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Prayer & Readings – Abide and Include – You are filled and you are empty. Fill your empty neighbor with your fullness, so that your emptiness may be filled from God’s fullness.

August 1, 2007

When: Tuesday, July 31, 2007 7:00 AM-7:30 AM (GMT-05:00) Eastern Time (US & Canada).
 
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Dear Lord God, I here I sit as I have hundreds if not thousands of times, wondering why no one even those dearest to me can meet my needs; all the while knowing that I should not look or trust in anyone but You for that purpose. I am fully aware, ever since Pastor McCord first said ‘abide and include’, I have understood that Your blessings and grace are not for me to keep but to receive and release to others; other believers in need, other believers that have lost their connection to You and those yet to believe and accept. Belief in You as our source or source, acceptance as difficult as it maybe that we are nothing without You and only You can fill and provide what we need most in our walk under the sun. Accompany me today Lord Jesus, open my mind, but keep my heart one with Your Sacred Heart, Amen.
Even though you possess plenty, you are still indigent. You abound in temporal possessions, but you need things eternal. You listen to the needs of a human beggar, yet yourself are a beggar of God. What you do with those who beg from you is what God will do with His beggar. You are filled and you are empty. Fill your empty neighbor with your fullness, so that your emptiness may be filled from God’s fullness.
— St. Augustine
7 Now Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the tent of meeting. And every one who sought the LORD would go out to the tent of meeting, which was outside the camp. 8 Whenever Moses went out to the tent, all the people rose up, and every man stood at his tent door, and looked after Moses, until he had gone into the tent. 9 When Moses entered the tent, the pillar of cloud would descend and stand at the door of the tent, and the LORD would speak with Moses. 10 And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship, every man at his tent door. 11 Thus the LORD used to speak to Moses face to face, as a man speaks to his friend. When Moses turned again into the camp, his servant Joshua the son of Nun, a young man, did not depart from the tent.

5 And the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. 6 The LORD passed before him, and proclaimed, "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation." 8 And Moses made haste to bow his head toward the earth, and worshiped. 9 And he said, "If now I have found favor in thy sight, O Lord, let the Lord, I pray thee, go in the midst of us, although it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thy inheritance." 28 And he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And he wrote upon the tables the words of the covenant, the ten commandments.
Psalm 103:6-13
6 The LORD works vindication and justice for all who are oppressed. 7 He made known his ways to Moses, his acts to the people of Israel. 8 The LORD is merciful and gracious, slow to anger and abounding in steadfast love. 9 He will not always chide, nor will he keep his anger for ever. 10 He does not deal with us according to our sins, nor requite us according to our iniquities. 11 For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; 12 as far as the east is from the west, so far does he remove our transgressions from us. 13 As a father pities his children, so the LORD pities those who fear him.
Bible Study: [Psalm 103] Of David – The speaker in this hymn begins by praising God for personal benefits (Psalm 103:1-5), then moves on to God’s mercy toward all the people (Psalm 103:6-18). Even sin cannot destroy that mercy (Psalm 103:11-13), for the eternal God is well aware of the people’s human fragility (Psalm 103:14-18). The psalmist invites the heavenly beings to join in praise (Psalm 103:19-22).

Matthew 13:36-43
36 Then he left the crowds and went into the house. And his disciples came to him, saying, "Explain to us the parable of the weeds of the field." 37 He answered, "He who sows the good seed is the Son of man; 38 the field is the world, and the good seed means the sons of the kingdom; the weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the close of the age, and the reapers are angels. 40 Just as the weeds are gathered and burned with fire, so will it be at the close of the age. 41 The Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, 42 and throw them into the furnace of fire; there men will weep and gnash their teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.
Bible Study: [36] Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone. [37-43] In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time. [38] The field is the world: this presupposes the resurrection of Jesus and the granting to him of "all power in heaven and on earth" (Matthew 28:18). [39] The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20). [41] His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Matthew 13:43); see 1 Cor 15:24-25. The church is the place where Jesus’ kingdom is manifested, but his royal authority embraces the entire world; see the note on Matthew 13:38. [43] See Daniel 12:3.
 
 

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Prayer & Readings – There is nothing which edifies others so much as charity and kindness, by which, as by the oil in our lamp, the flame of good example is kept alive.

August 1, 2007

When: Wednesday, August 01, 2007 7:00 AM-8:00 AM (GMT-05:00) Eastern Time (US & Canada).
 
