Thoughts on Today's Gospel and Readings Luke 9:11-17 St Swithun's

Background on the Gospel Reading

Today, the second Sunday after Pentecost, we celebrate a second solemnity, which marks our return to Ordinary Time. Today is the Solemnity of the Most Holy Body and Blood of Christ. At one time, this day was called Corpus Christi, Latin for “the Body of Christ.” In the most recent revision of the liturgy, the name for this day is expanded to be a more complete reflection of our Eucharistic theology.

The feeding of the 5,000 is the only one of Jesus’ miracles to appear in all four Gospels. Luke places it between Herod’s question, “Who is this about whom I hear such things?” and Peter’s response to Jesus’ question about who he thought Jesus was: “You are the Messiah of God.” In Luke the feeding is not the result of Jesus’ compassion for the crowd but is instigated by the disciples. They wanted Jesus to send the crowd away to town. Instead Jesus tells the disciples to give them some food on their own.

The passage is meant to remind us of two feedings in the Old Testament: the feeding of the Israelites in the desert and Elisha’s feeding of 100 people with 20 loaves in 2 Kings 4:42-44. It is also connected to the institution of the Eucharist. As in the Last Supper accounts in Matthew, Mark, and Luke and in Paul’s account in 1 Corinthians 11:23-24, Jesus takes bread, looks up to heaven, blesses the bread, breaks it, and then gives it to the disciples. In using this exact language, Luke is reminding his readers that in this miracle Jesus is doing more than feeding hungry people as God did for the Israelites and the prophet Elisha did as well. The bread he gives is his body, which he will continue to give as often as the community breaks bread in remembrance of him in the Eucharist.

Gospel: Luke 9:11-17

The feeding of the five thousand

Jesus made the crowds welcome and talked to them about the kingdom of God; and he cured those who were in need of healing. It was late afternoon when the Twelve came to him and said, ‘Send the people away, and they can go to the villages and farms round about to find lodging and food; for we are in a lonely place here.’ He replied, ‘Give them something to eat yourselves.’ But they said, ‘We have no more than five loaves and two fish, unless we are to go ourselves and buy food for all these people.’ For there were about five thousand men. But he said to his disciples, ‘Get them to sit down in parties of about fifty.’ They did so and made them all sit down. Then he took the five loaves and the two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd. They all ate as much as they wanted, and when the scraps remaining were collected they filled twelve baskets.

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Click this link to Hear Bishop Barron’s Podcast on this week’s gospel

CORPUS CHRISTI SOLEMNITIES CORPUS CHRISTI by Bishop Robert Barron June 23rd 2019

The Church comes from the Eucharist, for it is the sacrifice that makes saints. The Eucharist is essentially the fullest act of gratitude prefigured in Melchizedek finding its fulfillment in the sacrifice of Christ. Every Mass is a participation in and celebration of this sacrifice, but the feast of Corpus Christi is a time to be especially aware of the gift of the Eucharist.

Blessed and Given: Scott Hahn Reflects on the Solemnity of the Most Holy Body & Blood of Christ

At the dawn of salvation history, God revealed our future in figures. That’s what’s going on in today’s First Reading: A king and high priest comes from Jerusalem (see Psalm 76:3), offering bread and wine to celebrate the victory of God’s beloved servant, Abram, over his foes.

By his offering, Melchizedek bestows God’s blessings on Abram. He is showing us, too, how one day we will receive God’s blessings and in turn “bless God”—how we will give thanks to Him for delivering us from our enemies, sin and death.

As Paul recalls in today’s Epistle, Jesus transformed the sign of bread and wine, making it a sign of His Body and Blood, through which God bestows upon us the blessings of His “new covenant.”

Jesus is “the priest forever according to the order of Melchizedek,” that God, in today’s Psalm, swears will rule from Zion, the new Jerusalem (see Hebrews 6:20–7:3).

By the miracle of loaves and fishes, Jesus in today’s Gospel again prefigures the blessings of the Eucharist.

