type of discussion as o-solete and not actual+ !hat can we learn

from them+

5) $onc/6in P(a*e(

raise )ahweh, Jerusalem,

Mion, praise your God

or he gives strength to the -ars of your gates,

he -lesses your children within you 4s 1@5,12.1

Lectio Divina:

Thursday, June B, 2016



O(ina(* Ti+e

1) OPENING PRAYER

God of wisdom and love,

source of all good,send your Spirit to teach us your truth






2) GOSPEL READING - MATTHEW 527-2"

Jesus said to his disciples' (or tell you, if your uprightness does not

surpass that of the scri-es and harisees, you will never get into the

"ingdom of %eaven

()ou have heard how it was said to our ancestors, )ou shall not "ill and

if anyone does "ill he must answer for it -efore the court *ut say this

to you, anyone who is angry with a -rother will answer for it -efore the

court anyone who calls a -rother NoolN will answer for it -efore the

Sanhedrin and anyone who calls him NTraitorN will answer for it in hell

DreSo then, if you are -ringing your oFering to the altar and there

remem-er that your -rother has something against you, leave your

oFering there -efore the altar, go and -e reconciled with your -rother

Drst, and then come -ac" and present your oFering

$ome to terms with your opponent in good time while you are still on

the way to the court with him, or he may hand you over to the Eudge

and the Eudge to the o:cer, and you will -e thrown into prison n truth

tell you, you will not get out till you have paid the last penny(

!) RE#LE$TION

The te8t of today?s Gospel is placed in a lager unity' 3t 5, 20 to 3t 5,

@K n this 3atthew shows us how Jesus interpreted and e8plained the

#aw of God ive times he repeats the phrase' <You have heard how it

was said to our ancestors, but I say to you!” 43t 5,2127K@



&ccording to some harisees, Jesus was eliminating the law *ut it was

e8actly the contrary %e said' “Do not imagine that I have come to

abolish the Law and the Prophets. I have come not to abolish but to

complete them” 43t 5, 17 *efore the #aw of 3oses, Jesus has an

attitude of (6,t6(e and of contin6it*8 %e -rea"s away from the

mista"en interpretation which was closed up in the prison of the letter,

-ut he a:rms categorically the last o-Eective of the law' to attain to

the greatest Eustice, which is #ove

n the communities for which 3atthew writes his Gospel there were

diverse opinions concerning the #aw of 3oses or some, it no longer

had any sense, for others it should -e o-served even up to the

minimum details *ecause of this there were many con9icts and

disputes Some said of the others that they were stupid andidiot. 3atthew tries to help -oth groups to -etter understand the true

sense of the #aw and presents some counsels of Jesus to help them

face and overcome the con9icts which arose within the families and

the communities

3atthew 5, 20' Your ustice should surpass that o the Pharisees. This

Drst verse gives the general "ey to everything which follows in 3t 5,

20.@K The Ovangelist indicates to the communities how they should

practice a greater Eustice which surpasses the Eustice of the Scri-esand the harisees and which leads to the full o-servance of the law

Then, after this general "ey on a greater Eustice, 3atthew >uotes Dve

very concrete e8amples of how to practice the #aw, in such a way that

its o-servance leads to the perfect practice of love n the Drst e8ample

of today?s Gospel, Jesus reveals what God wanted in giving 3oses the

Dfth commandment, <Io not "illA=

3atthew 5,21.22' Do not "ill. “You have heard how it was said to our

ancestors, you shall not "ill and i anyone does "ill he must answer or

it beore the court.# 4O8 20, 1 To o-serve fully this Dfth

commandment it is not su:cient to avoid murdering t is necessary to

uproot from within oneself everything which in one way or other can

lead to murder, for e8ample, anger, hatred, the desire of vengeance,

e8ploitation, etc <anyone who is angry with his brother will answer or

it beore the court”. That is, anyone who is angry against the -rother



merits or deserves the same punishment of condemnation -y

the co6(t which, according to the ancient law, was reserved to the

murdererA *ut Jesus goes -eyond all this %e wants to uproot the origin

of murder' “$nyone who calls a brother %&ool' will answer or it beore

the (anhedrin) and anyone who calls him %*raitor' will answer or it in

hell +re” n other words, o-serve truly the commandment </ot to "ill

if succeed to ta"e away from my heart any sentiment of anger which

leads to insult the -rother That is, if attain the perfection of love

3atthew 5, 2.2@' *he perect worship wanted by od. “I you are

bringing your o-ering to the altar and there you remember that your

brother has something against you, leave your o-ering there beore

the altar, go and be reconciled with your brother +rst, and then come

bac" sand present your o-ering”. n order to -e accepted -y God, and-e united to him, it is necessary to -e reconciled with the -rother, with

the sister *efore the destruction of the Temple, in the year 70, when

the $hristians still participated in the pilgrimages to Jerusalem to ta"e

their oFering to the altar of the Temple, they always remem-ered this

phrase of Jesus /ow in the years K0?s, in the moment in which

3atthew writes, the Temple and the &ltar no longer e8isted The

community itself had -ecome the Temple and the &ltar of God 41$o ,

16 3atthew 5,25.26' To -e reconciled Cne of the points on which the

Gospel of 3atthew insists the most is reconciliation, -ecause in the

communities of that time there were many tensions among the groups

which had diFerent tendencies, without any dialogue /o-ody wanted

to give in or cede -efore the other 3atthew enlightens this situation

with words of Jesus on reconciliation which demand acceptance and

understanding *ecause the only sin which God does not forgive is our

lac" of forgiveness of others 43t 6, 1@ or this reason, he see"s

reconciliation Drst, -efore it is too late

*he ideal o greatest ustice. ive times, Jesus >uotes a

commandment or a usage of the ancient law' Io not "ill 43t 5, 21, Io

not commit adultery 43t 5, 27, Io not -ear false witness 43t 5, ,

Oye for eye, tooth for tooth 5, K, To love neigh-our and to hate the

enemy 43t 5, @ &nd Dve times he criticiHes the ancient way of



o-serving these commandments and he indicates a new way to attain

Eustice, the o-Eective of the law 43t 5,22.26 5, 2K.2 5,@.7 5,B.

@2 5,@@.@K The word Justice is present seven times in the Gospel of

3atthew 43t , 15 5, 61020 6, 1 21, 2 The religious ideal of

the Jews of that time was <to -e Eust -efore God= The harisees

taught' <& person attains Eustice -efore God when hePshe o-serves all

the norms of the #aw in all the detailsA= This teaching resulted in a

legalistic oppression and produced much anguish in persons of good

will, -ecause it was very di:cult for a person to -e a-le to o-serve all

the norms 4;m 7,21.2@ This is why 3atthew ta"es some words of

Jesus on Eustice showing that this leads to surpass the Eustice of the

harisees 43t 5, 20 or Jesus, Eustice does not come from what do

for God o-serving the law, -ut from what God does for me, acceptingme with love, li"e a son, li"e a daughter The new ideal that Jesus

proposes is this' #*o be perect as the /eavenly &ather is perect!” 43t

5,@K That means' will -e Eust -efore God, if try to accept and to

forgive persons as God accepts and forgives me gratuitously in spite of

my many defects and sins


!hich are the more fre>uent con9icts in my family+ &nd in our

community+ s reconciliation easy in the family and in the community+

)es or no+ !hy+

The advice of Jesus, how can this help me to improve relationships in

the sphere of our family and of the community+


#ord, you visit the earth and ma"e it fruitful,

you Dll it with riches

the river of God -rims over with water,you provide the grain 4s 65,B

Lectio Divina:

riday, June 10, 2016



O(ina(* Ti+e

1) OPENING PRAYER

God of wisdom and love,

source of all good,send your Spirit to teach us your truth






2) GOSPEL READING - MATTHEW 52-!2

Jesus said to his disciples' ()ou have heard how it was said, )ou shall

not commit adultery *ut say this to you, if a man loo"s at a woman

lustfully, he has already committed adultery with her in his heart

f your right eye should -e your downfall, tear it out and throw it away

for it will do you less harm to lose one part of yourself than to have

your whole -ody thrown into hell &nd if your right hand should -e your

downfall, cut it oF and throw it away for it will do you less harm to lose

one part of yourself than to have your whole -ody go to hell (t has

also -een said, &nyone who divorces his wife must give her a writ ofdismissal *ut say this to you, everyone who divorces his wife, e8cept

for the case of an illicit marriage, ma"es her an adulteress and anyone

who marries a divorced woman commits adultery(

!) RE#LE$TION

n yesterday?s Gospel, Jesus made a rereading of the

commandments' <Io not "ill= 43t 5, 20.26 n today?s Gospel Jesus

rereads the commandment <You shall not commit adultery”. Jesus

rereads the law starting from the intention that God had, which was

proclaimed centuries -efore on 3ount Sinai %e see"s the spirit of the

#aw and does not close himself up in the letter %e ta"es up again and

defends the great values of human life which constitute the

-ac"ground of each one of these Ten $ommandments %e insists on

love, on Ddelity, on mercy, on Eustice, on truth, on humanity 43t B,1



12,7 2,2 3t 5,10 5,20 #c 11,@2 1K,B The result of the full

o-servance of the #aw of God humaniHes the person n Jesus we can

see what happens when a person allows God to Dll his life The last

o-Eective is that of uniting -oth loves, the -uilding up of fraternity in

defence of life The greater the fraternity, the greater will -e the

fullness of life and greater will -e the adoration given -y all creatures

to God, $reator and Saviour

n today?s Gospel, Jesus loo"s closely at the relationship man.woman

in marriage, fundamental -asis of human living together There was a

commandment which said' <Io not commit adultery=, and another one

which said' <&nyone who divorces his wife, has to give her a certiDcate

of divorce= Jesus ta"es up again -oth commandments, giving them a

new meaning 3atthew 5, 27.2K' Do not commit adultery. !hat does this

commandment re>uire from us+ The ancient response was' man

cannot sleep with some-ody else?s wife This was demanded -y the

letter of the commandment *ut Jesus goes -eyond, surpasses the

letter and says' “0ut I say to you, i a man loo"s at a woman lustully,

he has already committed adultery with her in his heart”.