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Dear Lord God, today I have grace on my mind, the grace that You pour down on us in so many situations. Yet we are moving so fast we fail to see Your hand at work and under the sun we become so attached, to the people, things and places. We substitute these attachments for time with You and in doing so fail to practice Your presence, the presence of You and us in the now. The now, that moment where time seems to stand still and our thoughts are focus on You and the voice of the Holy Spirit that through Jesus Christ lives in us. The physical world under the sun is so contrary to who we really are and what we really need that we must practice Your presence. We must receive and feel Your grace, so we can share that feeling of grace with others. That feeling of contentment that only You can provide in rest or in turmoil. For just as You commended the sea, You calm us in any situation and enable us to give what we receive. And this is my prayer today that I receive and be more of You so I can give more of me with You in me. Today is Wednesday, for some reason Wednesday has become the day that reminds me that another week as come and gone; it forces me to look at myself, what I have done, where am I at, how have I grown and who have I helped or let down by not helping or worse causing pain. O Lord help me to stay in the now with You, the moment of grace, grace for me and grace for those I show kindness, understanding and love. Open my mind and senses in that moment so that I do not miss that chance to server You and others or worse rapped in my own state fail to release what You are giving me, blocking the saving nature of Your grace. For I fully know and believe that Your grace is at work when we give away what we receive and in doing so receive what we need to give away. O Lord Jesus my savior and teacher how I thank You for the gift of reconciliation with my heaven Father and this moment of grace, Amen.
There is nothing which edifies others so much as charity and kindness, by which, as by the oil in our lamp, the flame of good example is kept alive.
— St. Francis de Sales
29 When Moses came down from Mount Sinai, with the two tables of the testimony in his hand as he came down from the mountain, Moses did not know that the skin of his face shone because he had been talking with God. 30 And when Aaron and all the people of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him. 31 But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses talked with them. 32 And afterward all the people of Israel came near, and he gave them in commandment all that the LORD had spoken with him in Mount Sinai. 33 And when Moses had finished speaking with them, he put a veil on his face; 34 but whenever Moses went in before the LORD to speak with him, he took the veil off, until he came out; and when he came out, and told the people of Israel what he was commanded, 35 the people of Israel saw the face of Moses, that the skin of Moses’ face shone; and Moses would put the veil upon his face again, until he went in to speak with him.

Bible Study: [33] He put a veil over his face: St. Paul sees in this a symbol of the failure of the Jews to recognize Jesus as the promised Messiah: the true spiritual meaning of the writings of Moses and the prophets is still veiled from the unbelieving Jews. Cf 2 Cor 3:7-18.
Psalm 99:5-7, 9
5 Extol the LORD our God; worship at his footstool! Holy is he! 6 Moses and Aaron were among his priests, Samuel also was among those who called on his name. They cried to the LORD, and he answered them. 7 He spoke to them in the pillar of cloud; they kept his testimonies, and the statutes that he gave them. 9 Extol the LORD our God, and worship at his holy mountain; for the LORD our God is holy!
Bible Study: [Psalm 99] A hymn to God as the king whose grandeur is most clearly seen on Mount Zion (Psalm 99:2) and in the laws given to Israel (Psalm 99:4). Israel is special because of God’s word of justice, which was mediated by the revered speakers, Moses, Aaron, and Samuel (Psalm 99:6-8). The poem is structured by the threefold statement that God is holy (Psalm 99:3, 5, 9) and by the twice-repeated command to praise (Psalm 99:5, 9).
Matthew 13:44-46
44 "The kingdom of heaven is like treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field. 45 "Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, on finding one pearl of great value, went and sold all that he had and bought it.
Bible Study: [1-53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mark 4:1-35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Matthew 10-15), declares the blessedness of those who understand his teaching (Matthew 16-17), explains the parable of the sower (Matthew 18-23) and of the weeds (Matthew 36-43), and ends with a concluding statement to the disciples (Matthew 51-52). [44-50] The first two of the last three parables of the discourse have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom. [44] In the unsettled conditions of Palestine in Jesus’ time, it was not unusual to guard valuables by burying them in the ground.
 

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Prayer & Readings – You know well enough that Our Lord does not look so much at the greatness of our actions, nor even at their difficulty, but at the love with which we do them.

August 1, 2007

When: Tuesday, July 31, 2007 12:00 AM-1:00 AM (GMT-05:00) Eastern Time (US & Canada).
 