Notice that He takes the bread, blesses it, breaks it, and gives it to the Twelve. You find the precise order and words in the Last Supper (see Luke 22:19) and in His celebration of the Eucharist on the first Easter night (see Luke 24:30).

The Eucharist fulfills the offering of Melchizedek. It is the daily miracle of the heavenly high priesthood of Jesus.

It is a priesthood He conferred upon the Apostles in ordering them to feed the crowd, in filling exactly twelve baskets with leftover bread, in commanding them on the night He was handed over: “Do this in remembrance of Me.”

Through His priests He still feeds us in “the deserted place” of our earthly exile. And by this sign He pledges to us a glory yet to come. For as often as we share in His body and blood, we proclaim His victory over death, until He comes again to make His victory our own.

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REFLECTION

Introductory Prayer: Lord, I believe that you, the Holy Trinity, dwell in my soul. Thank you for the joy of your friendship and love. I hope in you; I hope that you will guide me and my loved ones home to heaven, where we can delight in your presence forever. I love you and long to be a better instrument of your love.

Petition: Lord, help me to achieve an unconditional trust in you.

A Test to Get Us to Grow in Trust: It was clear that Jesus’ disciples did not have the means to help these people out of their predicament — neither in ready available cash nor in locating a nearby market large enough to feed the overburdening crowd. Yet Scripture says, “He said this to test him.” Let this passage remind us that God can allow our problems to become so big and desperate as to show forth his power. God wants us to trust in him and to purify our intentions along our journey of faith. How great our Lord is in solving the unsolvable and making possible the impossible. He cures the incurable, raises people from the dead, and, most importantly, converts the erring sinner. “Nothing is impossible with God” (Luke 1:38). Do I easily give up hope when I don’t see a human solution to a situation? Blessed is he who believes that what the Lord promises will be fulfilled (Cf. Luke 1:46).

Our Lord Wants Us to Play a Part in His Miracle: God has the power of creating something out of nothing, but he asks for human collaboration, even if it is minimal. Here it is no different. The apostles are utterly poor: they can bring to Our Lord only five loaves and two fish from a boy they find in the crowd. Jesus asks us to contribute because he wants to teach us to be generous, even when we think we have nothing to give. Actually, it is when we give from our want that we most please Our Lord (Cf. Luke 21:1-4). Poverty is never an excuse for a lack of generosity in serving and working for Our Lord. This miracle proves to us that Our Lord can never be outdone in generosity.

Don’t Miss the Point: In this scene Our Lord slowly prepared his apostles and disciples for his teaching on the Real Presence in the Eucharist. He had to purify their hearts and prune out attachment to the things of this world in order for them to accept the difficult teaching about his self-giving love found in the Eucharist. Even so, when he saw that the people were about to miss the point of his miracle, Our Lord “withdrew again to the mountain alone” (John 6:15). Sometimes Our Lord withdraws the comfort and consolation of his presence in our lives because we wrongly interpret their meaning and purpose. Do I properly discern the spirit in my heart when I pray? Am I happy only for things that gives me comfort, or am I truly coming closer to Christ because I recognize who he is and return to him the same authentic love he gives me and wants from me?
Conversation with Christ: Thank you, Lord, for this meditation and the lessons I learned from it. Keep me generous so I may never lose my trust in you. When the situations of my life seem unsolvable, help me to trust that in your time, you will work your wonders in my life, bringing glory to your name.

Resolution: I will make a visit to the Eucharist or a spiritual communion each day this week, offering this sacrifice of time for the conversion of the hearts of those who do not believe, do not adore, do not trust, or do not love you, Lord, in the Eucharist.