The o-Eective of the commandment is reciprocal Ddelity -etween man

and woman who assume life together, as a married couple &nd thisDdelity will -e complete only if -oth will "now how to -e faithful to one

another in thought and in the desire and, will "now how to reach a total

transparency -etween them

3atthew 5, 2B.0' *ear out your eye and cut o- your hand. To

illustrate what Jesus has Eust said, he states a hard word of which he

serves himself on another occasion when he spo"e of the scandal to

little ones 43t 1K, B e 3c B, @7 %e says' f your right eye should -e

your downfall tear it out and throw it away' for it will do you less harm

to lose one part of yourself than to have to have your whole -ody

thrown into hell= &nd he a:rms the same thing concerning the hand

These a:rmations cannot -e ta"en literally They indicate the radical

nature and the seriousness with which Jesus insists on the o-servance

of this commandment



3atthew 5, 1.2' *he 1uestion o divorce. 3an was permitted to

give a certiDcate of divorce to the woman n the discourse of the

community, Jesus will say that 3oses permitted this -ecause the

people were hard hearted 43t 1B, K <0ut I say to you2 anyone who

divorces his wie, give her a certi+cate o divorce) but I say to you2

anyone who divorces his wie, e3cept in the case o concubinage,

e3poses her to adultery and anyone who marries a divorced woman ,

commits adultery”. There has -een much discussion on this theme

*asing itself on this a:rmation of Jesus, the Criental $hurch permits

divorce in case of <fornication=, that is of inDdelity Cthers say that here

the word fornication is the translation of an &ramaic or %e-rew

word 4enuth which indicated a valid marriage among people who were

relatives, and which was for-idden t would not -e a valid marriage #eaving aside the correct interpretation of this word, what is

important is to see the o-Eective and the general sense of the

a:rmation of Jesus in the new reading which is done of the Ten

$ommandments Jesus spea"s a-out an ideal which should always -e

-efore my eyes The deDnitive ideal is' <to -e perfect as the %eavenly

ather is perfect= 43t 5, @K This ideal is valid for all the

commandments reviewed -y Jesus n the rereading of the

commandment <Io not commit adultery=, this ideal is translated astransparency and honesty -etween hus-and and wife Oven more,

no-ody can say' < am perfect as the %eavenly ather is perfect= !e

will always -e -elow the measure !e can never merit the reward

-ecause we will always -e -elow the measure !hat is important is to

continue wal"ing on the road, turn our loo" toward the ideal, alwaysA

*ut at the same time, as Jesus did, we have to accept persons with the

same mercy with which he accepted persons and directed them toward

the ideal This is why, certain Euridical e8igencies of the $hurch today,

for e8ample, not to permit communion to those divorced persons living

a second marriage, seem to -e more in agreement with the attitude of

the harisees than with that of Jesus /o-ody applies literally the

e8planation of the commandment <Io not "ill=, where Jesus says that

anyone who says idiot to his -rother deserves hell 43t 5, 22 *ecause

if it was li"e that we would all have the entrance into hell guaranteed



and no-ody would -e saved !hy does our doctrine use diFerent

measures in the case of the Dfth and the ninth commandments+


Io you succeed in living honesty and transparency totally withpersons of the other se8+

%ow is this to -e understood' <to -e perfect li"e the %eavenly ather

is perfect+=


Cf you my heart has said,

(See" his faceA( )our face, )ahweh, see"

do not turn away from me

Io not thrust aside your servant in anger,

without you am helpless

/ever leave me, never forsa"e me, God, my Saviour

4s 27,K.B

Lectio Divina:

Saturday, June 11, 2016

1) OPENING PRAYER

Lord our God,

prompted by the Holy Spirit,

the church of Antioch sent Paul and arnabas

on their missionary mission amon! pa!ans"

Let your #hurch e$ery%here send

!ood, &ealous men and %omen as missionaries"

'ill them %ith the Holy Spirit and %ith faith,

that they may touch the hearts of people

and %in them as disciples and friends

of Jesus #hrist our Lord"

2) GOSPEL READING - MATTHEW 10!-1"

Jesus said to his disciples( )And as you !o, proclaim that the *in!dom of Hea$en

is close at hand" #ure the sic*, raise the dead, cleanse those sufferin! from



$irulent s*in+diseases, dri$e out de$ils" ou recei$ed %ithout char!e, !i$e %ithout

char!e"

Pro$ide yoursel$es %ith no !old or sil$er, not e$en %ith coppers for your purses,

%ith no ha$ersac* for the -ourney or spare tunic or foot%ear or a staff, for the

labourer deser$es his *eep"

).hate$er to%n or $illa!e you !o into, see* out someone %orthy and stay %ith

him until you lea$e" As you enter his house, salute it, and if the house deser$es

it, may your peace come upon it/ if it does not, may your peace come bac* to

you")

") RE#LE$TION

oday is the feast of Saint arnabas" he Gospel spea*s about the teachin!s of

Jesus to the disciples on ho% to announce the Good e%s of the 3in!dom to

4the lost sheep of 5srael 78t 10, 69" hey ha$e to( a9 cure the sic*, raise the

dead, cleanse the lepers, dri$e out de$ils 7$" :9/ b9 announce !ratuitously %hat

you ha$e recei$ed !ratuitously 7$" :9/ c9 pro$ide yoursel$es %ith no !old or sil$er,

no sandals, or staff, no ha$ersac*, or t%o tunics 7$" ;9, d9 see* a house %here

you can be recei$ed until the end of the mission 7$"" 119/ e9 be bearers of peace

7$" 1<9"

At the time of Jesus there %ere $arious mo$ements %hich, li*e him, %ere

see*in! a ne% %ay of li$in! and of li$in! to!ether %ith others, for e=ample, John

the aptist the Pharisees, the >ssenes and others" 8any of them formed

communities of disciples 7Jn 1, <?/ L* 11, 1/ Ac 1;, <9 and had their missionaries

78t 2<, 1?9" ut there %as a !reat difference@ he Pharisees, for e=ample, %hen

they %ent on mission, they pro$ided for their needs" hey thou!ht that they could

not trust the food that people %ould offer them, because this %as not al%ays

4ritually pure" ecause of this they al%ays carried a ha$ersac* and money so as

to be able to ta*e care themsel$es of %hat they %ould eat" 5n this %ay the

obser$ance of the la% of purity, instead of helpin! to o$ercome di$isions,

%ea*ened e$en more the li$in! of the community $alues" he proposal of Jesusis different" His method %as seen in the counsels %hich he !i$es to the apostles

%hen he sends them on mission" hrou!h the instruction, he tries to rene% and

to reor!ani&e the communities of Galilee in a %ay that they %ould once a!ain be

the e=pression of the co$enant, an e=ample of the 3in!dom of God"



8atthe% 10, ( The announcement that the Kingdom of Heaven is at

hand. Jesus in$ites the disciples to announce the Good e%s" hey should say(

4The Kingdom of Heaven is close at hand!” .hat does it mean that the 3in!dom

is close at handB 5t does not mean the closeness of time, in the sense that it

suffices to %ait for a short time and then the 3in!dom %ill come" 4he 3in!dom is

close at hand means that it is already %ithin reach of the people, it is already “in

your midst” 7L* 1, 219" 5t is !ood to acCuire a ne% loo*, so as to be able to

percei$e its presence or pro=imity" he comin! of the 3in!dom is not the fruit of

our obser$ance, as the Pharisees %anted, but it becomes present, !ratuitously,

in the actions %hich Jesus recommends to the Apostles( to cure the sic*, to raise

the dead, to cleanse the lepers, to dri$e out demons"

8atthe% 10, :( To cure, to raise, to purify, to drive out. he sic*, the dead, the

lepers, the possessed, %ere the e=cluded from li$in! to!ether %ith others, andthey %ere e=cluded in the name of God" hey could not participate in the life of

the community" Jesus orders to accept these persons, to include them" he

3in!dom of God becomes present in these !estures of acceptance and includin!

them" 5n these !estures of human !ratuity is sho%n GodDs !ratuitous lo$e %hich

reconstructs the human li$in! to!ether and mends interpersonal relationships"

8atthe% 10,;+10( Do not take anything. En the contrary of the other

missionaries, the Apostles can ta*e nothin!( “Provide yourselves ith no gold or

silver, not even ith coppers for your purses, ith no haversack for the ourneyor a spare tunic or footear or a staff, for the la"ourer deserves his keep”# he

only thin! %hich you can and should ta*e is Peace 78t 10, 1<9" his means that

they ha$e to trust in the hospitality and in the sharin! of the people" ecause the

disciple %ho does not ta*e anythin! %ith him and ta*es peace, indicates that he

trusts people" He belie$es that he %ill be recei$ed, and the people %ill feel

appreciated, $alued, and confirmed" he labourer has the ri!ht to his

nourishment" Foin! this, the disciple critici&es the la%s of e=clusion and reco$ers

the ancient $alues of sharin! and of community li$in! to!ether"

8atthe% 10, 11+1<( To live together and to integrate oneself in the community "

Arri$in! to a place, the disciples ha$e to choose a house of peace and they

should remain there until the end" hey should not !o from one house to the

ne=t, but rather li$e in a stable %ay" hey should become members of the

community and %or* for peace, that is, to reconstruct the human relationships

%hich %ill fa$our Peace" y means of this practice, they reco$er an ancient



tradition of the people, they critici&e the culture of accumulation, typical of the

politics of the oman >mpire and they announce a ne% model of li$in! to!ether"

$ummary ( he actions recommended by Jesus to announce the 3in!dom are

the follo%in!( accept the e=cluded, trust the hospitality, encoura!e sharin!, li$e

stably and in a peaceful %ay" 5f this happens then %e can and should cry out

openly to the four corners of the %orld( The Kingdom is among us! o proclaim

the 3in!dom does not consist, in the first place, in teachin! truth and doctrine,

catechism and #anon La%, but to lead persons to a ne% %ay of li$in! and of

li$in! to!ether %ith others, to a ne% %ay of thin*in! and of actin! startin! by the

Good e%s, brou!ht by Jesus( God is 'ather and 8other, and therefore, %e are

all brothers and sisters"


.hy are all these attitudes recommended by Jesus si!ns of the 3in!dom of God

in our midstB

Ho% can %e do today %hat Jesus as*s of us( do not ta*e %ith you a

4ha$ersac*, do not !o from house to the ne=tB

() $ON$L'DING PRAYER

Sin! a ne% son! to ah%eh,

for he has performed %onders,

his sa$in! po%er is in his ri!ht hand and his holy arm" 7Ps ;:,19

Lectio Divina:

Sunday, June 12, 2016

e*+* ,eco.e* an/ /een/*

te ,o.an ,it te oint.ent

Poo3 4eo4e5* t3+*t in e*+*

L+6e !:"7 to 8:"1 O4enin9 43ae3

Lord Jesus, send your Spirit to help us to read the Scriptures %ith the same mind

that you read them to the disciples on the %ay to >mmaus" 5n the li!ht of the

.ord, %ritten in the ible, you helped them to disco$er the presence of God in



the disturbin! e$ents of your sentence and death" hus, the cross that seemed to

be the end of all hope became for them the source of life and of resurrection"

#reate in us silence so that %e may listen to your $oice in #reation and in the

Scriptures, in e$ents and in people, abo$e all in the poor and sufferin!" 8ay your

%ord !uide us so that %e too, li*e the t%o disciples from >mmaus, may

e=perience the force of your resurrection and %itness to others that you are ali$e

in our midst as source of fraternity, -ustice and peace" .e as* this of you, Jesus,

son of 8ary, %ho re$ealed to us the 'ather and sent us your Spirit" Amen"

2 Rea/in9

a) A 6e to te 3ea/in9:

he te=t of this SundayDs Gospel puts before us t%o related episodes" he first

episode is Cuite emotional" A %oman %ho %as thou!ht to be a sinner in the city,has the coura!e to !o into SimonDs house, a Pharisee, durin! a meal, to meet

Jesus, %ash his feet and co$er them %ith *isses and ointment" he second

episode describes JesusD community of men and %omen"

As you read the te=t, ima!ine bein! in the PhariseeDs house at table and loo*

carefully at the attitudes, actions and %ords of those present, the %oman, Jesus

and the Pharisees" ead a!ain the brief information that Lu*e !i$es concernin!

the community that !re% around Jesus and try to e=amine carefully the %ordsused to sho% that the community %as made up of men and %omen %ho follo%ed

Jesus"

c) A /ivi*ion o te te;t to e4 ,it te 3ea/in9:

Lu*e (<6+<:( % oman ashes &esus' feet in the house of a Pharisee

Lu*e (<;+0( The Pharisee's reaction and &esus' reply

Lu*e (1+<( The para"le of the to de"tors and the Pharisee's reply

Lu*e (+( &esus applies the para"le and defends the girl

Lu*e (:+?0( (ove generates forgiveness and forgiveness generates love

Lu*e :(1+<( The men and omen disciples of &esus' community

c) Te;t:

<6 Ene of the Pharisees in$ited Jesus to a meal" .hen he arri$ed at the

Pharisee)s house and too* his place at table, < suddenly a %oman came in, %ho

had a bad name in the to%n" She had heard he %as dinin! %ith the Pharisee and

had brou!ht %ith her an alabaster -ar of ointment" <: She %aited behind him at



his feet, %eepin!, and her tears fell on his feet, and she %iped them a%ay %ith

her hair/ then she co$ered his feet %ith *isses and anointed them %ith the

ointment"

<; .hen the Pharisee %ho had in$ited him sa% this, he said to himself, )5f this

man %ere a prophet, he %ould *no% %ho this %oman is and %hat sort of person

it is %ho is touchin! him and %hat a bad name she has") 0 hen Jesus too* him

up and said, )Simon, 5 ha$e somethin! to say to you") He replied, )Say on,

8aster") 1 )here %as once a creditor %ho had t%o men in his debt/ one o%ed

him fi$e hundred denarii, the other fifty" 2 hey %ere unable to pay, so he let

them both off" .hich of them %ill lo$e him moreB) < Simon ans%ered, )he one

%ho %as let off more, 5 suppose") Jesus said, )ou are ri!ht") hen he turned to

the %oman and said to Simon, )ou see this %omanB 5 came into your house,

and you poured no %ater o$er my feet, but she has poured out her tears o$er myfeet and %iped them a%ay %ith her hair" ? ou !a$e me no *iss, but she has

been co$erin! my feet %ith *isses e$er since 5 came in" 6 ou did not anoint my

head %ith oil, but she has anointed my feet %ith ointment" 'or this reason 5 tell

you that her sins, many as they are, ha$e been for!i$en her, because she has

sho%n such !reat lo$e" 5t is someone %ho is for!i$en little %ho sho%s little lo$e")

: hen he said to her, )our sins are for!i$en") ; hose %ho %ere %ith him at

table be!an to say to themsel$es, ).ho is this man, that e$en for!i$es sinsB) ?0

ut he said to the %oman, )our faith has sa$ed you/ !o in peace")8:1 o% it happened that after this he made his %ay throu!h to%ns and $illa!es

preachin! and proclaimin! the !ood ne%s of the *in!dom of God" .ith him %ent

the %el$e, 2 as %ell as certain %omen %ho had been cured of e$il spirits and

ailments( 8ary surnamed the 8a!dalene, from %hom se$en demons had !one

out, < Joanna the %ife of Herod)s ste%ard #hu&a, Susanna, and many others

%ho pro$ided for them out of their o%n resources"

" A .o.ent o 43ae3+ *ience

so that the .ord of God may penetrate and enli!hten our life"

% So.e <+e*tion*

to help us in our personal reflection"

a9 .hat struc* you most in the te=tB .hyB

b9 .hat does the %oman do and ho% does she do itB

c9 .hat is the PhariseeDs attitude to%ards Jesus and to%ards the %oman( %hat

does he do and sayB



d9 .hat is JesusD attitude to%ards the %oman(

%hat does he do and sayB

e9 he %oman %ould not ha$e done %hat she did

unless she %as absolutely certain that Jesus

%ould %elcome her" Fo present day people %ho

are mar!inali&ed ha$e the same certainty in our

re!ard as #hristiansB

f9 Lo$e and for!i$eness" .ho are the %omen

%ho follo% JesusB .hat binds them to!etherB

!9 JesusD community( .ho are the %omen %ho

follo% JesusB .hat do they doB

( #o3 to*e ,o ,i* to 9o /ee4e3 into te

te.ea) Te ite3a3 an/ i*to3ica conte;t o te te;t:

5n chapter of his Gospel, Lu*e describes the ne% and surprisin! thin!s that

happen amon! the people since JesusD proclamation of the 3in!dom of God" 5n

#apernaum, he praises the faith of the forei!ner( 4Amen 5 say to you, not e$en in

5srael ha$e 5 found such !reat faith@ 7L* (1+109" 5n aim he raises the %ido%Ds

son from death 7L* (11+19" he %ay Jesus proclaims the 3in!dom surprises the

Je%ish brethren so that e$en John the aptist is surprised and sends %ord to

as*( 4Are you he %ho is to come, or shall %e loo* for anotherB 7L* (1:+<09"Jesus criticises the %a$erin! of his ad$ersaries( Ihey are li*e children %ho do

not *no% %hat they %ant@I 7cfr" L* (<1+<?9" And here, at the end of the chapter,

that is our te=t 7L* (<6 to :(<9, somethin! else that is ne% be!ins to appear and

to surprise in the Good e%s of the 3in!dom( JesusD attitude to%ards %omen"

At the time of the e% estament in Palestine, %omen %ere mar!inali&ed" hey

too* no part in the syna!o!ue nor could they %itness in public life" 'rom the time

of >&ra 75 century "#"9, resistance to%ards %omen *ept !ro%in! as %e note in

the stories of Judith, >sther, uth, aomi, Susanna, the Sulamite %oman and

many others" his resistance to%ards %omen did not find an echo in Jesus %ho

%elcomed them" 5n the episode of the %oman %ith the ointment 7L* (<6+?09 %e

see anti+conformism in JesusD %elcome of the %oman" 5n the description of the

community that %as !ro%in! around Jesus 7L* :(1+<9, %e see men and %omen

!athered around Jesus, eCual in standin! as disciples"

=) A co..enta3 on te te;t:



Lu*e (<6+<:( % oman ashes &esus' feet in the house of a Pharisee

hree totally different persons meet( Jesus, a Pharisee and a %oman %ho %as

said to be a sinner" Jesus is in SimonDs house, a Pharisee %ho had in$ited him to

eat in his house" A %oman comes in, *neels at JesusD feet, %eeps, bathes his feet

%ith her tears, loosens her hair to %ipe JesusD feet, *isses them and anoints them

%ith ointment" he act of loosenin! her hair in public %as a si!n of

independence" his is the scene that causes the debate that follo%s"

Lu*e (<;+0( The Pharisees' reply and &esus' reply

Jesus does not retreat, does not repro$e the %oman but rather %elcomes %hat

she does" he %oman is someone %ho, accordin! to the obser$ant Je%s of the

time, could not be %elcomed" Seein! %hat %as !oin! on, the Pharisee criticises

Jesus and condemns the %oman( Ihis man, %ere he a prophet, %ould surely

*no% %ho and %hat manner of %oman this is %ho is touchin! him, for she is asinner@I 5n reply to the PhariseeDs pro$ocation, Jesus tells a parable/ a parable

that %ill help the Pharisee and all of us to see the in$isible call of the lo$e of God

%ho re$eals himself in that scene"

Lu*e (1+<( The para"le of the to de"tors and the Pharisee's reply

he parable recounts the follo%in!( A creditor had to debtors" Ene o%ed him ?00

denarii and the other ?0" A denarius %as eCui$alent to a dayDs %a!e" hus the

%a!es for fifty days@ either of the t%o could pay" oth %ere for!i$en" .hich of

them %ill lo$e him moreB he Pharisee replies( IHe to %hom he for!a$e more@Ihe parable presupposes that earlier, both the Pharisee and the %oman had

recei$ed some fa$our from Jesus" o%, in their attitude to%ards Jesus, they

sho% their appreciation for the fa$our recei$ed" he Pharisee sho%s his lo$e, his

!ratitude, by in$itin! Jesus to his house" he %oman sho%s her lo$e, her

!ratitude %ith her tears, %ith *isses and %ith the ointment" .hich of these actions

sho%s a !reater lo$e/ eatin! or the *isses and ointmentB Foes the measure of

oneDs lo$e depend on the si&e of the present offeredB

Lu*e (+( &esus applies the para"le and defends the oman

.hen he had recei$ed the correct ans%er from the Pharisee, Jesus applied it to

the situation %hich arose %ith the comin! in of the %oman durin! the meal" He

defends the sinful %oman a!ainst the criticism of the practisin! Je%" .hat Jesus

is sayin! to the Pharisees of all times is this( IHe to %hom little is for!i$en, lo$es

little@I he personal security that 5, the Pharisee, create for myself because of my

obser$ance of the la%s of God and of the #hurch, freCuently pre$ents me from



e=periencin! the !ratuitous lo$e of a for!i$in! God" .hat matters is not the

obser$ance of the la% as such, but the lo$e %ith %hich 5 obser$e the la%" Ksin!

the symbols of the lo$e of the sinful %oman, Jesus ans%ers the Pharisee %ho

considered himself -ust( ou see this %omanB 5 came into your house, and you

poured no %ater o$er my feet, but she has poured out her tears o$er my feet and

%iped them a%ay %ith her hair" ou !a$e me no *iss, but she has been co$erin!

my feet %ith *isses e$er since 5 came in" ou did not anoint my head %ith oil, but

she has anointed my feet %ith ointment" 'or this reason 5 tell you that her sins,

many as they are, ha$e been for!i$en her, because she has sho%n such !reat

lo$e" 5t is someone %ho is for!i$en little %ho sho%s little lo$eM" 5t is as if he said(

ISimon, in spite of the banCuet you offer me, you ha$e little lo$e@I .hyB he

prophet Jeremiah had once said that in the future, in the ne% co$enant, “no

longer ill they need to teach their friends and kinsmen ho to kno the (ord. %ll, from least to greatest, shall kno me, says the (ord, for ) ill forgive their

evildoing and remem"er their sin no more”. 7Jer <1(<9" 5t is a%areness of bein!

freely for!i$en that ma*es one e=perience the lo$e of God" .hen the Pharisee

calls the %oman a 4sinner, he is considerin! himself to be a -ust man %ho

obser$es and practices the la%" He is li*e the Pharisee from the other parable

%ho said( 4E God, 5 than* you that 5 am not li*e the rest of men, robbers,

dishonest, adulterers, or e$en li*e this publican 7L* 1:(119" Simon must ha$e

thou!ht( 4E God, 5 than* you because 5 am not li*e this sinful %oman@ ut theone %ho %ent home -ustified %as not the Pharisee but the publican %ho had

said( 4e merciful to me a sinner@ 7L* 1:(19" 'rom the be!innin!, Pharisees

al%ays consider themsel$es sinless, because in all thin!s they obser$e the la% of

God, they !o to 8ass, pray, !i$e alms and pay their ta=es" hey place their

security in %hat they do for God, not in the lo$e and the for!i$eness of God

to%ards them" hat is %hy Simon, the Pharisee cannot e=perience the

!ratuitousness of GodDs lo$e"

Lu*e (:+?0( (ove generates forgiveness and forgiveness generates love

Jesus says to the %oman( Iour sins are for!i$en you"I hen the !uests be!in to

thin*( I.ho is this %ho e$en for!i$es sinsBI ut Jesus says to the %oman( Iour

faith has sa$ed you" Go and sin no more@I Here %e see JesusD ne% attitude" He

does not condemn but %elcomes" 5t is faith that enables the %oman to *no%

herself and to accept herself and God" 5n her e=chan!e %ith Jesus, a ne% force

brea*s forth in her that enables her to be reborn" An important Cuestion comes to



our mind" .ould the sinful %oman in the city ha$e done %hat she did had she not

been absolutely certain that Jesus %ould %elcome herB his means that for the

poor people of Galilee in those days, Jesus %as someone to be trusted

absolutely@ 4.e can trust him" He %ill %elcome us@ Fo the mar!inali&ed people

of today ha$e this same certainty to%ards us #hristiansB

Lu*e :(1+<( The disciples of &esus' community

Jesus %ent to the $illa!es and to%ns of Galilee, proclaimin! the Good e%s of

the 3in!dom of God and the t%el$e %ere %ith him" he e=pression 4follo%in!

