1) OPENING PRAYER

God of mercy and compassion,

you challenge us to be responsible

for the good and the evil we do

and You call us to conversion.

God, help us to face ourselves

that we may not use flimsy excuses

for covering up our wrongs.

Make us honest with ourselves,

and aware that we can always count on Jesus Christ

to be our guide and strength on the road to You,

now and for ever.

2) GOSPEL READING - MATTHEW 5:20-26

Jesus said to his disciples: "I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the Kingdom of heaven. "You have heard that it was said to your ancestors, You shall not kill; and whoever kills will be liable to judgment. But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, raqa, will be answerable to the Sanhedrin, and whoever says, 'You fool,' will be liable to fiery Gehenna. Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift. Settle with your opponent quickly while on the way to court. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison. Amen, I say to you, you will not be released until you have paid the last penny."

3) REFLECTION

The text of today s Gospel forms part of a broader or more extensive whole: Mt 5:20 up to Mt 5:48. In these passages Matthew tells us how Jesus interprets and explains the Law of God. Five times He repeats the phrase: You have heard how it was said to our ancestors, in truth I tell you! (Mt 5:21. 27. 33.38. 43). Before, He had said: Do not imagine that I have come to abolish the Law or the Prophets; no, I have come not to abolish, but to complete them (Mt 5:17). The attitude of Jesus before the Law is, at the same time, one of breaking and of continuity. He breaks away from the erroneous interpretations, but maintains firm the objective which the Law should attain: the practice of a greater justice, which is Love.

Matthew 5:20: An uprightness which surpasses that of the Pharisees. This first verse presents the general key of everything which follows in Matthew 5:20-48. The word Justice never appears in the Gospel of Mark, and it appears seven times in that of Matthew (Mt 3:15; 5:6.10.20; 6:1.33; 21:32). This has something to do with the situation of the communities for which Mark wrote. The religious ideal of the Jews of the time was to be just before God. The Pharisees taught: people attain justice before God when they succeed to observe all the norms of the law in all its details! This teaching generated a legalistic oppression and caused great anguish in the people because it was very difficult to be able to observe all the norms (cfr. Rm 7:21-24). This is why Matthew takes the words of Jesus on justice to show that it has to surpass the justice of the Pharisees (Mt, 5:20). According to Jesus, justice does not come from what I do for God in observing the law, but rather from what God does for me, accepting me as His son or as His daughter. The new ideal which Jesus proposes is the following: therefore, be perfect as is your Heavenly Father! (Mt 5:48). That means: you will be just before God when you try to accept and forgive people as God accepts and pardons me, in spite of my defects and sins.

By means of these five very concrete examples, Jesus shows us what to do in order to attain this greater justice which surpasses the justice of the  and the Pharisees. As we can see, today’s Gospel takes the example of the new interpretation of the fifth commandment: You shall not kill! Jesus has revealed what God wanted when He gave this commandment to Moses.

Matthew 5:21-22: The law says: You shall not kill! (Ex 20:13). In order to observe fully this commandment it is not sufficient to avoid murdering. It is necessary to uproot from within everything which, in one way or another, can lead to murder, for example, anger, hatred, the desire to revenge, insult, and exploitation, etc.

Matthew 5:23-24. The perfect worship which God wants. In order to be accepted by God and to remain united to Him, it is necessary to reconcile oneself with brother and sister. Before the destruction of the Temple, in the year 70, when the Christian Jews participated in the pilgrimages in Jerusalem to present their offerings at the altar and to pay their promises, they always remembered this phrase of Jesus. In the year 80, at the time when Matthew wrote, the Temple and the Altar no longer existed. They had been destroyed by the Romans. The community and the communitarian celebration became the Temple and the Altar of God.

Matthew 5:25-26: To reconcile oneself. One of the points on which the Gospel of Matthew exists the most is reconciliation. That indicates that in the communities of that time, there were many tensions among the radical groups with diverse tendencies and sometimes even opposing ones. Nobody wanted to cede to the other. There was no dialogue. Matthew enlightens this situation with the words of Jesus on reconciliation which demands acceptance and understanding. The only sin that God does not forgive is our lack of pardon toward others (Mt 6:14). That is why one should try to reconcile yourself before it is too late!