CHRISTIAN MORNING MEDITATION:Lectio DivinaSunday, December 15, 2019Jesus’ witness concerning John the BaptistMatthew 11:2-111. Let us invoke the Holy Spirit Spirit of God,who at the beginning of creationhovered over the abyss of the universeand transformed the great yawn of thingsinto a smile of beauty,come down again on earthand grant it the thrill of its beginnings.This world that is growing old,touch it with the wing of Your glory,Restore to us the primordial joy.Pour Yourself without measure on all our afflictions.Hover once more over our old world in danger.And, finally, the desert will once more be a gardenand in the garden the tree of justice will flowerand the fruit of justice will be peace.Spirit of God, who by the banks of the Jordandescended in Your fullness on Jesus’ headand proclaimed Him Messiah,overshadow this portion of the mystical Bodygathered before You.Adorn it with a robe of grace.Consecrate it with unctionand invite it to bring the good news to the poor,to bandage the wounds of broken hearts,to proclaim freedom to slaves,release to prisonersand announce the year of mercy of the Lord.Free us from the fear of not coping.May our eyes radiate superhuman transparency.May our hearts emit courage blended with tenderness.May our hands pour out the blessing of the Fatheron all that we touch.Grant that our bodies may be resplendent with joy.Clothe us with nuptial robes.Gird us with girdles of light,because, for us and for all, the Bridegroom will not delay in coming.T. Bello 2. The Gospel text2 Now John had heard in prison what Christ was doing and he sent his disciples to ask Him, 3 'Are you the one who is to come, or are we to expect someone else?' 4 Jesus answered, 'Go back and tell John what you hear and see; 5 the blind see again, and the lame walk, those suffering from virulent skin-diseases are cleansed, and the deaf hear, the dead are raised to life and the good news is proclaimed to the poor; 6 and blessed is anyone who does not find Me a cause of falling.' 7 As the men were leaving, Jesus began to talk to the people about John, 'What did you go out into the desert to see? A reed swaying in the breeze? No? 8 Then what did you go out to see? A man wearing fine clothes? Look, those who wear fine clothes are to be found in palaces. 9 Then what did you go out for? To see a prophet? Yes, I tell you, and much more than a prophet: 10 he is the one of whom scripture says, Look, I am going to send my messenger in front of you to prepare your way before you. 11 'In truth I tell you, of all the children born to women, there has never been anyone greater than John the Baptist; yet the least in the kingdom of Heaven is greater than he. 3. Let us pause and read the Gospel text again- Let us whisper quietly the words of the Gospel and let them slowly pass from our tongue to our mind and from our mind to our heart.Let us quietly savor some of these words…- We are gathered around Jesus and we are listening to what the disciples are asking of Him concerning John: this is a serious question from those who have the power to change history.- Jesus’ answer takes on a staid tone, but it wounds our heart as with a spear: it is clear that the awaited Messiah is Himself!- Let the questions, doubts, desires and hopes run freely around the Word of Jesus. Let them confront and engage with it.Gradually an answer will come, even though it may be partial: not in the arguments, but when looking squarely at “He who is to come” and who is speaking to you now. Do not weary of repeating his Word in a soft voice and of keeping it in your heart, above and within all the doubts and problems of your day. 4. Let us take a closer look at Matthew’s text= Our passage comes at the beginning of a new section of the Gospel (11: 2–12, 50). This is a series of tales concerning Jesus’ activity after His discourse on the apostolate. There are not many miracles, but the Evangelist stresses the polemic between Jesus and His adversaries in growing intensity for the whole of the rest of the Gospel.In all probability, the text reflects the early theological debates between the Christians and the disciples of John concerning the nature of Jesus’ mission.