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Dear Lord God, I see You more then I feel You, I hear You more than I see You, I seek You so that I can feel You. So I practice Your presence and try to accept that I will always be asking Your forgiveness and in this I am humbled to forgive all others as You forgive me. And to love all others as You love me. For what more can I do than to try and give to others what You give to me. In the name of Jesus, my Lord and Savior, Amen.
You know well enough that Our Lord does not look so much at the greatness of our actions, nor even at their difficulty, but at the love with which we do them.
— St. Therese
15 And Moses turned, and went down from the mountain with the two tables of the testimony in his hands, tables that were written on both sides; on the one side and on the other were they written. 16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 17 When Joshua heard the noise of the people as they shouted, he said to Moses, "There is a noise of war in the camp." 18 But he said, "It is not the sound of shouting for victory, or the sound of the cry of defeat, but the sound of singing that I hear." 19 And as soon as he came near the camp and saw the calf and the dancing, Moses’ anger burned hot, and he threw the tables out of his hands and broke them at the foot of the mountain. 20 And he took the calf which they had made, and burnt it with fire, and ground it to powder, and scattered it upon the water, and made the people of Israel drink it. 21 And Moses said to Aaron, "What did this people do to you that you have brought a great sin upon them?" 22 And Aaron said, "Let not the anger of my lord burn hot; you know the people, that they are set on evil. 23 For they said to me, `Make us gods, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.’ 24 And I said to them, `Let any who have gold take it off’; so they gave it to me, and I threw it into the fire, and there came out this calf." 30 On the morrow Moses said to the people, "You have sinned a great sin. And now I will go up to the LORD; perhaps I can make atonement for your sin." 31 So Moses returned to the LORD and said, "Alas, this people have sinned a great sin; they have made for themselves gods of gold. 32 But now, if thou wilt forgive their sin — and if not, blot me, I pray thee, out of thy book which thou hast written." 33 But the LORD said to Moses, "Whoever has sinned against me, him will I blot out of my book. 34 But now go, lead the people to the place of which I have spoken to you; behold, my angel shall go before you. Nevertheless, in the day when I visit, I will visit their sin upon them."

Bible Study: [29] Dedicated to the LORD: because of their zeal for the true worship of the Lord, the Levites were chosen to be special ministers of the ritual service. However, the meaning of the Hebrew here is somewhat disputed. [32] The book that you have written: the list of God’s intimate friends. In a similar sense St. Paul wished to be anathema from Christ for the sake of his brethren. Cf Romans 9:3.
Psalm 106:19-23
19 They made a calf in Horeb and worshiped a molten image. 20 They exchanged the glory of God for the image of an ox that eats grass. 21 They forgot God, their Savior, who had done great things in Egypt, 22 wondrous works in the land of Ham, and terrible things by the Red Sea. 23 Therefore he said he would destroy them — had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them.
Bible Study: [Psalm 106] Israel is invited to praise the God whose mercy has always tempered judgment of Israel (Psalm 106:1-3). The speaker, on behalf of all, seeks solidarity with the people, who can always count on God’s fidelity despite their sin (Psalm 106:4-5). Confident of God’s mercy, the speaker invites national repentance (Psalm 106:6) by reciting from Israel’s history eight instances of sin, judgment, and forgiveness. The sins are the rebellion at the Red Sea (Psalm 106:6-12; see Exodus 14-15), the craving for meat in the desert (Psalm 106:13-15; see Numbers 11), the challenge to Moses’ authority (Psalm 106:16-18; see Numbers 16), the golden calf episode (Psalm 106:19-23; see Exodus 32-34), the refusal to take Canaan by the southern route (Psalm 106:24-27; see Numbers 13-14 and Deut 1-2), the rebellion at Baal-Peor (Psalm 106:28-31; see Numbers 25:1-10), the anger of Moses (Psalm 106:32-33; see Numbers 20:1-13), and mingling with the nations (Psalm 106:34-47). The last, as suggested by its length and generalized language, may be the sin that invites the repentance of the present generation. The text gives the site of each sin: Egypt (Psalm 106:7), the desert (Psalm 106:14), the camp (Psalm 106:16), Horeb (Psalm 106:19), in their tents (Psalm 106:25), Baal-Peor (Psalm 106:28), the waters of Meribah (Psalm 106:32), Canaan (Psalm 106:38). [23] Withstood him in the breach: the image is that of Moses standing in a narrow break made in the wall to keep anyone from entering.
Matthew 13:31-35
31 Another parable he put before them, saying, "The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field; 32 it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches." 33 He told them another parable. "The kingdom of heaven is like leaven which a woman took and hid in three measures of flour, till it was all leavened." 34 All this Jesus said to the crowds in parables; indeed he said nothing to them without a parable. 35 This was to fulfil what was spoken by the prophet: "I will open my mouth in parables, I will utter what has been hidden since the foundation of the world."
Bible Study: [31-33] See Mark 4:30-32; Luke 13:18-21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion. [32] See Daniel 4:7-9, 17-19 where the birds nesting in the tree represent the people of Nebuchadnezzar’s kingdom. See also Ezekiel 17:23; 31:6. [33] Except in this Q parable and in Matthew 16:12, yeast (or "leaven") is, in New Testament usage, a symbol of corruption (see Matthew 16:6, 11-12; Mark 8:15; Luke 12:1; 1 Cor 5:6-8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom’s effect. [34] Only in parables: see Matthew 13:10-15. [35] The prophet: some textual witnesses read "Isaiah the prophet." The quotation is actually from Psalm 78:2; the first line corresponds to the LXX text of the psalm. The psalm’s title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called "the prophet" (NAB "the seer") in 2 Chron 29:30 but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.
 