4) PERSONAL QUESTIONS

Today there are many people who cry out for justice! What meaning does evangelical justice have for me?

How do I behave before those who do not accept me as I am? How did Jesus behave before those who did not accept Him?

5) CONCLUDING PRAYER

From the depths I call to You, Yahweh:

Lord, hear my cry.

Listen attentively to the sound of my pleading! (Ps 130,1-2)

Ordinary Time  

1) Opening prayer

Lord our God,

Your prophets remind us

in season and out of season

of our responsibilities toward You

and toward people.

When they disturb and upset us,

let it be a holy disturbance

that makes us restless, eager to do Your will

and to bring justice and love around us.

We ask you this through Christ our Lord.

2) Gospel Reading - Matthew 5:17-19

Jesus said to his disciples: "Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place. Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the Kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the Kingdom of heaven."

3) Reflection

• Today’s Gospel (Mt 5:17-19) teaches how to observe the law of God in such a way that its practice indicates in what its complete fulfillment consists (Mt 5:17-19). Matthew writes in order to help the communities of converted Jews to overcome the criticism of the brothers of their own race who accused them saying, “You are unfaithful to the Law of Moses.” Jesus Himself had been accused of infidelity to the Law of God. Matthew has the clarifying response of Jesus concerning His accusers. Thus, he gives some light to help the communities solve their problems.

• Using images of daily life, with simple and direct words, Jesus had said that the mission of the community, its reason for being, is to be salt and light! He had given some advice regarding each one of the two images. Then follow two or three brief verses of today’s Gospel.

• Matthew 5:17-18: Not one dot, nor one stroke is to disappear from the Law. There were several different tendencies in the communities of the first Christians. Some thought that it was not necessary to observe the laws of the Old Testament, because we are saved by faith in Jesus and not by the observance of the Law (Rm 3:21-26). Others accepted Jesus, the Messiah, but they did not accept the liberty of spirit with which some of the communities lived the presence of Jesus. They thought that being Jews they had to continue to observe the laws of the Old Testament (Acts 15:1,5). But there were Christians who lived so fully in the freedom of the Spirit, who no longer looked at the life of Jesus of Nazareth, nor to the Old Testament and they even went so far as to say, “Anathema Jesus!” (1 Cor 12:3). Observing these tensions, Matthew tries to find some balance between both extremes. The community should be a space where the balance can be attained and lived. The answer given by Jesus to those who criticized Him continued to be timely for the communities: “I have not come to abolish the law, but to complete it!” The communities could not be against the Law, nor could they close themselves off in the observance of the law. Like Jesus, they should advance, and show, in practice, what was the objective which the law wanted to attain in the life of people, that is, in the perfect practice of love.

• Matthew 5:19: Not one dot or stroke will disappear from the Law. It is for those who wanted to get rid of all the law that Matthew recalls the other parable of Jesus: “Anyone who infringes even one of the least of these commandments and teaches others to do the same will be considered the least in the Kingdom of Heaven; but the person who keeps them and teaches them will be considered great in the Kingdom of Heaven.” The great concern in Matthew’s Gospel is to show that the Old Testament, Jesus of Nazareth and the life in the Spirit cannot be separated. The three of them form part of the same and unique plan of God and communicate to us the certainty of faith: The God of Abraham and of Sarah is present in the midst of the community by faith in Jesus of Nazareth who sends us His Spirit.

4) Personal questions

• Laws are written in the negative: “thou shall not...”. Love is performed in the positive: as service, caring, helping. It is the same with virtues and vices, which each address in a positive and negative way. Take each Commandment and rewrite it in a positive way of action that conforms to an act of love. Can it be done? Can you do what it demands?

• What can we do today for our brothers and sisters who believe faith in Jesus does not demand action as well? How would you approach that attitude? Is yours a faith and a life that shows love in action, or would someone who observes you say they see talk, but not much action as well?