= John in his prison…: It is a long time since Matthew has made reference to the Baptizer (the last mention is in 4: 12) and now he tells us he is in prison and it is only later that he will tell us the circumstances of his imprisonment (14:3-12).* John’s prison, as it was for all, is a place apart, a kind of “world apart” which makes him almost a stranger to normal life and twists the perception of news received from outside. Thus, the question of the Baptizer is not surprising even though he was the first to recognize Jesus as “more powerful” (3:11) and as the eschatological judge whose “winnowing-fan is in his hand” (3:12), bowing before Him humbly and in fear (cf. 3:11).= [When he] had heard what Christ was doing…: the expression “Christ was doing”, used here to recall what Jesus was doing, anticipates the answer He will give to John’s question.* John the Baptist, while in prison, hears news of Jesus: we too every day, while we are in our “prisons” of solitude and distance from God or of suffering, hear “something” that comes from various sources and we feel troubled.It is often difficult to distinguish between the good news of the Gospel and so many other matters that take place in our daily lives!And yet, what Jesus does are the things that “the Christ does”, even if we are not always aware of this, just as in the case of John.= Are you the one who is to come, or have we got to wait for someone else? When John was baptizing whole crowds in the Jordan, he had described a strong Messiah who would punish severely the sins of all: “The one who follows me is more powerful than I am, and I am not fit to carry His sandals; He will baptize you with the Holy Spirit and fire. His winnowing-fan is in His hand. He will clear his threshing-floor and gather His wheat into the barn, but the chaff he will burn in a fire that will never go out” (Mt 3:11-12). In that severity that cracked like a whip in view of conversion and, thus, of salvation, John had read the seal of the mercy of YHWH. Suffering in prison, made fragile by a sense of failure and powerlessness, victim of the injustice and arrogance against which he had fought all his life, it seemed to John that evil was winning and he is upset. Immersed irreversibly in that fog, he is no longer capable of seeing clearly the power of God in action in the works of Jesus.* It is lawful to speculate: Jesus was revealing Himself gradually as the Messiah, but He did so by breaking the canons of the Jewish ideal and the usual interpretations of Sacred Scripture: He was not “doing justice”, he was not separating the good from the bad like the sieve separates the good wheat from the chaff; He preached conversion energetically but pardoned sinners; He showed Himself to be “meek and humble of heart” (Mt 11:29), open and available to all, a stranger to all vulgar ways of contesting the system. It is, therefore, possible to think that John was in crisis because Jesus did not correspond to the Messiah whom he expected and whom he had constantly preached; so, he sends a delegation to Jesus to ask Him some questions and for them to report to him a word that might enlighten this mystery of contradictions: “Who are You, Jesus? What do You say of Yourself? How can we believe in You when before arrogance and injustice You show Yourself as a patient, merciful and non- violent Messiah?”Who of us has not tried to form a more precise idea of the One in whom we believe and His ways of acting, when life has made us meet so many contradictions and injustices, even in the Church? Who of us has not struggled to see and interpret correctly the signs of the active presence of the Lord in our own history? It is difficult to welcome a God who is “different” from our designs and so we must not accuse the Baptist, because we too are subject to the temptation of wanting God to have our feelings and tendencies and who might even be a little vindictive in carrying out “justice”. Often we would like to have a God made in our image and likeness, but “My thoughts are not your thoughts, your ways are not My ways…” (Isa 55:8).