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Prayers & Readings – we have everything to do with you, for we are one in our belief in Christ; and so we should be in one body, under one head.

July 29, 2007

When: Sunday, July 29, 2007 1:30 PM-2:30 PM (GMT-05:00) Eastern Time (US & Canada).
 
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Dear Lord God, today, I feel calm, quite yet distracted by restlessness and the thought that I am reaping what I have sowed; fear and regret surround me, and yet not so much for myself but for those I have burdened because of my weakness and selfishness. So I lay myself out to You and pray in the name of Jesus, "Father, hallowed be thy name. Thy kingdom come. Give us each day our daily bread; and forgive us our sins, for we ourselves forgive everyone who is indebted to us; and lead us not into temptation."  Amen
The prophet refers to some men saying: When they say to you: You are not our brothers, you are to tell them: You are our brothers. Consider whom he intended by these words. Were they the pagans? Hardly; for nowhere either in Scripture or in our traditional manner of speaking do we find them called our brothers. Nor could it refer to the Jews, who do not believe in Christ. Read Saint Paul and you will see that when he speaks of "brothers," without any qualification, he refers always to Christians. If they say, "Why do you seek us? What do you want of us?" we should reply: You are our brothers. They may say, "Leave us alone. We have nothing to do with you." But we have everything to do with you, for we are one in our belief in Christ; and so we should be in one body, under one head.
— St. Augustine
20 Then the LORD said, "Because the outcry against Sodom and Gomor’rah is great and their sin is very grave, 21 I will go down to see whether they have done altogether according to the outcry which has come to me; and if not, I will know." 22 So the men turned from there, and went toward Sodom; but Abraham still stood before the LORD. 23 Then Abraham drew near, and said, "Wilt thou indeed destroy the righteous with the wicked? 24 Suppose there are fifty righteous within the city; wilt thou then destroy the place and not spare it for the fifty righteous who are in it? 25 Far be it from thee to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from thee! Shall not the Judge of all the earth do right?" 26 And the LORD said, "If I find at Sodom fifty righteous in the city, I will spare the whole place for their sake." 27 Abraham answered, "Behold, I have taken upon myself to speak to the Lord, I who am but dust and ashes. 28 Suppose five of the fifty righteous are lacking? Wilt thou destroy the whole city for lack of five?" And he said, "I will not destroy it if I find forty-five there." 29 Again he spoke to him, and said, "Suppose forty are found there." He answered, "For the sake of forty I will not do it." 30 Then he said, "Oh let not the Lord be angry, and I will speak. Suppose thirty are found there." He answered, "I will not do it, if I find thirty there." 31 He said, "Behold, I have taken upon myself to speak to the Lord. Suppose twenty are found there." He answered, "For the sake of twenty I will not destroy it." 32 Then he said, "Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there." He answered, "For the sake of ten I will not destroy it."