5) Concluding Prayer

Praise Yahweh, Jerusalem,

Zion, praise Your God.

For He gives strength to the bars of your gates,

He blesses your children within you. (Ps 145:12-13)

1) Opening prayer

God of wisdom and love,

source of all good,

send Your Spirit to teach us Your truth

and guide our actions

in Your way of peace.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Matthew 5:13-16

Jesus said to his disciples: "You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot. You are the light of the world. A city set on a mountain cannot be hidden. Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father."

3) Reflection

•  Today in the Gospel we receive an important instruction on the mission of the community. It should be the salt of the earth and the light of the world (Mt 5:13-16). Salt does not exist for itself, but to give flavor to the food. Light does not exist for itself, but for the service of people. At the time when Matthew wrote his Gospel, this mission was very difficult for the communities of converted Jews. Although  they were living in faithful observance of the Law of Moses, they were expelled from the synagogues, cut away from their Jewish past. Regarding this, among the converted pagans, some said, “After the coming of Jesus, the Law of Moses has become obsolete.” All this caused tension and uncertainty. The openness of some seemed to be criticism of the observance of others, and vice versa. This conflict brought about a crisis which led many to become adamant in their own position. Some wanted to advance, to go ahead, while others wanted to place the light under the table. Many asked themselves, “In the final analysis, what is our mission?” Recalling and updating the words of Jesus, Matthew tries to help them.

• Matthew 5:13-16: Salt of the earth. By using images of daily life, with simple and direct words, Jesus makes known what the mission is and the reason for being a Christian community: to be salt. At that time, when it was very hot, people and animals needed to consume much salt. The salt, which was delivered by merchants in great blocks in the public square, was consumed by the people. What remained fell to the ground and lost its savor. “It no longer serves for anything, but it is thrown out and trampled under people’s feet.” Jesus recalls this practice in order to clarify for the disciples the mission which they have to carry out.

• Matthew 5:14-16: Light of the world. The comparison is obvious. Nobody lights a candle and places it under the tub. A city built on the hill top cannot be hidden. The community should be light; it should enlighten. It should not be afraid to show the good that it does. It does not do it to make itself seen, but what it does can be seen. The salt does not exist for itself. The light does not exist for itself. This is how the community should be. It cannot remain enclosed in itself. “Your light must shine in people’s sight, so that seeing your good works, they may give praise to your Father in Heaven.”

• Matthew 5:17-19: Not one dot, not one little stroke will disappear from the Law. Among the converted Jews there were two tendencies. Some thought that it was not necessary to observe the laws of the Old Testament because we are saved by the faith in Jesus and not by the observance of the Law (Rm 3:21-26). There are Christian groups today that believe only this as well. Others thought that they should continue to observe the laws of the Old Testament (Acts 15:1-2). In each of the two tendencies there were even more radical groups. Before this conflict, Matthew tries to find a balance, the equilibrium, over and above the two extremes. The community should be the space where this equilibrium can be attained and lived. The response given by Jesus continued to be very timely: “I have not come to abolish the law, but to complete it!” The communities cannot be against the Law, nor can they close themselves off in the observance of the law. Like Jesus, they must move forward and show in a practical way that the objective which the law wants to attain in life is the perfect practice of love.

Jesus completes the law by His summation: to love one another. He sums it up by example, as well as His instruction (Mk 12:31-33). To believe in Jesus is not just believing some history, it is also believing who Jesus is, and therefore, the importance of following His instruction. To love, and to work in imitation of Jesus in love, demands outward action and a sincere concern and care for every brother and sister in the world, all of God’s children, starting with our community.