= Jesus answered, Go back and tell John what you hear and see: Jesus does not answer quickly and directly, but shows clearly the facts that result from His actions that are changing history and realizing the old prophecy concerning the Messiah. Thus, He does not give an answer “for immediate use”, but the disciples must go back to John and refer to him what they themselves have heard and seen, because the healings, resurrections and liberations are unequivocal signs of the messianic nature of Jesus of Nazareth.Every day we must learn to proclaim the good news beginning from what we feel and see. Fraternal witness is indispensable to communicate the Gospel.* Christ submits humbly to the questioning and answers showing the disciples of John a true and personal method of understanding and of proclaiming: "Go back and tell John what you hear and see". The fourth Evangelist recalls the same method in his first letter: “Something which has existed since the beginning that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life – this is our subject. That life was made invisible: we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible to us. What we have seen and heard we are telling you so that you too may be in union with us” (1Jn 1:1-3). This was the missionary method used by the early Church: the method learned from the incarnation of the Word.A true and efficient proclamation must pass through a simple and modest communication of personal experience: words without fanfare of a life woven by faith.= The blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life and the Good News is proclaimed to the poor: In these words, a collection of various quotations from Isaiah (28:18-19; 35:5-6; 42:18; 61:1), we find the core of Jesus’ answer and of our passage. The Lord presents His own works not as judgement and power, but as divine blessing for those of the people in need.It is significant that the prophetic passages quoted make no reference to leprosy and death that the Evangelist puts into Jesus’ mouth. This emphasizes the newness that Jesus brings to His manner of fulfilling the prophecies concerning the Messiah awaited by IsraelThe works of Jesus are great, but He is one of the “little ones” who are His chosen ones, He is one of “the poor of JHWH” who already sees the cross at the end of His journey as man. This is unbearable for anyone expecting a triumphant Messiah. Blessed are they who hear and see with a heart full of faith.* Indirectly Jesus invited John himself to hear and see what He teaches and does. Thus the last of the prophets might recall and now recognize that what Jesus says and does corresponds to the great messianic prophecies so richly contained in the Old Testament.This is the mechanism of the “religious memory” without which faith will never be enkindled and, especially, may never survive the blows of scandal that life brings with it: the works of God in the past are the signs of His fidelity to the promises and the pledge of His future works.Committing ourselves to recall every day the “great things” that God worked for us and in us (cf. Lk 1:49) does not mean falling into sterile reiteration, but gradually bringing the seed of the active grace of God to the very depths of our being, so that it may grow and bear fruit. The Eucharist too is a memorial: it is “the memorial of the Pasch of the Lord”, a living and actual memorial of the salvation offered to each one of us.= Happy is the man who does not lose faith [is not scandalized]in Me: The word “scandal” comes from the Greek: the “stumbling stone” prepared to strike a person by surprise. Notwithstanding the meaning that we usually attribute to this word, in the Bible “scandal” may be either negative or positive.Jesus is one who “scandalizes” His fellow citizens by His poor origins not well suited to a glorious Messiah; He scandalizes the Pharisees with His cutting words; He scandalizes the disciples of John with His way of doing things not according to foreseen plans and He scandalizes His own disciples with His infamous death.Jesus, however, does not praise those who scandalize the little ones or those who are an occasion of scandal (cf. Mt 5:29) to the faith or morals thus leading others into wrong ways.The kind of scandal we need is the one that comes from living the Gospel in a radical manner that shakes us from our habits of life and from our mind-set.We too are called to “scandalize” the world with the scandal of the Gospel showing by our lives that we must not submit to uses and customs that are at variance with the Christian faith, by refusing compromises that could provoke injustices, by looking after the poor and the least.