Jesus sho%s the condition of a disciple %ho follo%s the 8aster see*in! to

imitate his e=ample and sharin! in his fate" 5t is surprisin! that besides the men

there %ere also %omen %ho 4follo%ed Jesus" Lu*e places the men and %omen

disciples on an eCual le$el" He also says that the %omen served Jesus %ith their

!oods" Lu*e also mentions the names of some of these %omen disciples( *ary*agdalene, born in the city of 8a!dala" She had been deli$ered of se$en

demons" &oanna, the %ife of #u&a, Herod AntipaDs procurator, %ho %as !o$ernor

of Galilee" $usanna and many others"

c) #+3te3 ino3.ation:

i9 Lu*eDs Gospel has al%ays been considered the Gospel of %omen" 5ndeed,

Lu*e is the one %ho most records occasions that sho% the relationship of Jesus

%ith %omen" Ho%e$er, the no$elty, the Good e%s concernin! %omen, is not

simply because of the many citations of their presence around Jesus, but inJesusD attitude to%ards them" Jesus touches them, allo%s them to touch him,

%ithout fear of bein! contaminated 7L* (<;/ :(+?"?9" he difference bet%een

Jesus and the masters of the time is that Jesus accepts %omen as follo%ers and

disciples 7L* :(2+</ 10<;9" he liberatin! force of God, %hich acts in Jesus,

raises %omen to assume their place of di!nity 7L* 1<(1<9" Jesus feels the

sufferin! of the %ido% and -oins in her sorro% 7L* (1<9" he %or* of the %oman

%ho prepares food, is seen by Jesus as a si!n of the 3in!dom 7L* 1<(20+219"

he perse$erin! %ido% %ho fi!hts for her ri!hts is presented as a model of

prayer 7L* 1:(1+:9, and the poor %ido% %ho shares her mea!re !oods %ith

others is presented as the model of !ift and of dedication 7L* 21(1+9" At a time

%hen the %itness of %omen %as not considered $alid, Jesus chooses %omen as

%itnesses of his death 7L* 2<(;9, of his burial 7L* 2<(??+?69 and of his

resurrection 7L* 2(1+11"22+29"



ii9 he Gospels record different lists of the names of the t%el$e disciples

%ho folloed &esus. he names are not al%ays the same, but there are al%ays

t%el$e names, e$o*in! the t%el$e tribes of the ne% people of God" here %ere

%omen %ho also folloed Jesus, from Galilee to Jerusalem" 8ar*Ds Gospel

defines their attitude in three %ords, three $erbs( following, serving, going

up to Jerusalem 78* 1?(19" he >$an!elists do not !i$e a list of the %omen

disciples %ho follo%ed Jesus, but their names are *no%n to this day throu!h the

pa!es of the Gospels, especially of Lu*e, and they are(( 8ary 8a!dalene 7L* :(</

2(109/ Joanna the %ife of #hu&a 7L* :/,<9/ Susanna 7L* :(<9/ Salome 78*

1?(?9/ 8ary, JamesD mother 7L* 2(109/ 8ary, #leophasD %ife 7Jn 1;(2?9/ 8ary,

the mother of Jesus 7Jn 1;(2?9"

7 P3ae3: A .n to Love >1 $o3 1":1-1")

A=ove a ove?1 hou!h 5 command lan!ua!es both human and an!elic ++ if 5 spea* %ithout

lo$e, 5 am no more than a !on! boomin! or a cymbal clashin!"

2 And thou!h 5 ha$e the po%er of prophecy, to penetrate all mysteries and

*no%led!e, and thou!h 5 ha$e all the faith necessary to mo$e mountains ++ if 5 am

%ithout lo$e, 5 am nothin!"

< hou!h 5 should !i$e a%ay to the poor all that 5 possess, and e$en !i$e up my

body to be burned ++ if 5 am %ithout lo$e, it %ill do me no !ood %hate$er"

Lo$e is al%ays patient and *ind/ lo$e is ne$er -ealous/ lo$e is not boastful orconceited, ? it is ne$er rude and ne$er see*s its o%n ad$anta!e, it does not ta*e

offence or store up !rie$ances" 6 Lo$e does not re-oice at %ron!doin!, but finds

its -oy in the truth" 5t is al%ays ready to ma*e allo%ances, to trust, to hope and

to endure %hate$er comes" : Lo$e ne$er comes to an end" ut if there are

prophecies, they %ill be done a%ay %ith/ if ton!ues, they %ill fall silent/ and if

*no%led!e, it %ill be done a%ay %ith" ; 'or %e *no% only imperfectly, and %e

prophesy imperfectly/ 10 but once perfection comes, all imperfect thin!s %ill be

done a%ay %ith"

11 .hen 5 %as a child, 5 used to tal* li*e a child, and see thin!s as a child does,

and thin* li*e a child/ but no% that 5 ha$e become an adult, 5 ha$e finished %ith

all childish %ays" 12 o% %e see only reflections in a mirror, mere riddles, but

then %e shall be seein! face to face" o% 5 can *no% only imperfectly/ but then 5

shall *no% -ust as fully as 5 am myself *no%n"



1< As it is, these remain( faith, hope and lo$e, the three of them/ and the !reatest

of them is lo$e"

! #ina P3ae3

Lord Jesus, %e than* for the %ord that has enabled us to understand better the

%ill of the 'ather" 8ay your Spirit enli!hten our actions and !rant us the stren!th

to practice that %hich your .ord has re$ealed to us" 8ay %e, li*e 8ary, your

mother, not only listen to but also practice the .ord" ou %ho li$e and rei!n %ith

the 'ather in the unity of the Holy Spirit fore$er and e$er" Amen"

Lectio Divina:

8onday, June 1<, 2016

O3/ina3 Ti.e

1) OPENING PRAYER

Almi!hty God,

our hope and our stren!th,

%ithout you %e falter"

Help us to follo% #hrist

and to li$e accordin! to your %ill"

.ho li$es and rei!ns %ith you and the Holy Spirit,

one God, for e$er and e$er" Amen"

2) GOSPEL READING - MATTHEW ("8-%2

Jesus said to his disciples( )ou ha$e heard ho% it %as said( >ye for eye and

tooth for tooth" ut 5 say this to you( offer no resistance to the %ic*ed" En the

contrary, if anyone hits you on the ri!ht chee*, offer him the other as %ell/ if

someone %ishes to !o to la% %ith you to !et your tunic, let him ha$e your cloa*

as %ell" And if anyone reCuires you to !o one mile, !o t%o miles %ith him" Gi$e to

anyone %ho as*s you, and if anyone %ants to borro%, do not turn a%ay"

") RE#LE$TION

odayDs Gospel forms part of a small literary unit %hich !oes from 8t ?, 1 to 8t

?, :, in %hich is described ho% to pass from the ancient -ustice of the Pharisees

78t ?, 209 to the ne% -ustice of the 3in!dom of God 78t ?, :9" 5t describes ho%

to !o up to the 8ountain of the eatitudes, from %here Jesus announces the ne%



La% of Lo$e" he !reat desire of the Pharisees %as to li$e in -ustice, to be -ust

before God" And this is the desire of all of us" Just is the one %ho succeeds to

li$e %here God %ants himNher to li$e" he Pharisees tried to attain -ustice throu!h

the strict obser$ance of the La%" hey thou!ht that %ith their o%n effort they

could succeed in bein! %here God %anted them to be" Jesus ta*es a stand

concernin! this practice and announces the ne% -ustice %hich should e=ceed,

surpass the -ustice of the Pharisees 78t ?, 209" 5n todayDs Gospel %e are

reachin! almost the summit of the mountain" Enly a little is lac*in!" he summit

is described in one phrase( 4e perfect as your Hea$enly 'ather is perfect 78t ?,

:9, on %hich %e %ill meditate in tomorro%Ds Gospel" Let us loo* closely at this

last de!ree %hich is still lac*in! to reach the summit of the 8ountain, of %hich

Saint John of the #ross says( 4Here rei!n silence and lo$e"

8atthe% ?, <:( >ye for eye and tooth for tooth" Jesus Cuotes a te=t of the Ancient La% sayin!( 4ou ha$e heard ho% it %as said( >ye for eye and tooth for

tooth@ He shortened the te=t, because the complete te=t said( 4Life for life, eye

for eye, tooth for tooth, foot for foot, burn for burn, %ound for %ound, blo% for

blo% 7>= 21, 2<+2?9" Li*e in the pre$ious cases, here also Jesus ma*es a

completely ne% rereadin!" he principle 4eye for eye, tooth for tooth %as already

found in the ori!in of the interpretation %hich the Scribes made of the la%" his

principle should be o$erthro%n, because it per$erts and destroys the relationship

bet%een persons and %ith God" 8atthe% ?, <;O( Fo not !i$e bac* e$il for e$il recei$ed" Jesus affirms e=actly the

contrary( 4ut 5 say to you do not offer resistance to the %ic*ed" efore some

$iolence recei$ed, our natural reaction is to pay the other one %ith the same coin"

en!eance as*s for 4eye for eye, tooth for tooth" Jesus as*s to pay bac* the e$il

not %ith e$il, but %ith !ood" ecause if %e do not *no% ho% to o$ercome the

$iolence recei$ed, the spiral of $iolence %ill ta*e up e$erythin! and %e %ill not

*no% %hat to do" Lamec said( 'or a %ound recei$ed 5 %ill *ill a man, and for a

scar 5 %ould *ill a youn! person" 5f the $en!eance of #ain %as %orth se$en that

of Lamec %ill count for se$enty+se$en 7Gen , 29" And it %as precisely because

of this terrible act of $en!eance that e$erythin! ended in the confusion of the

o%er of abel" 7Gen 11,1+;9" 'aithful to the teachin! of Jesus, Paul %rites in the

Letter to the omans( 4e$er pay bac* e$il %ith e$il/ let your concern be to do

!ood to all men" Fo not allo% yoursel$es to be o$ercome by e$il but o$ercome

e$il %ith !ood 7m 12, 1"219" o be able to ha$e this attitude is necessary to



ha$e much faith in the possibility to reco$er that the human bein! has" Ho% can

%e do this in practiceB Jesus offers four concrete e=amples"

8atthe% ?, <;b+2( the four e=amples to o$ercome the spiral of $iolence" Jesus

says( 4rather 7a9 if anyone hits you on the ri!ht chee*, offer him the other as %ell/

7b9 if anyone %ishes to !o to La% %ith you to !et your tunic, let him ha$e your

cloa* as %ell" 7d9 And if anyone reCuires you to !o one mile, !o t%o miles %ith

him" 7e9 Gi$e to anyone %ho as*s you, and if anyone %ants to borro%, do not turn

a%ay 78t ?, 0+29" Ho% are these four affirmations to be understoodB Jesus

himself helps us to understand" .hen the soldier hit him on the chee*, he did not

offer the other chee*" ather, he reacted %ith ener!y( 45f there is some offence in

%hat 5 said, point it out, but if not, %hy do you stri*e meB 7Jn 1:, 2<9 Jesus does

not teach us to be passi$e" Saint Paul thin*s that payin! e$il %ith !ood 4you %ill

ma*e others be ashamed 7m 12, 209" his faith in the possibility to reco$er thehuman bein! is possible only be!innin! from the root %hich comes from the total

!ratuity of the creati$e lo$e %hich God sho%s us in the life and the attitudes of

Jesus"


Ha$e you some time felt %ithin you such a !reat an!er as to %ant to apply the

$en!eance 4eye for eye, tooth for toothB .hat did you do to o$ercome thisB

Foes life in community, li$in! to!ether, fa$our today in the #hurch and in us the

creati$e lo$e %hich Jesus proposes in todayDs GospelB


Gi$e ear to my %ords, ah%eh,

spare a thou!ht for my si!hin!"