•The different tendencies in the first Christian communities. The plan of salvation has three stages united among themselves from the earth to life: a) the Old Testament: the path of the Hebrew people, orientated, guided by the Law of God. b) The life of Jesus of Nazareth: it renews the Law of Moses starting from His experience of God, Father and Mother. c) The life of the communities: through the spirit of Jesus, they tried to live as Jesus lived it. The union of these three stages generates the certainty of faith that God is in our midst. The intention to break or weaken the unity of this plan of salvation gave rise to various groups and tendencies in the communities:

i) The Pharisees did not recognize Jesus as Messiah and accepted only the Old Testament. In the communities there were some people who sympathized with the thought of the Pharisees (Acts 15:5).

ii) Some converted Jews accepted Jesus as Messiah, but they did not accept the liberty of spirit with which the communities lived the presence of the risen Jesus. (Acts 15:1).

iii) Others, both converted Jews and pagans, thought that, with Jesus, had come the end of the Old Testament: from now on, Jesus alone and the life in the Spirit.

iv) There were also Christians who lived so fully the life in the liberty of the Spirit, that they no longer looked at the life of Jesus of Nazareth, nor the Old Testament (1Cor 12:3).

v) Now the great concern of the Gospel of Matthew is to show that the Old Testament, Jesus of Nazareth and the life in the Spirit cannot be separated. The three form part of the same and only plan of God and give us the central certainty of faith: The God of Abraham and of Sarah is present in the midst of the communities by faith in Jesus of Nazareth.

4) Personal questions

• Salt and light are taken for granted today. We have salt in all of our food and electric lights at any time. What would you choose to use instead of salt and light for examples today, and why?

• Through modern travel and technology, our community can be seen (observed) by those next door or by other people or communities across the globe. Is our community a “city on a hill” for the worldwide community? How can we be salt and light for someone nearby as well as in another country?

• Those Jesus sent on the mission went out and did not sit at home or in an office waiting to be visited. How do we “go out” to meet others and other communities near and far on our mission, as individuals, as an individual local community, or as a larger  community?

5) Concluding Prayer

Yahweh judiciously guides the humble,

instructing the poor in His way.

Kindness unfailing and constancy mark all His paths,

for those who keep His covenant and His decrees. (Ps 25:9-10)

1) Opening prayer

God of wisdom and love,

source of all good,

send Your Spirit to teach us Your truth

and guide our actions

in Your way of peace.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Matthew 5:1-12

Seeing the crowds, Jesus went up onto the mountain. And when He was seated His disciples came to Him.

Then He began to speak. This is what He taught them:

How blessed are the poor in spirit; the kingdom of Heaven is theirs.

Blessed are the gentle; they shall have the earth as inheritance.

Blessed are those who mourn; they shall be comforted.

Blessed are those who hunger and thirst for uprightness; they shall have their fill.

Blessed are the merciful; they shall have mercy shown them.

Blessed are the pure in heart; they shall see God.

Blessed are the peacemakers; they shall be recognized as children of God.

Blessed are those who are persecuted in the cause of righteousness; the kingdom of Heaven is theirs.

Blessed are you when people abuse you and persecute you and speak all kinds of calumny against you falsely on My account. Rejoice and be glad, for your reward will be great in heaven; this is how they persecuted the prophets before you.

3) Reflection

• From today, beginning of the 10th week of Ordinary Time, up to the end of the 21st Week of Ordinary time, the daily Gospels are taken from  Matthew. Starting from the beginning of the 22^nd week of Ordinary Time, up to the end of the Liturgical Year, the Gospels are taken from  Luke.

• In Matthew’s Gospel, written for the communities of the converted Jews of Galilee and Syria, Jesus is presented as the New Moses, the new legislator. In the Old Testament the Law of Moses was codified in five books: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Imitating the ancient model, Matthew presents the New Law in five great discourses spread over in the Gospel: a) the Sermon on the Mount (Mt 5:1 to 7:29); b) the Discourse on the Mission (Mt 10:1-42); c) The Discourse of the Parables (Mt 13:1-52); d) The Discourse of the Community (Mt 18:1-35); e) The Discourse on the Future of the Kingdom (Mt 24:1 – 25:46). The narrative parts, which have been put in among the five Discourses, describe the practice of Jesus and show how He observed the New Law and incarnated it in His life.