= What did you go out into the wilderness to see?: Notwithstanding the weakness shown by the questions put by John, Jesus describes His precursor with enthusiasm as a prophet who by his burning words unites the living and incontestable signs of his privileged connection with God in whose name he speaks to the People. Rather, with this pressing series of six rhetorical questions and three positive statements, Jesus says that John is more than a prophet: he is the one of whom the ancient Scriptures of the fathers speak, the messenger who prepares the way of the Lord (Mt 3:3) as the old prophets had said (Mal 3:1; Ex 23:20). Nevertheless, the Lord quickly explains the reasons for His affirmation: these may even be too evident to His listeners.= Of all the children born of women, a greater than John the Baptist has never been seen: John is not only an eminent prophet and precursor of the Messiah (because it is now clear that Jesus considers Himself as such), but he is also great as a man, greater than his contemporaries and those of past ages. This is an entirely personal kind of praise that Jesus addresses to Herod’s prisoner and not merely a hyperbole. With these words, Jesus anticipates the comparison between John the Baptist and Elijah, which He will make explicit in verse 14: “he, if you will believe me, is the Elijah who was to return”.* The expression “of all the children born of women” has a typically Semitic flavor, but it also alludes to the mystery of Jesus’ origin: He too is “born of woman”, but only in what concerns the flesh, because His human-divine genesis goes well beyond His simple humanity.Our birth as “children of God” in faith is also wrapped in mystery: “who were born not out of human stock or urge of the flesh or will of man but of God himself” (Jn 1: 13). We are “born of woman” but we are not meant for this earth, rather for the Kingdom of heaven where we shall be judged according to our faith and the works of faith, fruits of the welcome we give to our baptismal grace.= Yet the least …: this part of the sentence (perhaps an early gloss) seems to put a limit on the enthusiastic presentation of the Baptist. Although he is great among men, yet John is small in the Kingdom, because there everything is measured according to criteria quite different from those on earth: the measure of the new times that are coming and have begun with the human coming of the Son of God. Those who belong to this completely new generation are greater than any of those who lived in preceding times, even than John the Baptist.* The contrast between “great” and “small” is created precisely to make it clear to all believers that to be great one has to become ever smaller. In his human “greatness”, John is presented by Jesus as the least in the Kingdom and thus even for John it is necessary for him to “become small” in the hands of God. It is the same requirement every day for each of us who are tempted to be like the “great” and “powerful”, at least in our desire! 5. Let us pray the Word and thank the LordGod of our joy, giver of every salvation (Psalm 146)Yahweh keeps faith for ever,gives justice to the oppressed,gives food to the hungry;Yahweh sets prisoners free.Yahweh gives sight to the blind,lifts up those who are bowed down.Yahweh protects the stranger,He sustains the orphan and the widow.Yahweh loves the upright,but He frustrates the wicked.Yahweh reigns for ever,Your God, Zion, from age to age. 6. From the Word to contemplationLord Jesuswho “are about to come”,do not delay any moreand listen to the cry of the poorwho look to You forsalvation, justice and joy.Grant us clear eyes and a pure heartso that we may be able to discernYour active and fruitful presencealso in the eventsof our “today”that looks so greyand empty of rays of hope!Come, Lord Jesus!"The Spirit and the bride say: 'Come!'.And those who listen repeat: 'Come!'.Let those who thirst, come;those who wish may draw the water of life freely.He who bears witness to these things says:'Yes, I shall come soon!'.Amen.Come, Lord Jesus.” (Rev 22:17,20)dailymeditations www.stswithuns.org.uk/event/dr-15122019 ... See MoreSee Less