Bible Study: [20] Israelite tradition was unanimous in ascribing the destruction of Sodom and Gomorrah to the wickedness of these cities, but tradition varied in regard to the nature of this wickedness. According to the present account of the Yahwist, the sin of Sodom was homosexuality (Genesis 19:4-5), which is therefore also known as sodomy; but according to Isaiah (Isaiah 1:9-10; 3:9), it was a lack of social justice; Ezekiel (Ezekiel 16:46-51) described it as a disregard for the poor, whereas Jeremiah (Jeremiah 23:14) saw it as general immorality.
Psalm 138:1-3, 6-8
1 I give thee thanks, O LORD, with my whole heart; before the gods I sing thy praise; 2 I bow down toward thy holy temple and give thanks to thy name for thy steadfast love and thy faithfulness; for thou hast exalted above everything thy name and thy word. 3 On the day I called, thou didst answer me, my strength of soul thou didst increase. 6 For though the LORD is high, he regards the lowly; but the haughty he knows from afar. 7 Though I walk in the midst of trouble, thou dost preserve my life; thou dost stretch out thy hand against the wrath of my enemies, and thy right hand delivers me. 8 The LORD will fulfill his purpose for me; thy steadfast love, O LORD, endures for ever. Do not forsake the work of thy hands.
Bible Study: [Psalm 138] Of David – A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Psalm 138:1-3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Psalm 138:4-6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Psalm 138:7-8). [1] Before the gods: i.e., heavenly beings, who were completely subordinate to Israel’s God. The earthly temple represents the heavenly palace of God.
Colossians 2:12-14
12 and you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 13 And you, who were dead in trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross.
Bible Study: [4-23] In face of the threat posed by false teachers (Col 2:4), the Colossians are admonished to adhere to the gospel as it was first preached to them (Col 2:6), steeping themselves in it with grateful hearts (Col 2:7). They must reject religious teachings originating in any source except the gospel (Col 2:8) because in Christ alone will they have access to God, the deity (Col 2:9). So fully has Christ enlightened them that they need no other source of religious knowledge or virtue (Col 2:10). They do not require circumcision (Col 2:11), for in baptism their whole being has been affected by Christ (Col 2:12) through forgiveness of sin and resurrection to a new life (Col 2:13; cf Col 3:1 and Romans 6:1-11). On the cross Christ canceled the record of the debt that stood against us with all its claims (Col 2:14), i.e., he eliminated the law (cf Eph 2:15) that human beings could not observe–and that could not save them. He forgave sins against the law (Col 2:14) and exposed as false and misleading (Col 2:15) all other powers (cf Col 1:16) that purport to offer salvation. Therefore, the Colossians are not to accept judgments from such teachers on food and drink or to keep certain religious festivals or engage in certain cultic practices (Col 2:16), for the Colossians would thereby risk severing themselves from Christ (Col 2:19). If, when they accepted the gospel, they believed in Christ as their savior, they must be convinced that their salvation cannot be achieved by appeasing ruling spirits through dietary practices or through a wisdom gained simply by means of harsh asceticism (Col 2:20-23). [14] The elaborate metaphor here about how God canceled the legal claims against us through Christ’s cross depicts not Christ being nailed to the cross by men but the bond . . . with its legal claims being nailed to the cross by God.
Luke 11:1-13
1 He was praying in a certain place, and when he ceased, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2 And he said to them, "When you pray, say: "Father, hallowed be thy name. Thy kingdom come. 3 Give us each day our daily bread; 4 and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation." 5 And he said to them, "Which of you who has a friend will go to him at midnight and say to him, `Friend, lend me three loaves; 6 for a friend of mine has arrived on a journey, and I have nothing to set before him’; 7 and he will answer from within, `Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything’? 8 I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs. 9 And I tell you, Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. 10 For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. 11 What father among you, if his son asks for a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
Bible Study: [1-13] Luke presents three episodes concerned with prayer. The first (Luke 11:1-4) recounts Jesus teaching his disciples the Christian communal prayer, the "Our Father"; the second (Luke 11:5-8), the importance of persistence in prayer; the third (Luke 11:9-13), the effectiveness of prayer. [1-4] The Matthean form of the "Our Father" occurs in the "Sermon on the Mount" (Matthew 6:9-15); the shorter Lucan version is presented while Jesus is at prayer (see the note on Luke 3:21) and his disciples ask him to teach them to pray just as John taught his disciples to pray. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Luke 11:3), forgiveness (Luke 11:4), and deliverance from the final trial (Luke 11:4). See also the notes on Matthew 6:9-13. [2] Your kingdom come: in place of this petition, some early church Fathers record: "May your holy Spirit come upon us and cleanse us," a petition that may reflect the use of the "Our Father" in a baptismal liturgy. [3-4] Daily bread: see the note on Matthew 6:11. The final test: see the note on Matthew 6:13. [13] The holy Spirit: this is a Lucan editorial alteration of a traditional saying of Jesus (see Matthew 7:11). Luke presents the gift of the holy Spirit as the response of the Father to the prayer of the Christian disciple.
 
Your brother in Christ Jesus, Richard
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Prayer & Readings – Parable of the Tares – Let both grow together until the harvest; and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.

July 29, 2007

When: Saturday, July 28, 2007 8:30 AM-9:30 AM (GMT-05:00) Eastern Time (US & Canada).
 