• Matthew 5: 1-2: The solemn announcement of the New Law. In agreement with the context of the Gospel of Matthew, in the moment when Jesus pronounces the Sermon on the Mount, there were only four disciples with Him (cf. Mt 4:18-22). Few people. But an immense multitude was behind Him (Mt 4: 25). In the Old Testament, Moses went up to Mount Sinai to receive the Law of God. As it happened to Moses, Jesus went up to the Mountain, and seeing the crowd, He proclaimed the New Law. The solemn way in which Matthew introduces the proclamation of the New Law is significant: “Seeing the crowds, He went onto the mountain. And when He was seated His disciples came to Him. Then He began to speak. This is what He taught them: How blessed are the poor in spirit; the kingdom of Heaven is theirs”. The eight Beatitudes open in a solemn way the “Sermon on the Mount” – the sermon on the mountain. In them Jesus defines who can be considered blessed, who can enter into the Kingdom. There are eight categories of persons, eight entrance doors to the Kingdom, for the community. There are no other entrances! Anyone who wants to enter into the Kingdom should identify himself with at least one of these eight categories.

• Matthew 5: 3: Blessed are the poor in spirit. Jesus acknowledges the richness and the value of the poor (Mt 11: 25-26). He defines His own mission in these words: “to proclaim the Good News to the poor” (Lk 4:18). He Himself lives in poverty. He possesses nothing for Himself, not even a stone where to rest His head (Mt 8:20). And to anyone who wants to follow Him,  He offers a choice: God or money! (Mt 6:24). In Luke’s Gospel it is said, “Blessed are you who are poor!” (Lk 6:20). But who is poor in spirit? It is the poor person who has the same spirit that animated Jesus. It is not the rich person, neither the poor person who has the mentality of a rich person. But rather it is the poor person who acts as Jesus: he thinks of the poor and recognizes the value in him. It is the poor person who says, “I think that the world will be better when the little one who suffers thinks of the least.”

1. Blessed the poor in spirit => for theirs is the Kingdom of Heaven

2. Blessed the meek => they shall have the earth as inheritance

3. Blessed those who mourn => they will be consoled

4. Blessed those who hunger and thirst for justice => they shall have their fill

5. Blessed are the merciful => they shall have mercy shown them

6. Blessed are the pure in heart => they shall see God

7. Blessed are the peacemakers => they shall be recognized as children of God

8. Blessed those persecuted for the cause of justice => theirs is the Kingdom of Heaven.

• Matthew 5: 4-9: The new project of life. Every time that in the Bible they try to renew the Covenant, they begin by re-establishing the rights of the poor and the excluded. Without this, the Covenant cannot be renewed! This is the way the Prophets did, this is how Jesus did. In the Beatitudes, He announces the new Project of God, which accepts the poor and the excluded. It denounces the system which excludes the poor and which persecutes those who fight for justice. The first category of the “poor in spirit” and the last category of those “persecuted for the cause of justice” receive the same promise of the Kingdom of Heaven. And they receive it beginning now, in the present, because Jesus says, “theirs is the Kingdom!” The Kingdom is already present in their life. Between the first and the last category, there are six other categories which receive the promise of the Kingdom. In them there is the new project of life which wants to reconstruct life totally through a new type of relationship: with material goods (the first two); with persons among themselves (2^nd two); with God (3^rd two). The Christian community should be an example of this Kingdom, a place where the Kingdom begins and takes shape, beginning now.

• The three duos: First one: the meek and those who mourn: the meek are those poor of whom Psalm 37 speaks. They have been deprived of their land and they will inherit it again (Ps 37: 11; cf. Ps 37:22,29,34). Those who mourn are those who weep in the face of injustices in the world and in people (cf. Ps 119:136; Ezek 9:4; Tob 13:16; 2 Pet 2:7). These two Beatitudes want to reconstruct the relationship with material goods: the possession of the land and of the reconciled world.

Second duo: those who hunger and thirst for justice and the merciful: Those who are hungry and thirsty for justice are those who desire to renew human living together, in such a way that once again it may be according to the demands of justice. The merciful are those who feel in their heart the misery of others because they want to eliminate the inequality among brothers and sisters. These two Beatitudes want to reconstruct the relationship among persons through the practice of justice and solidarity.