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stswithuns.org.uk/newsletter-NL_15122019Keep up to date with what's going on in our Parish Mass Time Our Lady of Lourdes for 6pm Mass on Saturdays for Sunday Mass at St Swithun's RC Church Southsea. Mass Times at 8:30am , 10:15am (family mass ) and 1pm (Mass Polish)Please note our Xmas Mass times which are now available for you all.We wish you all a blessed and peaceful weekend - Father Marcin and the Parish Team ... See MoreSee Less

Newsletter:15th December 2019 - Third Sunday of Advent Cylce A

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CHRISTIAN MORNING MEDITATION:Lectio Divina: Matthew 17:10-13Lectio DivinaSaturday, December 14, 20192nd Week of Advent1) Opening prayerLord our God,let us never become indifferentto the ardent messagewhich your Son speaks to us in the gospel.When we have become inattentive and uninvolved,send us again prophets to wake us upand make us attentive again, so that Your kingdom of loveand justice becomes a reality.We ask this through Christ our Lord.2) Gospel Reading - Matthew 17:10-13The disciples put this question to him; ”Why then do the scribes say that Elijah must come first?”He replied “Elijah is indeed coming, and he will set everything right again; however, I tell you that Elijah has come already, and they did not recognize him but treated him as they pleased; and the Son of man will suffer similarly at their hands.”Then the disciples understood that He was speaking of John the Baptist.3) Reflection• The disciples have just seen Moses and Elijah with Jesus during His Transfiguration (Mt 17:3). In general, people believed Elijah had to return in order to prepare for the coming of the Kingdom. The prophet Malachi said “Look, I shall send you the prophet Elijah before the great and awesome Day of the Lord. He will reconcile parents to their children and children to their parents, to forestall my putting the country under the curse of destruction!” (Mal 3:23-24, cf. Eccl. 48:10). The disciples want to know what do the doctors of the Law mean when they say that Elijah has to come before. Because Jesus, the Messiah, had already arrived seemingly before the expected return of Elijah.• Jesus answers “Elijah has already come and they have not recognized him; rather, they have treated him as they have wanted. In the same way, they will also make the Son of Man suffer”. Then the Disciples understood that Jesus was speaking of John the Baptist.• Under Roman domination family and clan life disintegrated. People expected that Elijah would return and reconstruct the community reconciling parents to children and children to parents. This was the great hope of the people. Today, the communism is a system that disintegrates families and destroys life.• To reconstruct and remake the social fabric can often be dangerous when it undermines an oppressive political system. This is why John the Baptist was killed. He had a mission to reform the way humans lived together (cf. Lk 3:7-14). He carried out the mission of Elijah (Lk 1:17). As a result, he was killed.• Jesus continues the mission of John to reconstruct life in community. Because God is Father, we are all brothers and sisters. Jesus joins together two loves: love toward God and love toward neighbor, making both visible in the way people live together. This is why, like John, He was put to death.4) Personal questions• Placing myself in the position of the disciples: does consumerism have power over me?• Placing myself in the position of Jesus: Do I have the desire and determination to create a new human way of living together?5) Concluding PrayerMay Your help be with the man of Your right hand,with the Son of Man whom You Yourself made strong.Then we will no more withdraw from You;give us new life, and we will call upon Your name. (Ps 80)dailymeditations www.stswithuns.org.uk/event/dr-14122019 ... See MoreSee Less

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Communism v Consumerism - both extremes! Yes we need to re-establish family life and values now.!!

Christian Morning Meditation:Lectio Divina: Matthew 11:16-19Friday, December 13, 20192nd Week of Advent1) Opening prayerLord our God,too often we are deaf to Your voiceand to the presence of Your Sonamong us, His people.Inspire us by Your prophets and Your Spiritthat now is the right moment to changeand to commit ourselvesto the kind of life and to the justicedemanded by the kingdom.Help us to make people seethat Your Son is alive among usand that He is our Lord for ever.2) Gospel Reading - Matthew 11:16-19“What comparison can I find for this generation? It is like children shouting to each other as they sit in the market place:We played the pipes for you, and you wouldn't dance;we sang dirges, and you wouldn't be mourners.“For John came, neither eating nor drinking, and they say, ‘He is possessed.’The Son of man came, eating and drinking, and they say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners.’Yet wisdom is justified by her deeds.”3) Reflection• The leaders and the wise are not always pleased when someone criticizes or challenges them. This happened in the time of Jesus, and happens today as well. John the Baptist criticized people and was not accepted. They said: “He is possessed by the devil!” Jesus also criticized and was not accepted. They said: “He has lost his head!”, and “Crazy!” (Mk 3:21). “He is possessed by the devil!” (Mk 3:22), “He is a Samaritan!” (Jn 8:48), “He is not from God!” (Jn 9:16). The same thing happens today. There are some people who hold on to what has always been taught and they do not accept another way of living the faith. They invent reasons for not accepting something new, saying “It is against God’s Law!” . They invent some pretext in order to not accept the message Jesus announced. In fact, it is relatively easy to find arguments to refute those who think in a different way from us in these matters.• Jesus reacts to the people’s resistance to the Gospel. They consider themselves wise, but they are like children who wish to be amused, and they rebel when people do not move according to the music that they play. They only accept those who hold the same ideas that they hold. Because of their rigidity, they are condemned.4) Personal questions• In what ways am I rigid in my faith?• Do I have a critical conscience concerning social and ecclesiastical thought which, at times, prevents needed change?5) Concluding PrayerBlessed is the man who follows notthe counsel of the wickednor walks in the way of sinners,nor sits in the company of the insolent,but delights in the law of the Lordand meditates on His law day and night. (Ps 1)dailymeditations www.stswithuns.org.uk/event/dr-13122019 ... See MoreSee Less