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Dear Lord God, O Lord how the parables of my Lord Jesus move me to meditate, as I seek to understand, I wonder about the reasons for His choice to use parables, for I have learned  that my Lord spoke in parables to hide rather than explain the meaning behind His teachings. Today’s Gospel reading, the Parable of the Tares seems direct and clear, as do many Parables, but is it. Do I understand or I am one of the people from which Jesus sought to hide His true meanings. O Lord that You would use me, continuing Your work in me and leading me for Your purpose according to Your will. And that You would ready me for harvest protecting me from the ways and things under the sun; so that I will be gather the wheat and be brought into Your barn. This I ask in Jesus name Amen.
Grant, O Lord, that my heart may neither desire nor seek anything but what is necessary for the fulfillment of Your Holy Will. May health or sickness, riches or poverty, honors or contempt, humiliations, leave my soul in that state of perfect detachment to which I desire to attain for Your greater honor and Your greater glory. Amen
— St. Ignatius Loyola
3 Moses came and told the people all the words of the LORD and all the ordinances; and all the people answered with one voice, and said, "All the words which the LORD has spoken we will do." 4 And Moses wrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. 5 And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. 6 And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. 7 Then he took the book of the covenant, and read it in the hearing of the people; and they said, "All that the LORD has spoken we will do, and we will be obedient." 8 And Moses took the blood and threw it upon the people, and said, "Behold the blood of the covenant which the LORD has made with you in accordance with all these words."

Psalm 50:1-2, 5-6, 14-15
1 The Mighty One, God the LORD, speaks and summons the earth from the rising of the sun to its setting. 2 Out of Zion, the perfection of beauty, God shines forth. 5 "Gather to me my faithful ones, who made a covenant with me by sacrifice!" 6 The heavens declare his righteousness, for God himself is judge! [Selah] 14 Offer to God a sacrifice of thanksgiving, and pay your vows to the Most High; 15 and call upon me in the day of trouble; I will deliver you, and you shall glorify me."
Bible Study: [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf Micah 6:1-8). It begins with a theophany and the summoning of the court (Psalm 50:1-6). Then in direct address God explains what is required of the faithful (Psalm 50:7-15), rebukes the hypocritical worshiper (Psalm 50:16-21), and concludes with a threat and a promise (Psalm 50:22-23; cf Isaiah 1:19-20).
Matthew 13:24-30
24 Another parable he put before them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field; 25 but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 So when the plants came up and bore grain, then the weeds appeared also. 27 And the servants of the householder came and said to him, `Sir, did you not sow good seed in your field? How then has it weeds?’ 28 He said to them, `An enemy has done this.’ The servants said to him, `Then do you want us to go and gather them?’ 29 But he said, `No; lest in gathering the weeds you root up the wheat along with them. 30 Let both grow together until the harvest; and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’"
Bible Study: [24-30] This parable is peculiar to Matthew. The comparison in Matthew 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance. [25] Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.[30] Harvest: a common biblical metaphor for the time of God’s judgment; cf Jeremiah 51:33; Joel 3:13; Hosea 6:11.
More…
The meaning is quite complex: This is not just a heaven/hell exhortation to repentance, but an explanation of God’s patience with the world’s unbelief. The parable of the tares is also meant to explain the cause of hypocrisy within the Christian church. For mere social reasons, some who are actually nonbelievers put on a religious front. But their actions and attitudes often indicate that they are not real Christians.
 
Nevertheless, God is patient in judgment. Just as the man in the parable does not want his servants to accidentally root up the wheat, Jesus does not want his followers to conduct judgmental witch hunts for "hypocrites" in the church.
 
This still does not prevent the expulsion of church members who live in open rebellion against God’s law, such as the man in 1 Corinthians 5 who committed adult incest.
 
Another interpretation is that the parable explains the history and plan of the world. The world is the field in which the seed was sown. That is, the world is God’s creation that He made good. The evil one came and planted bad seed–that is, he led humans into sin. The present state of the world is that there exists good seed–those who ultimately stop rebelling against God and accept His grace–and bad seed–those who refuse to accept and instead persist in rebellion. The reason God did not just destroy everybody who was in rebellion of Him (the bad seed) is that some people exist who have not yet accepted His grace, but someday will. These people would be uprooted if harvested too early. Instead, He is bringing the world to a point (the harvest) in which everybody will have made their final decision and can then be sorted fairly–the good to be gathered together and the evil to be destroyed.
Source http://en.wikipedia.org/wiki/The_Tares#_ref-0
 
Your brother in Christ Jesus, Richard
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Bible Readings – There is no doubt but that the person who lives without mortifying himself is someone who will never succeed in saving his soul. Enter by the narrow gate, for the way is hard, that leads to life, and those who find it are few.