Listen to my cry for help,

my 3in! and my God@ o you 5 pray" 7Ps ?,1+29

Lectio Divina:

uesday, June 1, 2016

1) OPENING PRAYER



Almi!hty God,







2) GOSPEL READING - MATTHEW (%"-%8

Jesus said to his disciples( )ou ha$e heard ho% it %as said, ou %ill lo$e your

nei!hbour and hate your enemy" ut 5 say this to you, lo$e your enemies and

pray for those %ho persecute you/ so that you may be children of your 'ather in

hea$en, for he causes his sun to rise on the bad as %ell as the !ood, and sends

do%n rain to fall on the upri!ht and the %ic*ed ali*e" 'or if you lo$e those %ho

lo$e you, %hat re%ard %ill you !etB Fo not e$en the ta= collectors do as muchB

And if you sa$e your !reetin!s for your brothers, are you doin! anythin!

e=ceptionalB Fo not e$en the !entiles do as muchB ou must therefore be

perfect, -ust as your hea$enly 'ather is perfect")

") RE#LE$TION

5n todayDs Gospel %e !et to the summit of the 8ountain of the eatitudes,

%here Jesus proclaimed the La% of the 3in!dom of God, the ideal of %hich canbe summari&ed in this lapidarian phrase( “+e perfect as your Heavenly ather is

perfect” 78t ?, :9 Jesus %as correctin! the La% of God@ 'i$e times, one after

another, he had already affirmed( 4)t as said, "ut ) say to you!” 78t ?, 21"2,

<1"<<"<:9" his %as a si!n of !reat coura!e on his part, in public, before all the

people !athered there, to correct the most sacred treasure of the people, the

ori!in of their identity, %hich %as the La% of God" Jesus %ants to communicate a

ne% %ay of loo*in! and of practicin! the La% of God" he *ey, so as to be able to

!et this ne% loo*, is the affirmation( “+e perfect as your Heavenly ather is perfect”. e$er %ill anyone be able to say( 4oday 5 ha$e been perfect as the

Hea$enly 'ather is perfect@ .e are al%ays belo% the measure %hich Jesus has

placed before us" Perhaps, because of this, he has placed before us an ideal

%hich is impossible for us mortal bein!s to attainB



8atthe% ?, <+?( )t as said# -ou ill love your neigh"our and hate your

enemy. 5n this phrase Jesus e=plains the mentality %ith %hich the Scribes

e=plained the La%/ a mentality %hich resulted from the di$isions amon! the Je%s

and the non Je%s, bet%een nei!hbour and non nei!hbour, bet%een saint and

sinner, bet%een the clean and the unclean, etc" Jesus orders to o$erthro% this

pretence, these interested di$isions" He orders to o$ercome di$isions" “+ut ) say

to you, love your enemies and pray for those ho persecute you! $o that you

may "e children of your ather in Heaven, for he causes his sun to rise on the

"ad as ell as the good, and sends don rain to fall on the upright and the

icked alike”. And from here %e dra% from the source from %hich sprin!s the

no$elty of the 3in!dom" his source is proper to God %ho is reco!ni&ed as

'ather, %ho causes his sun to rise on the bad as %ell as the !ood" Jesus orders

that %e imitate this God( 4+e perfect as your Heavenly ather is perfect” 7?, :9" And, it is in imitatin! this God that %e can create a -ust society, radically ne%(

8atthe% ?,6+:( +e perfect as your Heavenly ather is perfect.>$erythin! is

summari&ed in imitatin! God( +ut ) say to you# love your enemies and pray for

those ho persecute you, so that you may "e children of your ather in Heaven

ho causes the sun to rise on the "ad as ell as on the good, and sends don

rain to fall on the upright and the icked alike. or if you love those ho love

you, hat reard ill you get/ Do not even the ta0 collectors do as much/ %nd if

you save your greetings for your "rothers, are you doing anything e0ceptional/Do not even the gentiles do as much/ Therefore, you "e perfect as your

Heavenly ather is perfect” 78t ?, <+:9" Lo$e is the be!innin! and the end of

e$erythin!" here is no !reater lo$e than to !i$e oneDs life for the brother 7Jn 1?,

1<9" Jesus imitated the 'ather and re$ealed his lo$e" >$ery !esture, e$ery %ord

of Jesus, from his birth until the hour of his death on the cross, it %as an

e=pression of this creati$e lo$e %hich does not depend on the !ift recei$ed,

neither does it discriminate the other because of race, se=, reli!ion or social

class, but %hich comes from %ishin! %ell in a completely !ratuitous %ay" his

%as continually !ro%in!, from birth until his death on the #ross"

The full manifestation of the creative love in &esus. his %as %hen on the #ross

he offered for!i$eness to the soldier %ho tortured him and *illed him" he soldier,

employed by the >mpire, placed the %rist of Jesus on the arm of the #ross,

placed a nail and be!an to hammer" He hammered se$eral times" he blood fell

flo%in! do%n" he body of Jesus t%isted %ith pain" he mercenary soldier,



i!norant of %hat he %as doin! and of %hat %as happenin! around him, continued

to hammer as if it %as a nail on the %all to han! a picture" At that moment Jesus

addresses this prayer to the 'ather( 4ather, forgive them1 they do not kno hat

they are doing!” 7L* 2<, <9" 5n spite of all the %ill of men, the lac* of humanity did

not succeed to e=tin!uish humanity in Jesus" hey ta*e him, they moc* him, they

spit on his face, they scoff him, they ma*e of him a clo%n *in! %ith a cro%n of

thorns on the head, they scour!ed him, torture him, ma*e him %al* on the streets

as if he %ere a criminal, he has to listen to the insults of the reli!ious authority, on

#al$ary they lea$e him completely na*ed at the si!ht of all" ut the poison of lac*

of humanity does not succeed to reach the source of humanity %hich spran!

from the Heart of Jesus" he %ater %hich spran! from %ithin %as stron!er than

the poison from %ithout, %antin! to contaminate e$erythin!" Loo*in! at that

i!norant and rude soldier, Jesus felt compassion for the soldier and prayed forhim and for all( “ather, forgive them!” And he adds e$en an e=cuse( 4hey are

i!norant" hey do not *no% %hat they are doin!@ efore the 'ather, Jesus is in

solidarity %ith those %ho torture him and ill treat him" Li*e the brother %ho sees

his murder brothers before the -ud!e and he, $ictim of his o%n brothers, tells the

-ud!e( 4ou *no% they are my brothers" hey are i!norant" 'or!i$e them" hey

%ill become better@ 5t %as as if Jesus %as afraid that the minimum an!er a!ainst

man could e=tin!uish in him the remainin! humanity %hich still e=isted" his

unbelie$able !esture of humanity and of faith in the possibility of reco$erin! thatsoldier has been the !reatest re$elation of the lo$e of God" Jesus can die( 45t is

fulfilled@ And bo%in! his head he !a$e up his spirit 7Jn 1;, <09" 5n this %ay he

fulfilled the prophecy of the Sufferin! Ser$ant 75s ?<9"


.hich is the most profound reason for the effort %hich you ma*e to obser$e

GodDs La%( to merit sal$ation or to than* for God %ho in his immense !oodness

has created you, *eeps you ali$e and sa$es youB

.hat meanin! do you !i$e to the phrase( 4to be perfect as the Hea$enly 'atheris perfectB


Ha$e mercy on me, E God, in your faithful lo$e,

in your !reat tenderness %ipe a%ay my offences/



%ash me clean from my !uilt,

purify me and 5 shall be %hiter than sno%" 7Psalm ?19

Lectio Divina:

.ednesday, June 1?, 2016

1) OPENING PRAYER

Almi!hty God,







2) GOSPEL READING - MATTHEW 71-717-18

Jesus said to his disciples( )e careful not to parade your upri!htness in public to

attract attention/ other%ise you %ill lose all re%ard from your 'ather in hea$en"

So %hen you !i$e alms, do not ha$e it trumpeted before you/ this is %hat the

hypocrites do in the syna!o!ues and in the streets to %in human admiration" 5n

truth 5 tell you, they ha$e had their re%ard" ut %hen you !i$e alms, your lefthand must not *no% %hat your ri!ht is doin!/ your alms!i$in! must be secret,

and your 'ather %ho sees all that is done in secret %ill re%ard you"

)And %hen you pray, do not imitate the hypocrites( they lo$e to say their prayers

standin! up in the syna!o!ues and at the street corners for people to see them"

5n truth 5 tell you, they ha$e had their re%ard" ut %hen you pray, !o to your

pri$ate room, shut yourself in, and so pray to your 'ather %ho is in that secret

place, and your 'ather %ho sees all that is done in secret %ill re%ard you"

).hen you are fastin!, do not put on a !loomy loo* as the hypocrites do( they !oabout loo*in! unsi!htly to let people *no% they are fastin!" 5n truth 5 tell you, they

ha$e had their re%ard" ut %hen you fast, put scent on your head and %ash your

face, so that no one %ill *no% you are fastin! e=cept your 'ather %ho sees all

that is done in secret/ and your 'ather %ho sees all that is done in secret %ill

re%ard you"



") RE#LE$TION

he Gospel of today continues the meditation on the Sermon on the 8ountain"

5n the pre$ious days %e ha$e reflected at len!th on the messa!e of chapter ? of

8atthe%Ds Gospel" 5n todayDs Gospel and the follo%in! days %e meditate on the

messa!e of chapter 6 of this Gospel" he seCuence of chapters ? and 6 can help

us to understand it" he passa!es in italics indicate the te=t of todayDs Gospel"

he follo%in! is the schema(

8atthe% ?, 1+12( he eatitudes( solemn openin! of the e% La%

8atthe% ?, 1<+16( he ne% presence in the %orld( Salt of the earth and Li!ht of

the %orld

8atthe% ?, 1+1;( he ne% practice of -ustice/ relationship %ith the ancient la%

8atthe% ?, 20+:( he ne% practice of -ustice( obser$in! the ne% La%"

*atthe 2, 345# The ne practice of piety# alms8atthe% 6, ?+1?( he ne% practice of the %or*s of piety( prayer

*atthe 2, 32436# The ne practice of the orks of piety# fasting

8atthe% 6, 1;+21( e% relationship to material !oods( do not accumulate

8atthe% 6, 22+2<( e% relationship to material !oods( correct $ision

8atthe% 6, 2( e% relationship to material !oods( God and money

8atthe% 6, 2?+<( e% relationship to material !oods( abandonment in

Pro$idence"

odayDs Gospel treats three themes( alms !i$in! 76, 1+9, prayer 76, ?+69 andfastin! 76, 16+1:9" hese are three %or*s of piety of the Je%s"

