One Walk

Dear Lord God, thank You for slowing me down to see what is happening and to first thing about the needs of the other person before I react out of concern for my feelings and my needs; for if I am to truly serve You, if I am to be transformed in Your image, I must die to myself, be selfless, trusting You in all, with all, leaving my body, it’s desires, wants and needs under the sun behind me and walk with You above focused on Your will and those in need that You place in front of me. O Lord continue Your work in me, help me to be there for others, Dear Lord God cover my lips, use Your hands to hold my temper, bring peace to my soul so that they will see You in my eyes and heart, a reflection of You unconditional love. That feeling I got when I saw my Abuelito in the eyes of others. O God help me be strong for my baby, give me the right words, touch and love. Hear my cry’s, see my tears. In Jesus name I pray, Amen

God has promised pardon to the one who repents, but He has not promised repentance to the one who sins!

— St. Anselem of Canterbury

Acts 9:1-20

1 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. 3 Now as he journeyed he approached Damascus, and suddenly a light from heaven flashed about him. 4 And he fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 5 And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting; 6 but rise and enter the city, and you will be told what you are to do." 7 The men who were traveling with him stood speechless, hearing the voice but seeing no one. 8 Saul arose from the ground; and when his eyes were opened, he could see nothing; so they led him by the hand and brought him into Damascus. 9 And for three days he was without sight, and neither ate nor drank. 10 Now there was a disciple at Damascus named Anani’as. The Lord said to him in a vision, "Anani’as." And he said, "Here I am, Lord." 11 And the Lord said to him, "Rise and go to the street called Straight, and inquire in the house of Judas for a man of Tarsus named Saul; for behold, he is praying, 12 and he has seen a man named Anani’as come in and lay his hands on him so that he might regain his sight." 13 But Anani’as answered, "Lord, I have heard from many about this man, how much evil he has done to thy saints at Jerusalem; 14 and here he has authority from the chief priests to bind all who call upon thy name." 15 But the Lord said to him, "Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel; 16 for I will show him how much he must suffer for the sake of my name." 17 So Anani’as departed and entered the house. And laying his hands on him he said, "Brother Saul, the Lord Jesus who appeared to you on the road by which you came, has sent me that you may regain your sight and be filled with the Holy Spirit." 18 And immediately something like scales fell from his eyes and he regained his sight. Then he rose and was baptized, 19 and took food and was strengthened. For several days he was with the disciples at Damascus. 20 And in the synagogues immediately he proclaimed Jesus, saying, "He is the Son of God."

Bible Study: [1-19] This is the first of three accounts of Paul’s conversion (with Acts 22:3-16 and Acts 26:2-18) with some differences of detail owing to Luke’s use of different sources. Paul’s experience was not visionary but was precipitated by the appearance of Jesus, as he insists in 1 Cor 15:8. The words of Jesus, "Saul, Saul, why are you persecuting me?" related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (Acts 9:15).

Psalm 117:1-2

1 Praise the LORD, all nations! Extol him, all peoples! 2 For great is his steadfast love toward us; and the faithfulness of the LORD endures for ever. Praise the LORD!

Bible Study: [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity.

John 6:52-59

52 The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" 53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; 54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed. 56 He who eats my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. 58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever." 59 This he said in the synagogue, as he taught at Caper’na-um.

Bible Study: [54-58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: "munch," "gnaw." This may be part of John’s emphasis on the reality of the flesh and blood of Jesus (cf John 6:55), but the same verb eventually became the ordinary verb in Greek meaning "eat." [60-71] These verses refer more to themes of John 6:35-50 than to those of John 6:51-58 and seem to be addressed to members of the Johannine community who found it difficult to accept the high christology reflected in the bread of life discourse. [62] This unfinished conditional sentence is obscure. Probably there is a reference to John 6:49-51. Jesus claims to be the bread that comes down from heaven (John 6:50); this claim provokes incredulity (John 6:60); and so Jesus is pictured as asking what his disciples will say when he goes up to heaven. [63] Spirit . . . flesh: probably not a reference to the eucharistic body of Jesus but to the supernatural and the natural, as in John 3:6. Spirit and life: all Jesus said about the bread of life is the revelation of the Spirit.

/      raangulo

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Dear Lord God, today I see that under the sun we cannot out run sin unless it is You that we are running to, for only in You and only through Jesus can we find the power that comes from love, faith and hope to over come temptation that leads to sin. For as Jesus proclaims in today’s gospel, no one can come to Him (Jesus) unless the Father who sent Him draws him; It is written in the prophets, And they shall all be taught by God.’ Every one who has heard and learned from the Father comes to Him. This desire to listen and learn must come from within each of us; and we must look to You Lord God for eyes of faith and a discerning heart so we can look beyond what we see as fact under the sun, to that which can only be seen in faith from above, this is the only way we can do as today’s video reflection states ‘preach often and when necessary use words’. Lord God these things I do believe, in Jesus name, Amen

Run from places of sin as from the plague.