June 26, 2007

Dear Lord God, humbly I come to You knowing that my weakness is that of the body and mind, and it is the body that holds back the growth of the spirit and the mind that must control the body. Renew You work in me even in this time of transition, help me bring harmony to my life, the balance that I preach let it be reflected in me and my walk. For as St John Vianney tells us; there is no doubt but that the person who lives without mortifying himself is someone who will never succeed in saving his soul. This is not the fate that I seek for me and my family, so in my shame and trials I continue to seek You and give myself to You with the humble knowledge that without You I can do nothing and I have done this way is waste and never was to be. So now I seek to enter by the narrow gate which Jesus spoke of, knowing the way is hard, that leads to life, and those who find it are few, but with You in my life I have a chance and through You I have peace and contentment which renews my spirit as I continue to die to myself to pursuit of Your image. So I again I ask and pray in the Holy name of Jesus that I will find the focus, strength, courage to finish what we have begun, Amen.

 

There is no doubt but that the person who lives without mortifying himself is someone who will never succeed in saving his soul.

— St. John Vianney

 

Genesis 13:2, 5-18

2 Now Abram was very rich in cattle, in silver, and in gold. 5 And Lot, who went with Abram, also had flocks and herds and tents, 6 so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together, 7 and there was strife between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle. At that time the Canaanites and the Per’izzites dwelt in the land. 8 Then Abram said to Lot, "Let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are kinsmen. 9 Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right; or if you take the right hand, then I will go to the left." 10 And Lot lifted up his eyes, and saw that the Jordan valley was well watered everywhere like the garden of the LORD, like the land of Egypt, in the direction of Zo’ar; this was before the LORD destroyed Sodom and Gomor’rah. 11 So Lot chose for himself all the Jordan valley, and Lot journeyed east; thus they separated from each other. 12 Abram dwelt in the land of Canaan, while Lot dwelt among the cities of the valley and moved his tent as far as Sodom. 13 Now the men of Sodom were wicked, great sinners against the LORD. 14 The LORD said to Abram, after Lot had separated from him, "Lift up your eyes, and look from the place where you are, northward and southward and eastward and westward; 15 for all the land which you see I will give to you and to your descendants for ever. 16 I will make your descendants as the dust of the earth; so that if one can count the dust of the earth, your descendants also can be counted. 17 Arise, walk through the length and the breadth of the land, for I will give it to you." 18 So Abram moved his tent, and came and dwelt by the oaks of Mamre, which are at Hebron; and there he built an altar to the LORD.


Psalm 15:2-5

2 He who walks blamelessly, and does what is right, and speaks truth from his heart; 3 who does not slander with his tongue, and does no evil to his friend, nor takes up a reproach against his neighbor; 4 in whose eyes a reprobate is despised, but who honors those who fear the LORD; who swears to his own hurt and does not change; 5 who does not put out his money at interest, and does not take a bribe against the innocent. He who does these things shall never be moved.

Bible Study: [Psalm 15] The psalm records a liturgical scrutiny at the entrance to the temple court (cf Psalm 24:3-6; Isaiah 33:14b-16). The Israelite wishing to be admitted had to ask the temple official what conduct was appropriate to God’s precincts. Note the emphasis on virtues relating to one’s neighbor.


Matthew 7:6, 12-14

6 "Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you. 12 So whatever you wish that men would do to you, do so to them; for this is the law and the prophets. 13 "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. 14 For the gate is narrow and the way is hard, that leads to life, and those who find it are few.

Bible Study: [12] See Luke 6:31. This saying, known since the eighteenth century as the "Golden Rule," is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist. [13-28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke. [13-14] The metaphor of the "two ways" was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1-6) and the Epistle of Barnabas (18-20).

 

 

Your brother in Christ Jesus, Richard

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June 24, 2007

Dear Lord God, I awake finding myself grasping to hang on, anxious – not really, fearful – not yet, more a calm stillness that is difficult to explain; it as if I know You are there watching over me but I do not feel Your presence inside and around me. Is it the eye of the storm? The stair well landing before the next climb? Or is it as simple as in today’s reading in Isaiah; The Servant was made ready and fit for the preaching of God’s word. This much I know I am weak and if I to do or accomplish anything it will be through Your grace inspite and because of my weakness. Show me the way Lord; In Jesus name I pray, Amen.

 

The glory of these forty days we celebrate with songs and praise. For Christ, by whom all things were made, Himself has fasted and prayed. Alone and fasting Moses saw the loving God who gave the law. And to Elijah, fasting, came the steeds and chariots of flame. So Daniel trained his mystic sight, delivered from the lions might. And John, the Bridegroom’s friend, became the herald of the Messiah’s name. Then grant us, Lord, like them to be full often in fast and prayer with Thee. Our spirits strengthen with Thy grace, and give joy to see Thy face.