8atthe% 6,1( +e careful not to parade your uprightness to attract

attention. Jesus criticises those %ho do the !ood %or*s to be seen by men 78t

6,19" Jesus as*s to build up interior security not in %hat %e do for God, but in

%hat God does for us" 'rom the ad$ise that he !i$es there results a ne% type of

relationship %ith God( “-our ather ho sees all that is done in secret ill reard

you” 78t 6,9"-our ather knos hat you need "efore you ask him” 78t 6, :9")f

you forgive others their failings, your heavenly ather ill forgive your

failings” 78t 6, 19" 5t is a ne% %ay %hich opens itself no% to ha$e access to the

Heart of God our 'ather" Jesus does not allo% that the practice of -ustice and of

piety be used as a means for self promotion before God and before the

community 78t 6, 2"?"169"

8atthe% 6, 2+( Ho to practice almsgiving. o !i$e alms is a %ay of sharin!,

$ery recommended by the first #hristians 7Ac 2, +?/ , <2+<?9" he person



%ho practices alms !i$in! and sharin! to promote herself before others merits to

be e=cluded from the community, as it happened to Ananias and Saphira 7Ac ?,

1+119" oday, in society as %ell as in the #hurch, there are persons %ho ma*e

!reat publicity of the !ood that they do to others" Jesus as*s the contrary( to do

!ood in such a %ay that the left hand does not *no% %hat the ri!ht hand does" 5t

is the total detachment and the total !ift in total !ratuity of the lo$e %hich belie$es

in God the 'ather and imitates all that he does"

8atthe% 6, ?+6( Ho to practice prayer. Prayer places the person in direct

relationship %ith God" Some Pharisees transformed prayer into an occasion to

sho% themsel$es before others" At that time, %hen the trumpet sounded in the

three moments of prayer, mornin!, noon and e$enin!, they should stop in the

place %here they %ere to pray" here %ere people %ho sou!ht to be in the

corners in public places, in such a %ay that e$erybody %ould see that they %ereprayin!" .ell then, such an attitude per$erts our relationship %ith God" his is

false and has no sense" his is %hy, Jesus says that it is better to close up

oneself in our room to pray in secret, maintainin! the authenticity of the

relationship" God sees you e$en in secret, and he al%ays listens to you" 5t is a

Cuestion of a personal prayer, not of a community prayer"

8atthe% 6, 16+1:( Ho to practice fasting. At that time the practice of fastin!

%as accompanied by some $ery $isible e=ternal !estures( not to %ash oneDs

face, not to comb oneDs hair, use sober dresses" hese %ere $isible si!ns offastin!" Jesus criticises this form of fastin! and orders to do the contrary, and

thus others cannot become a%are that you are fastin!( bathe, use perfume, and

comb your hair %ell" 5n this %ay, only your 'ather %ho sees in secret *no%s that

you are fastin! and he %ill re%ard you"


.hen you pray, ho% do you li$e your relationship %ith GodB

Ho% do you li$e your relationship %ith others in the family and in communityB


ah%eh, %hat Cuantities of !ood thin!s you ha$e in store

for those %ho fear you,

and besto% on those %ho ma*e you their refu!e,

for all humanity to see" 7Ps <1,1;9



Lectio Divina:

hursday, June 16, 2016

O3/ina3 Ti.e

1) OPENING PRAYER

Almi!hty God,







2) GOSPEL READING - MATTHEW 7!-1(

Jesus said to his disciples( )5n your prayers do not babble as the !entiles do, for

they thin* that by usin! many %ords they %ill ma*e themsel$es heard" Fo not be

li*e them/ your 'ather *no%s %hat you need before you as* him" So you shouldpray li*e this(

Eur 'ather in hea$en, may your name be held holy,

your *in!dom come, your %ill be done, on earth as in hea$en"

Gi$e us today our daily bread"

And for!i$e us our debts, as %e ha$e for!i$en those %ho are in debt to us"

And do not put us to the test, but sa$e us from the >$il Ene"

)es, if you for!i$e others their failin!s, your hea$enly 'ather %ill for!i$e you

yours/ but if you do not for!i$e others, your 'ather %ill not for!i$e your failin!seither"

") RE#LE$TION

he Gospel today presents the prayer of the Eur 'ather, the Psalm %hich Jesus

has left us" here are t%o redactions of the Eur 'ather, of Lu*e 7L* 11, 1+ and of

8atthe% 78t 6, +1<9" he redaction of Lu*e is briefer" Lu*e %rites for the



community comin! from pa!anism" He tries to help the persons %ho are

be!innin! a path of prayer" 5n the Gospel of 8atthe%, the Eur 'ather is found in

the part of the Fiscourse of the 8ountain, %here Jesus orientates the disciples in

the practice of the three %or*s of piety( alms !i$in! 78t 6, 1+9, prayer 78t 6, ?+

1?9 and fastin! 78t 6, 26+1:9" he Eur father forms part of a catechesis for the

con$erted Je%s" hey %ere used to pray, but they had certain $ices %hich

8atthe% %anted to correct" 5n the Eur 'ather, Jesus summari&es all his teachin!

in se$en petitions addressed to the 'ather" 5n these se$en petitions, he ta*es the

promises of the Eld estament and orders to as* the 'ather to help us to reali&e

them" he first three refer to our relationship %ith God" he other four ha$e to do

%ith the community relationship that %e ha$e %ith others"

8atthe% 6, +:( he introduction to the Eur 'ather" Jesus criticises the persons

for %hom prayer %as a repetition of ma!ic formulae, of stron! %ords, addressedto God to obli!e him to respond to their petitions and needs" Anyone %ho prays

has to see*, in the first place, the 3in!dom, much more than the personal

interests" he acceptance of prayer by God does not depend on the repetition of

%ords, but rather on the !oodness of God %ho is Lo$e and 8ercy" He %ants our

!ood and he *no%s our needs, e$en before %e pray"

8atthe% 6,;a( he first %ords( 4Eur 'ather in Hea$en@ 4Abba, 'ather, is the

name %hich Jesus uses to address himself to God" 5t e=presses the intimacy that

he has %ith God and manifests the ne% relationship %ith God %hich shouldcharacteri&e the life of people in the #hristian communities 7Ga , 6/ m :, 1?9"

8atthe% adds to the name of 'ather the ad-ecti$e our and the e=pression in

Hea$en" he true prayer is a relationship %hich unites us to the 'ather, to the

brothers and sisters, to nature" 'amiliarity %ith God is not intimist, but e=presses

the a%areness of belon!in! to the !reat human family, in %hich all persons

participate/ of all races and of all creeds( Eur 'ather" o pray to the 'ather is to

enter in intimacy %ith him, it is also to be in harmony %ith the cry of all the

brothers and sisters" 5t is to see* the 3in!dom of God, in the first place" he

e=perience of God the 'ather is the foundation of the uni$ersal fraternity"

8atthe% 6, ;b+10( he three petitions for the cause of God( the ame, the

3in!dom, the .ill" 5n the first part of the Eur 'ather, %e as* to restore our

relationship %ith God" o do this Jesus as*s 7a9 the sanctification of the ame

re$ealed in >=odus on the occasion of the liberation from >!ypt/ 7b9 to as* for the

comin! of the 3in!dom, e=pected by the people after the fall of the monarchy/ 7c9



to as* for the fulfilment of GodDs .ill, re$ealed in the La% %hich %as in the centre

of the #o$enant" he ame, the 3in!dom, the La%( are three a=is ta*en from the

Eld estament %hich e=press ho% the ne% relationship %ith God should be" he

three petitions indicate that it is necessary to li$e in intimacy %ith the 'ather,

ma*in! his ame *no%n, ma*in! him lo$ed, doin! in such a %ay that his

3in!dom of lo$e and of communion becomes a reality that his .ill may be done

on earth as it is in Hea$en" 5n hea$en, the sun and the stars obey the la% of God

and create the order of the Kni$erse" he obser$ance of the La% of God 4on

earth as it is in hea$en should be a source and a mirror of harmony and of %ell

bein! for the %hole creation" his rene%ed relationship %ith God becomes $isible

only in the rene%ed relationship amon! us, %hich on his part is the ob-ect of

other four petitions( our daily bread, the for!i$eness of debts, not to fall into

temptation, to deli$er us from e$il" 8atthe% 6, 11+1<( he four petitions for the brothers( read, 'or!i$eness,

ictory, Liberty" 5n the second part of the Eur 'ather %e as* to restore and rene%

the relationship bet%een persons" he four petitions indicate ho% the structures

of the community and of society should be transformed in such a %ay that all the

children of God may li$e %ith eCual di!nity" he daily bread( 4Faily read 78t 6,

119 recalls the daily manna in the desert 7>= 16, 1+<69" he manna %as a 4test to

see if the people %ere capable to follo% the La% of the Lord 7>= 16, 9, that is, if

they %ere capable to store food only for one day as a si!n of faith that Fi$inePro$idence passes throu!h the fraternal or!ani&ation" Jesus in$ites them to %al*

to%ard a ne% >=odus, to%ard a ne% %ay of fraternal li$in! to!ether %hich can

!uarantee bread for all" 'or!i$eness of debts( the reCuest of 4for!i$eness of

debts 76, 129 recalls the sabbatical year %hich obli!ed creditors to for!i$e all the

debts to the brothers 7Ft 1?, 1+29" he ob-ecti$e of the sabbatical year and of the

-ubilee year 7Le$ 2?, 1+229 %as to do a%ay %ith ineCualities and to be!in ane%"

Ho% to pray today( 4'or!i$e us our debts as %e ha$e for!i$en those %ho are in

debt to usB he rich countries, all of %hich are #hristian, are !ettin! richer,

than*s to the e=ternal debt" ot to fall into emptation( the petition 4not to fall into

temptation 76, 1<9 reminds us of the errors committed in the desert, %here the

people fell into temptation 7>= 1:, 1+/ b 20, 1+1</ Ft ;, +2;9" o imitate Jesus

%ho %as tempted and obtained $ictory 78t , 1+19" 5n the desert, the temptation

pushed people to follo% other paths, to !o bac*, not to underta*e the road of

liberation and to be demandin! on 8oses %ho !uided them" 'reedom from >$il(



e$il is the >$il Ene, Satan, %ho see*s to de$iate and %ho in many %ays, see*s to

lead persons not to follo% the path of the 3in!dom, indicated by Jesus" He

tempted Jesus to abandon the Pro-ect of the 'ather and to be the 8essiah

accordin! to the idea of the Pharisees, the Scribes and other !roups" he >$il

Ene ta*es us a%ay from God and is a reason of scandal" He also entered in

Peter 78t 16, 2<9 and he also tempted Jesus in the desert" Jesus o$ercame him"

78t , 1+119"


Jesus says 4for!i$e us our debts, but today %e say 4for!i$e us our offences,

%hat is easier to for!i$e offences or to cancel the debtsB

Ho% do you usually pray the Eur 'ather( mechanically or puttin! all your life

and all your efforts in the %ords you pronounceB


he mountains melt li*e %a=,

before the Lord of all the earth"

he hea$ens proclaim his sa$in! -ustice,

all nations see his !lory" 7Ps ;,?+69

Lectio Divina:

'riday, June 1, 2016

O3/ina3 Ti.e

1) OPENING PRAYER

Almi!hty God,







2) GOSPEL READING - MATTHEW 71@-2"



Jesus said to his disciples( )Fo not store up treasures for yoursel$es on earth,

%here moth and %ood%orm destroy them and thie$es can brea* in and steal" ut

store up treasures for yoursel$es in hea$en, %here neither moth nor %ood%orm

destroys them and thie$es cannot brea* in and steal" 'or %here$er your treasure

is, there %ill your heart be too"

)he lamp of the body is the eye" 5t follo%s that if your eye is clear, your %hole

body %ill be filled %ith li!ht" ut if your eye is diseased, your %hole body %ill be

dar*ness" 5f then, the li!ht inside you is dar*ened, %hat dar*ness that %ill be@)

") RE#LE$TION

5n todayDs Gospel %e continue our reflection on the Sermon on the 8ountain"

%o days a!o and yesterday %e ha$e reflected on the practice of the three %or*s

of piety( alms !i$in! 78t 6, 1+9, prayer 78t 6, ?+1?9 and fastin! 78t 6, 16+1:9"

odayDs and tomorro%Ds Gospel presents four recommendations on the

relationship %ith material !oods, e=plainin! clearly ho% to li$e the po$erty of the

first eatitude( 7a9 not to accumulate 78t 6, 1;+219/ 7b9 to ha$e a correct idea of

material !oods 78t 6,22+2<9/ 7c9 not ser$e t%o masters 78t 6,29/ 7d9 to abandon

oneself to Fi$ine Pro$idence 78t 6,2?+<9" odayDs Gospel presents the first t%o

recommendations( not to accumulate !oods 1;+219 and not to loo* at the %orld

%ith diseased eyes 76, 22+2<9"

8atthe% 6, 1;+21( Do not accumulate treasures on earth. 5f, for e=ample today

on it is announced that ne=t month su!ar and coffee %ill be lac*in! in the

mar*et, %e all %ill buy the ma=imum possible of coffee and su!ar" .e

accumulate because %e lac* trust" Furin! the forty years in the desert, the

people %ere tested to see if they %ere capable to obser$e GodDs La% 7>= 16, 9"

he test consisted in this( to see if they %ere capable to !ather only the

necessary manna for a sin!le day, and not accumulate for the follo%in! day"

Jesus says( “Do not store up treasures for yourselves on earth, here moth and

oodorm destroy them and thieves can "reak in and steal. +ut store up

treasures for yourselves in heaven, here neither moth nor oodorm destroysthem and thieves cannot "reak in and steal. .hat does it mean to store up

treasures in hea$enB 5t is a Cuestion of *no%in! %here 5 place the basis of my

e=istence" 5f 5 place it on material !oods of this earth, 5 al%ays run the dan!er of

losin! %hat 5 ha$e stored up" 5f 5 place the basis one God, nobody %ill be able to

destroy it and 5 %ill ha$e interior freedom to share %ith others %hat 5 possess" 5n



order that this may be possible and feasible it is important to reach a community

life to!ether %hich %ill fa$our sharin! and reciprocal help, and in %hich the

!reatest richness or the treasure is not material riches, but rather the richness or

the treasure of fraternal li$in! to!ether born from the certainty brou!ht by Jesus(

God is 'ather and 8other of all" ecause there %here your treasure is, there is

your heart"

8atthe% 6, 22+2<( The light of your "ody is the eye. o understand %hat Jesus

as*s it is necessary to ha$e ne% eyes" Jesus is demandin! and as*s $ery much/

do not store up 76, 1;+219, do not ser$e God and money to!ether 76, 29, do not

%orry about %hat you are to eat or drin* 76, 2?+<9" hese demandin!

recommendations ha$e somethin! to do %ith that part of human life %here

persons are more an!uished and %orried" 5t also forms part of the Sermon on the

8ountain, that it is more difficult to understand and to practice" And this is %hyJesus says( 4)f your eye is diseased .... " Some translate this as diseased eye

and healthy eye" Ethers translate as mean or poor eye and generouseye" 5t is the

same, in reality, the %orse sic*ness that one can ima!ine is a person closed up

in herself and in her !oods and %ho trusts only these" 5t is the sic*ness of bein!

stin!y@ Anyone %ho loo*s at life %ith this eye li$es in sadness and in dar*ness"

he medicine to cure this sic*ness is con$ersion, the chan!e of mentality and of

ideolo!y" o place the basis of life on God and in this %ay our loo* becomes

!enerous and the %hole life becomes luminous, because it ma*es sharin! andfraternity emer!e"

Jesus %ants a radical chan!e" He %ants the obser$ance of the La% of the

sabbatical year, %here it is said that in the community of belie$ers there cannot

be poor 7Ft 1?,9" Human li$in! to!ether should be or!ani&ed in such a %ay that

a person should not ha$e to %orry about food and drin*, about dress and house,

about health and education 78t 6, 2?+<9" ut this is possible if %e all see* the

3in!dom of God and his -ustice first 78t 6, <<9" he 3in!dom of God means to

permit God to rei!n( it is to imitate God 78t ?, :9" he imitation of God leads to a

-ust sharin! of !oods and of creati$e lo$e, %hich brin!s about a true fraternity"

Fi$ine Pro$idence should be mediated by the fraternal or!ani&ation" 5t is only in

this %ay that it %ill be possible to eliminate any %orry or concern for tomorro% 78t

6, <9"




Jesus says( 4here %here your treasure is, your heart is also" .here is my

richness found( in money or in fraternityB

.hich is the li!ht %hich 5 ha$e in my eyes to loo* at life, at e$entsB

() $ON$L'DING PRAYER'or ah%eh has chosen ion,

he has desired it as a home"

)Here shall 5 rest for e$ermore,

here shall 5 ma*e my home as 5 ha$e %ished" 7Ps 1<2,1<+19

Lectio Divina:

Saturday, June 1:, 2016

O3/ina3 Ti.e

1) OPENING PRAYER

Almi!hty God,







2) GOSPEL READING - MATTHEW 72%-"%

Jesus said to his disciples( )o one can be the sla$e of t%o masters( he %ill either

hate the first and lo$e the second, or be attached to the first and despise the

second" ou cannot be the sla$e both of God and of money"

)hat is %hy 5 am tellin! you not to %orry about your life and %hat you are to eat,

nor about your body and %hat you are to %ear" Surely life is more than food, and

the body more than clothin!@

Loo* at the birds in the s*y" hey do not so% or reap or !ather into barns/ yet

your hea$enly 'ather feeds them" Are you not %orth much more than they areB



#an any of you, ho%e$er much you %orry, add one sin!le cubit to your span of

lifeB And %hy %orry about clothin!B hin* of the flo%ers !ro%in! in the fields/

they ne$er ha$e to %or* or spin/ yet 5 assure you that not e$en Solomon in all his

royal robes %as clothed li*e one of these"

o% if that is ho% God clothes the %ild flo%ers !ro%in! in the field %hich are

there today and thro%n into the furnace tomorro%, %ill he not much more loo*

after you, you %ho ha$e so little faithB So do not %orry/ do not say, I.hat are %e

to eatB .hat are %e to drin*B .hat are %e to %earBI 5t is the !entiles %ho set

their hearts on all these thin!s" our hea$enly 'ather *no%s you need them all"

Set your hearts on his *in!dom first, and on God)s sa$in! -ustice, and all these

other thin!s %ill be !i$en you as %ell" So do not %orry about tomorro%( tomorro%

%ill ta*e care of itself" >ach day has enou!h trouble of its o%n")

") RE#LE$TION

odayDs Gospel helps us to re$ie% the relationships %ith material !oods and

presents t%o themes of di$erse importance( our relationship %ith money 78t 6,

29 and our relationship %ith Fi$ine Pro$idence 78t 6, 2?+<9" he ad$ice !i$en

by Jesus !a$e rise to se$eral Cuestions of difficult response" 'or e=ample, ho%

can %e understand today the affirmation( 4ou cannot ser$e God and money 78t

6, 29B Ho% can %e understand the recommendation not to %orry about food,

about drin* and about dress 78t 6, 2?9B

8atthe% 6, 2( -ou cannot serve 7od and money. Jesus is $ery clear in his

affirmation( “8o one can serve to masters# he ill either hate the first and love

the second, or "e attached to the first and despise the second. -ou cannot serve

7od and money9>ach one has to ma*e hisNher o%n choice" hey should as*

themsel$es( 4o %hat do 5 !i$e the first place in my life( to God or to moneyB En

this choice %ill depend the understandin! of the ad$ice %hich follo% on Fi$ine

Pro$idence 78t 6, 2?+<9" 5t is not a Cuestion of a choice made only in oneDs

head, but rather of a $ery concrete choice of life that has somethin! to do also

%ith attitudes" 8atthe% 6, 2?( &esus criticises the e0cessive orry a"out eating and

drinking. his criticism of Jesus, e$en in our days, causes !reat fear in people,

because the !reat %orry of all parents is ho% to !et food and clothin! for their

children" he reason for the criticism is that life is %orth more than food and the



body more than the clothes" 5n order to clarify or e=plain his criticism Jesus

presents t%o parables( the birds of the air and the flo%ers"

8atthe% 6, 26+2( The para"le of the "irds of the air# life is orth more than

food. Jesus orders them to loo* at the birds" hey do not so%, or reap or !ather

into barns, but they al%ays ha$e somethin! to eat because the Hea$enly 'ather

feeds them" %re you not orth much more than they are/” Jesus criticises the

fact that the %orry about food occupies the %hole hori&on of the life of persons,

%ithout lea$in! space to e=perience and relish !ratuity of the fraternity and of the

sense of belon!in! to the 'ather" his is %hy the neo+liberal system is criminal

because it obli!es the !reat ma-ority of persons to li$e 2 hours a day, %orried

about food and clothin!, and produces in a rich minority, Cuite limited one, the

an!uish of buyin! and consumin! up to the point of not lea$in! space for nothin!

else" Jesus says that life is %orth more than the !oods to be consumed@ he neo+liberal system pre$ents from li$in! the 3in!dom"

8atthe% 6, 2:+<0( the Para"le of the lilies in the fields# the "ody is orth more

than clothing. Jesus as*s to loo* at the flo%ers, the lilies of the fields" Ho%

ele!ant and beautiful God dresses them@“8o if that is ho 7od clothes the ild

floers groing in the field hich are there today and thron into the furnace

tomorro, ill he not much more look after you, you ho have so little

faith/” Jesus says to loo* at the thin!s of nature, because seein! the flo%ers and

the field, people %ill remember the mission %hich %e ha$e( to stru!!le for the3in!dom and to create a ne% life li$in! to!ether %hich can !uarantee the food

and the clothes for e$erybody"

8atthe% 6, <1+<2( Do not "e like the 7entiles. Jesus once a!ain criticises the

e=cessi$e %orry for food, drin* and clothin!" And he concludes( “The 7entiles

are concerned a"out these things!” here should be a difference in the life of

those %ho ha$e faith in Jesus and those %ho do not ha$e faith in Jesus" hose

%ho ha$e faith in Jesus share %ith him the e=perience of the !ratuity of God the

'ather, Abba" his e=perience of paternity should re$olutioni&e the life to!ether" 5t

should !enerate a community life %hich is fraternal, and the seed of a ne%

society"