— St. John Climacus

Acts 8:26-40

26 But an angel of the Lord said to Philip, "Rise and go toward the south to the road that goes down from Jerusalem to Gaza." This is a desert road. 27 And he rose and went. And behold, an Ethiopian, a eunuch, a minister of the Can’dace, queen of the Ethiopians, in charge of all her treasure, had come to Jerusalem to worship 28 and was returning; seated in his chariot, he was reading the prophet Isaiah. 29 And the Spirit said to Philip, "Go up and join this chariot." 30 So Philip ran to him, and heard him reading Isaiah the prophet, and asked, "Do you understand what you are reading?" 31 And he said, "How can I, unless some one guides me?" And he invited Philip to come up and sit with him. 32 Now the passage of the scripture which he was reading was this: "As a sheep led to the slaughter or a lamb before its shearer is dumb, so he opens not his mouth. 33 In his humiliation justice was denied him. Who can describe his generation? For his life is taken up from the earth." 34 And the eunuch said to Philip, "About whom, pray, does the prophet say this, about himself or about some one else?" 35 Then Philip opened his mouth, and beginning with this scripture he told him the good news of Jesus. 36 And as they went along the road they came to some water, and the eunuch said, "See, here is water! What is to prevent my being baptized?" 38 And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. 39 And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing. 40 But Philip was found at Azo’tus, and passing on he preached the gospel to all the towns till he came to Caesare’a

Bible Study: [1-40] Some idea of the severity of the persecution that now breaks out against the Jerusalem community can be gathered from Acts 22:4 and Acts 26:9-11. Luke, however, concentrates on the fortunes of the word of God among people, indicating how the dispersal of the Jewish community resulted in the conversion of the Samaritans (Acts 8:4-17, 25). His narrative is further expanded to include the account of Philip’s acceptance of an Ethiopian (Acts 8:26-39). [1] All were scattered . . . except the apostles: this observation leads some modern scholars to conclude that the persecution was limited to the Hellenist Christians and that the Hebrew Christians were not molested, perhaps because their attitude toward the law and temple was still more in line with that of their fellow Jews (see the charge leveled against the Hellenist Stephen in Acts 6, 13-14). Whatever the facts, it appears that the Twelve took no public stand regarding Stephen’s position, choosing, instead, to await the development of events. [26-40] In the account of the conversion of the Ethiopian eunuch, Luke adduces additional evidence to show that the spread of Christianity outside the confines of Judaism itself was in accord with the plan of God. He does not make clear whether the Ethiopian was originally a convert to Judaism or, as is more probable, a "God-fearer" (Acts 10:1), i.e., one who accepted Jewish monotheism and ethic and attended the synagogue but did not consider himself bound by other regulations such as circumcision and observance of the dietary laws. The story of his conversion to Christianity is given a strong supernatural cast by the introduction of an angel (Acts 8:26), instruction from the holy Spirit (Acts 8:29), and the strange removal of Philip from the scene (39). [27] The Candace: Candace is not a proper name here but the title of a Nubian queen. [30-34] Philip is brought alongside the carriage at the very moment when the Ethiopian is pondering the meaning of Isaiah 53:7-8, a passage that Christianity, from its earliest origins, has applied to Jesus; cf the note on Acts 3:13. [37] The oldest and best manuscripts of Acts omit this verse, which is a Western text reading: "And Philip said, "If you believe with all your heart, you may.’ And he said in reply, "I believe that Jesus Christ is the Son of God.’ "

Psalm 66:8-9, 16-17, 20

8 Bless our God, O peoples, let the sound of his praise be heard, 9 who has kept us among the living, and has not let our feet slip. 16 Come and hear, all you who fear God, and I will tell what he has done for me. 17 I cried aloud to him, and he was extolled with my tongue. 20 Blessed be God, because he has not rejected my prayer or removed his steadfast love from me!

Bible Study: [Psalm 66] In the first part (Psalm 66:1-12), the community praises God for powerful acts for Israel, both in the past (the exodus from Egypt and the entry into the land [Psalm 66:6]) and in the present (deliverance from a recent but unspecified calamity [Psalm 8-12]). In the second part (Psalm 66:13-20), an individual from the rescued community fulfills a vow to offer a sacrifice of thanksgiving. As often in thanksgivings, the rescued person steps forward to teach the community what God has done (Psalm 66:16-20).

John 6:44-51

44 No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. 45 It is written in the prophets, `And they shall all be taught by God.’ Every one who has heard and learned from the Father comes to me. 46 Not that any one has seen the Father except him who is from God; he has seen the Father. 47 Truly, truly, I say to you, he who believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down from heaven, that a man may eat of it and not die. 51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."

Bible Study: [35-59] Up to John 6:50 "bread of life" is a figure for God’s revelation in Jesus; in John 6:51-58, the eucharistic theme comes to the fore. There may thus be a break between John 6:50-51.