— Pope St. Gregory the Great

 

 

 

Isaiah 49:1-6

1 Listen to me, O coastlands, and hearken, you peoples from afar. The LORD called me from the womb, from the body of my mother he named my name. 2 He made my mouth like a sharp sword, in the shadow of his hand he hid me; he made me a polished arrow, in his quiver he hid me away. 3 And he said to me, "You are my servant, Israel, in whom I will be glorified." 4 But I said, "I have labored in vain, I have spent my strength for nothing and vanity; yet surely my right is with the LORD, and my recompense with my God." 5 And now the LORD says, who formed me from the womb to be his servant, to bring Jacob back to him, and that Israel might be gathered to him, for I am honored in the eyes of the LORD, and my God has become my strength — 6 he says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth."

Bible Study: [1-7] The second of the four "Servant-of-the-Lord" oracles. [1] Gave me my name: designated me for a special office (cf Jeremiah 1:5), or perhaps, made me renowned (cf Psalm 45:18). [2] The Servant was made ready and fit for the preaching of God’s word. [3] Israel: the Servant is identified with the people of Israel as their ideal representative; however, since Isaiah 49:5, 6 seem to distinguish the Servant from Israel, some regard the word Israel here as a gloss. [6] The Servant’s vocation will be not only the restoration of Israel but the conversion of the world; cf Luke 2:32.


Psalm 139:1-3, 13-15

1 O LORD, thou hast searched me and known me! 2 Thou knowest when I sit down and when I rise up; thou discernest my thoughts from afar. 3 Thou searchest out my path and my lying down, and art acquainted with all my ways. 13 For thou didst form my inward parts, thou didst knit me together in my mother’s womb. 14 I praise thee, for thou art fearful and wonderful. Wonderful are thy works! Thou knowest me right well; 15 my frame was not hidden from thee, when I was being made in secret, intricately wrought in the depths of the earth.

Bible Study: [Psalm 139] Of David – A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Psalm 139:1-6), of God’s presence in every part of the universe (Psalm 139:7-12), and of God’s control over the psalmist’s very self (Psalm 139:13-16). Summing up Psalm 139:1-16, 17-18 express wonder. There is only one place hostile to God’s rule–wicked people. The psalmist prays to be removed from their company (Psalm 139:19-24).


Acts 13:22-26

22 And when he had removed him, he raised up David to be their king; of whom he testified and said, `I have found in David the son of Jesse a man after my heart, who will do all my will.’ 23 Of this man’s posterity God has brought to Israel a Savior, Jesus, as he promised. 24 Before his coming John had preached a baptism of repentance to all the people of Israel. 25 And as John was finishing his course, he said, `What do you suppose that I am? I am not he. No, but after me one is coming, the sandals of whose feet I am not worthy to untie.’ 26 "Brethren, sons of the family of Abraham, and those among you that fear God, to us has been sent the message of this salvation.

Bible Study: [13:4-14:27] The key event in Luke’s account of the first missionary journey is the experience of Paul and Barnabas at Pisidian Antioch (Acts 13:14-52). The Christian kerygma proclaimed by Paul in the synagogue was favorably received. Some Jews and "God-fearers" (see the note on Acts 8:26-40) became interested and invited the missionaries to speak again on the following sabbath (Acts 13:42). By that time, however, the appearance of a large number of Gentiles from the city had so disconcerted the Jews that they became hostile toward the apostles (Acts 13:44-50). This hostility of theirs appears in all three accounts of Paul’s missionary journeys in Acts, the Jews of Iconium (Acts 14:1-2) and Beroea (Acts 17:11) being notable exceptions.


Luke 1:57-66, 80

57 Now the time came for Elizabeth to be delivered, and she gave birth to a son. 58 And her neighbors and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. 59 And on the eighth day they came to circumcise the child; and they would have named him Zechari’ah after his father, 60 but his mother said, "Not so; he shall be called John." 61 And they said to her, "None of your kindred is called by this name." 62 And they made signs to his father, inquiring what he would have him called. 63 And he asked for a writing tablet, and wrote, "His name is John." And they all marveled. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. 65 And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea; 66 and all who heard them laid them up in their hearts, saying, "What then will this child be?" For the hand of the Lord was with him. 80 And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.

Bible Study: [1:5-2:52] Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Luke 1:46-55) and Benedictus (Luke 1:67-79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, "Who is Jesus Christ?" The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Luke 1:76); Jesus is Son of the Most High (Luke 1:32). John is great in the sight of the Lord (Luke 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Luke 1:32). John will go before the Lord (Luke 1:16-17); Jesus will be Lord (Luke 1:43; 2:11). [57-66] The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Genesis 17:1-12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Luke 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6-9; 24:14-16; 26:2-8, 22-23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.

 

Your brother in Christ Jesus, Richard

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Now on AIM, Google Talk and Skype at ‘raagroup’

 

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