8atthe% 6, <<+<( $et your hearts on the Kingdom first. Jesus indicates t%o

criteria( 4o see* first the 3in!dom of God and not to %orry about tomorro%" o

see* first the 3in!dom and its -ustice is a means to see* to do GodDs .ill and

allo% God to rei!n in our life" he search for God is concretely e=pressed in the



search of a fraternal and -ust life to!ether" And from this concern for the 3in!dom

sprin!s a community life in %hich all li$e as brothers and sisters and nobody is

lac*in! anythin!" Here there %ill be no %orry of tomorro%, that is, there %ill be no

%orry to store up thin!s"

$eek first of all the Kingdom of 7od and its ustice. he *in!dom of God should

be in the centre of all our concerns" he 3in!dom demands a life to!ether, %here

there is no storin! up of thin!s, but sharin! in such a %ay that all ha$e %hat is

necessary to li$e" he 3in!dom is the ne% fraternal life to!ether, in %hich each

person feels responsible for others" his %ay of seein! the 3in!dom helps to

understand better the parables of the birds and the flo%ers, because for Jesus

Fi$ine Pro$idence passes throu!h the fraternal or!ani&ation" o be concerned

about the 3in!dom of God and its -ustice is the same as to be concerned about

acceptin! God, the 'ather and of bein! brother and sister of others" efore the!ro%in! impo$erishment caused by economic neo+liberalism, the concrete form

%hich the Gospel presents to us and than*s to %hich the poor %ill be able to li$e

is the solidarity and the or!ani&ation"

A sharp *nife in the hands of a child can be a mortal %eapon" A sharp *nife in

the hand of a person han!in! on a cord can be an arm %hich sa$es" he %ords

of God on Fi$ine Pro$idence are li*e this" 5t %ould not be e$an!elical to say to a

-obless father, %ho is poor, %ho has ei!ht children and a sic* %ife( 4Do not orry

a"out food or drink! +ecause hy orry a"out health and clothes/” :*t 2, ;<4;6=. .e can say this only %hen %e oursel$es imitate Jesus,or!ani&e oursel$es to

share, !uaranteein! in this %ay to the brother the possibility to sur$i$e"

Ether%ise, %e are li*e the three friends of Job, that in order to defend God they

told lies on human life 7Job 1<, 9" 5t %ould be li*e 4abandonin! an orphan and

betrayin! a friend 7Job , 29" 5n the mouth of the system of the rich, these

%ords can be a mortal arm a!ainst the poor" 5n the mouth of the poor they can be

a real and concrete outlet for a better life to!ether, more -ust and more fraternal"

%) PERSONAL &'ESTIONS .hat do 5 understand by Fi$ine Pro$idenceB Fo 5 trust in Fi$ine Pro$idenceB

.e #hristians ha$e the mission of !i$in! a concrete e=pression to %hat %e

ha$e %ithin" 5n %hich %ay are %e e=pressin! our trust in Fi$ine Pro$idenceB




5 obser$e your instructions,

5 lo$e them dearly"

5 obser$e your precepts, your -ud!ements,

for all my %ays are before you" 7Ps 11;,166+169

Lectio Divina:

Sunday, June 1;, 2016

Te 43oe**ion o Pete3

,o /o o+ *a tat I a.B

Lu*e ;,1:+2

1 O4enin9 43ae3

4E Holy Spirit, you %ho unite my soul to God( mo$e it %ith ardent desires and

en*indle it %ith the fire of your lo$e" Ho% !ood you are %ith me, E Holy Spirit of

God( may you be praised and blessed for the !reat lo$e that you pour out upon

me@ 8y God and my #reator, is it e$er possible that there %ould be someone

%ho %ould not lo$e youB 'or so lon! 5 ha$e not lo$ed you@ 'or!i$e me, Lord" E

Holy Spirit, !rant that my soul may be completely GodDs, and that 5 may ser$e

Him %ithout any personal interest, but only because He is my 'ather and

because He lo$es me" 8y God and my all, is there perhaps any other thin! that 5

could possibly desireB Enly ou %ould satisfy me" Amen" 7St" eresa of Jesus9

2 Go*4e Rea/in9 - L+6e @18-2%

Ence %hen Jesus %as prayin! in solitude, and the disciples %ere %ith him, he

as*ed them, I.ho do the cro%ds say that 5 amBI hey said in reply, IJohn the

aptist/ others, >li-ah/ still others, )Ene of the ancient prophets has arisen")I hen

he said to them, Iut %ho do you say that 5 amBI Peter said in reply, Ihe

8essiah of God"I He rebu*ed them and directed them not to tell this to anyone"

He said, Ihe Son of 8an must suffer !reatly and be re-ected by the elders, the

chief priests, and the scribes, and be *illed and on the third day be raised"I henhe said to all, I5f anyone %ishes to come after me, he must deny himself and ta*e

up his cross daily and follo% me" 'or %hoe$er %ishes to sa$e his life %ill lose it,

but %hoe$er loses his life for my sa*e %ill sa$e it"



" A .o.ent o 43ae3+ *ience

so that the .ord of God may penetrate and enli!hten our life"

% So.e <+e*tion*

.e all belie$e in Jesus" ut there are some %ho understand him in one %ay

and others in another %ay" oday, %hich is the more common Jesus in the %ay of

thin*in! of peopleB

Ho% does propa!anda interfere in my %ay of seein! JesusB .hat do 5 do so as

not to allo% myself to be dra%n by the propa!andaB .hat pre$ents us today from

reco!ni&in! and assumin! the pro-ect of JesusB

.e are %aitin! for the messiah, each in our o%n %ay" .hat is the messiah that

5 loo* for and e=pect forB

he reCuirement to follo% Jesus is the cross" Ho% do 5 react %ith the cross ofmy lifeB

( #o3 to*e ,o ,i* to 9o /ee4e3 into te te.e

he Gospel today follo%s the same theme as that of the pre$ious $erses( the

opinion of the people on Jesus" he pre$ious $ersese of chapter ;, be!innin!

%ith Herod, today it is Jesus %ho as*s %hat do people thin*, the public opinion

and the Apostles respond !i$in! the same opinion %hich %as !i$en yesterday"

5mmediately follo%s the first announcement of the Passion, death and

esurrection of Jesus" Lu*e ;, 1:( The >uestion of &esus after his prayer. 4Ene day, %hile Jesus %as

prayin! alone, his disciples came to him and he put this Cuestion to them( 4.ho

do the cro%ds say 5 amB 5n Lu*eDs Gospel, on se$eral important and decisi$e

occasions, Jesus is presented in prayer( in his aptism %hen he assumes his

mission 7L* <, 219/ in the 0 days in the desert, %hen, he o$ercame the



temptations presented by the de$il L* , 1+1<9/ the ni!ht before choosin! the

t%el$e apostles 7L* 6, 129/ in the ransfi!uration, %hen, %ith 8oses and >li-ah he

spo*e about his passion in Jerusalem 7Lc ;, 2;9/ in the Garden %hen he suffers

his a!ony 7L* 22, <;+69/ on the #ross, %hen he as*s pardon for the soldier 7L*

2<, <9 and %hen he commits his spirit to God 7L* 2<, 69"

Lu*e ;, 1;( The opinion of the people on &esus. 4hey ans%ered( 4'or some

John the aptist/ others >li-ah, but others thin* that you are one of the ancient

prophets %ho has risen from the dead" Li*e Herod, many thou!ht that John the

aptist had risen in Jesus" 5t %as a common belief that the prophet >li-ah had to

return 78t 1, 10+1</ 8* ;, 11+12/ 8l <, 2<+2/ >clo :, 109" And all nourished the

hope of the comin! of the Prophet promised by 8oses 7Ft 1:,1?9" his %as an

insufficient response"

Lu*e ;, 20( The >uestion of &esus to the disciples. After ha$in! heard the

opinion of others, Jesus as*s( 4And you, %ho do you say 5 amB Peter ans%ers(

4he 8essiah of God@ Peter reco!ni&es that Jesus is the one %hom the people

are %aitin! for and that he comes to fulfil the promise" Lu*e omits the reaction of

Peter %ho tries to dissuade Jesus to follo% the %ay of the cross and omits also

the harsh criticism of Jesus to Peter 78* :, <2+<</ 8t 16, 22+2<9"

Lu*e ;, 21( The prohi"ition to reveal that &esus is the *essiah of 7od. 4hen

Jesus !a$e them strict orders and char!ed them not to say this to anyone" 5t

%as forbidden to them to re$eal to the people that Jesus is the 8essiah of God"

.hy does Jesus prohibit thisB At that time, as %e ha$e already seen, e$erybody

%as e=pectin! the comin! of the 8essiah, but, each one in his o%n %ay( some

e=pected a king , others a priest, others a doctor, a arrior, a udge or a

prophet! obody seemed to e=pect the 8essiah Ser$ant, announced by 5saiah

75s 2, 1+;9" Anyone %ho insists in maintainin! PeterDs idea, that is, of a !lorious

8essiah, %ithout the cross, understands nothin! and %ill ne$er be able to

assume the attitude of a true disciple" He %ill continue to be blind, e=chan!in!

people for trees 7cf" 8* :, 29" ecause %ithout the cross it is impossible to

understand %ho Jesus is and %hat it means to follo Jesus" ecause of this,

Jesus insists a!ain on the #ross and ma*es the second announcement of his

passion, death and resurrection"



Lu*e ;(22+2( olloing &esus" Qhen he said to all, I5f anyone %ishes to come

after me, he must deny himself and ta*e up his cross daily and follo% me" 'or

%hoe$er %ishes to sa$e his life %ill lose it, but %hoe$er loses his life for my sa*e

%ill sa$e it"D he full understandin! of the follo%in! of Jesus is not obtained

throu!h theoretical instruction, but throu!h practical commitment, %al*in! %ith

him alon! the %ay of ser$ice, from Galilee to Jerusalem" he %ay of follo%in! is

the %ay of self+!i$in!, of abandonment, of ser$ice, of a$ailability, of acceptance

of conflict, *no%in! that there %ill be resurrection" he cross is not an incidental

e$ent, but is rather part of this %ay, because in a %orld or!ani&ed on selfish

principles, lo$e and ser$ice can only e=ist as crucified@ He or she %ho ma*es of

his or her life a ser$ice to others, disturbs those %ho li$e !raspin! at pri$ile!es,

and suffersR

7 P3ae3: P*a. 1Happy those %ho do not follo% the counsel of the %ic*ed,

or !o the %ay of sinners, nor sit in company %ith scoffers"

ather, the la% of the LEF is their -oy/

God)s la% they study day and ni!ht"

hey are li*e a tree planted near streams of %ater,

that yields its fruit in season/

5ts lea$es ne$er %ither/

%hate$er they do prospers"ut not the %ic*ed@

hey are li*e chaff dri$en by the %ind"

herefore the %ic*ed %ill not sur$i$e -ud!ment,

nor %ill sinners in the assembly of the -ust"

he LEF %atches o$er the %ay of the -ust,

but the %ay of the %ic*ed leads to ruin"

! #ina P3ae3

Lord Jesus, than* you for your %ord that %e can see better the %ill of the 'ather"

8ay your Spirit enli!hten our actions and !rant us the stren!th to follo% your

.ord that re$ealed to us" 8a*e us, li*e 8ary, your mother, not only to listen but

also to practice the .ord" ou %ho li$e and rei!n %ith the 'ather and the Holy

Spirit, for e$er and e$er" Amen"

Documents

Lectio Divina June 20162