/      raangulo

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Dear Lord God, today’s readings are filled with both fact and faith; for the FACT is we are all called to be disciples of Jesus Christ, obedient and submissive more than all, even more than any services we think of rendering You for I know for certain that You oppose the proud, but give grace to the humble." Therefore we are to humble ourselves under Your hand, that in due time You may exalt you. We are to practice casting all our anxieties on You, for You care about each and everyone of us. We must be sober, be watchful for our adversary the devil prowls around like a roaring lion, seeking some one to devour. We must resist him, firm in our faith, knowing that the same experience of suffering is required of our brotherhood throughout the world under the sun. And after we have suffered a little while, You our God, the God of all grace, who has called us to Your eternal glory in Christ, will Yourself restore, establish, and strengthen us. This is Your dominion for ever and ever. And fact while it can be seen is less desirable and powerful than faith; for FAITH is belief in the unseen, and to have faith one must love You our God, and through that love we will develop a desire to know You more, and in that knowledge the secrets to Your mysteries will be revealed. For I believe the that with FACT a lone, that is without FAITH no one cannot interpret and discern You Word Lord, and that without understanding how FAITH becomes FACT, but not all FACT produces FAITH we will not be able to develop our spiritual beings as You wish. For FACT deals with things under the sun, and like things under the sun, FACT passes away with time, but FAITH in and from above is ever lasting, timeless and powerful, even under the sun. This type of FAITH can only come from You our Lord God through Your Son, our Lord Jesus Christ. Amen

God desires the least degree of obedience and submissiveness more than all those services you think of rendering Him.

— St. John of the Cross

1 Peter 5:5-14

5 Likewise you that are younger be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for "God opposes the proud, but gives grace to the humble." 6 Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you. 7 Cast all your anxieties on him, for he cares about you. 8 Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking some one to devour. 9 Resist him, firm in your faith, knowing that the same experience of suffering is required of your brotherhood throughout the world. 10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, establish, and strengthen you. 11 To him be the dominion for ever and ever. Amen. 12 By Silva’nus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God; stand fast in it. 13 She who is at Babylon, who is likewise chosen, sends you greetings; and so does my son Mark. 14 Greet one another with the kiss of love. Peace to all of you that are in Christ

Bible Study: [5-11] The community is to be subject to the presbyters and to show humility toward one another and trust in God’s love and care (1 Peter 5:5-7). With sobriety, alertness, and steadfast faith they must resist the evil one; their sufferings are shared with Christians everywhere (1 Peter 5:8-9). They will be strengthened and called to eternal glory (1 Peter 5:10-11).[12] Silvanus: the companion of Paul (see 2 Cor 1:19; 1 Thes 1:1; 2 Thes 1:1). Jews and Jewish Christians, like Paul, often had a Hebrew name (Saoul, Silas) and a Greek or Latin name (Paul, Silvanus). On Silvanus’s possible role as amanuensis, see Introduction. [13] The chosen one: feminine, referring to the Christian community (ekklesia) at Babylon, the code name for Rome in Rev 14:8; 17:5; 18:2. Mark, my son: traditionally a prominent disciple of Peter and co-worker at the church in Rome, perhaps the John Mark referred to in Acts 12:12, 25; 13:5, 13; and in Acts 15:37-39, a companion of Barnabas. Perhaps this is the same Mark mentioned as Barnabas’s cousin in Col 4:10, a co-worker with Paul in Philippians 1:24 (see also 2 Tim 4:11).

Psalm 89:2-3, 6-7, 16-17

2 For thy steadfast love was established for ever, thy faithfulness is firm as the heavens. 3 Thou hast said, "I have made a covenant with my chosen one, I have sworn to David my servant: 6 For who in the skies can be compared to the LORD? Who among the heavenly beings is like the LORD, 7 a God feared in the council of the holy ones, great and terrible above all that are round about him? 16 who exult in thy name all the day, and extol thy righteousness. 17 For thou art the glory of their strength; by thy favor our horn is exalted.

Bible Study: [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Psalm 89:2-5). The psalm narrates how God became king of the divine beings (Psalm 89:6-9) and how the Davidic king became king of earthly kings (Psalm 89:20-38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Psalm 89:39-52).

Mark 16:15-20

15 And he said to them, "Go into all the world and preach the gospel to the whole creation. 16 He who believes and is baptized will be saved; but he who does not believe will be condemned. 17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; 18 they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover." 19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God. 20 And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. Amen.

Bible Study:  [9-20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Luke 24 and John 20. The Shorter Ending: Found after Mark 16:8 before the Longer Ending in four seventh-to-ninth-century Greek manuscripts as well as in one Old Latin version, where it appears alone without the Longer Ending. The Freer Logion: Found after v 14 in a fourth-fifth century manuscript preserved in the Freer Gallery of Art, Washington, DC, this ending was known to Jerome in the fourth century. It reads: "And they excused themselves, saying, "This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things dominated by the spirits [or, does not allow the unclean things dominated by the spirits to grasp the truth and power of God]. Therefore reveal your righteousness now.’ They spoke to Christ. And Christ responded to them, "The limit of the years of Satan’s power is completed, but other terrible things draw near. And for those who sinned I was handed over to death, that they might return to the truth and no longer sin, in order that they might inherit the spiritual and incorruptible heavenly glory of righteousness. But . . . .’ "

3 [20] THE SHORTER ENDING – [And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen.]

/      raangulo

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