Third duo: The pure in heart and the peacemakers: The pure in heart are those who have a contemplative look which allows them to perceive the presence of God in everything. Those who promote peace, the peacemakers, will be called children of God, because they make an effort so that a new experience of God can penetrate in everything and can integrate all things. These two Beatitudes want to build up the relationship with God: to see the presence of God which acts in everything, and be called son and daughter of God.

• Matthew 5:10-12: The persecuted for the cause of justice and of the Gospel. The Beatitudes say exactly the contrary of what society in which we live says. In fact, in society, those who are persecuted for the cause of justice are considered as unhappy, wretched persons. The poor are unhappy. Blessed is the one who has money and can go to the supermarket and spend as she wishes. Blessed is the one who is hungry for power. The unhappy and wretched are the poor, those who weep! In television, the soap operas diffuse this myth of the happy and fulfilled person. And without being aware, the soap operas become the model of life for many of us. Is there still place in our society for these words of Jesus: “Blessed are those who are persecuted for the cause of justice and of the Gospel? Blessed are the poor! Blessed are those who weep!”? And from my own perspective, being a Christian, whom do I consider  blessed?

4) Personal questions

• We all want to be happy. All of us! But are we truly happy? Why yes? Why no? How can we understand that a person can be poor and happy at the same time?

• In which moments of your life have you felt truly happy? Was it a happiness like the one proclaimed by Jesus in the Beatitudes, or was it of another type?

5) Concluding Prayer

I lift up my eyes to the mountains;

where is my help to come from?

My help comes from the Lord,

who made heaven and earth. (Ps 121:1-2)

1) Opening prayer

Father,

Your love never fails.

Hear our call.

Keep us from danger

and provide for all our needs.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Mark 12:35-37

While teaching in the Temple, Jesus said, 'How can the scribes maintain that the Christ is the son of David? David himself, moved by the Holy Spirit, said, “The Lord declared to my Lord, take your seat at my right hand till I have made your enemies your footstool.” David himself calls Him Lord; in what way then can He be his son?' And the great crowd listened to Him with delight.

3) Reflection

• In the Gospel of the day before yesterday, Jesus criticizes the doctrine of the Sadducees (Mk 12: 24-27). In today’s Gospel, He criticizes the teaching of the doctors of the Law. And this time His criticism is not directed to the incoherence of their life, but to the teaching which they transmit to the people. On another occasion, Jesus had criticized their incoherence and had said to the people, “The Scribes and the Pharisees occupy the chair of Moses: You must, therefore, do and observe what they tell you, but do not be guided by what they do, since they do not practice what they preach” (Mt 23:2-3). Now, He shows Himself reserved in regard to those who taught the Messianic hope, and He bases His criticism on arguments taken from the Bible.

• Mark 12: 35-36: The teaching of the Doctors of the Law on the Messiah. The official propaganda both of the government and of the Doctors of the Law said that the Messiah would come as the Son of David. This was the way to teach that the Messiah would be a glorious king, strong and dominating. This is how the people shouted on Palm Sunday: “Blessed the Kingdom that is coming from our Father David!” (Mk 11:10). The blind man of Jericho also cried out in this same way: “Jesus, son of David, have pity on me!” (Mk 10: 47).

• Mark 12:37: Jesus questions the teaching of the doctors about the Messiah. Jesus questions this teaching of the Scribes. He quotes a Psalm of David: “The Lord declared to my Lord, take your seat at my right hand, till I have made your enemies your footstool!” (Ps 110:1).  Jesus adds, “If David calls Him Lord, how then can He be his son?” This signifies that Jesus was not completely in agreement with the idea of a Messiah, Glorious Lord, who would  come like a powerful king to dominate and to impose Himself on all His enemies. Mark adds that people were pleased with the criticism of Jesus. In fact, history reveals that the “poor of Yahweh” (anawim) were expecting a Messiah who was not a dominator, but the servant of God for humanity.

•The diverse forms of Messianic hope. Throughout the centuries, the Messianic hope grew, assuming diverse forms. Almost all the groups and movements of the time of Jesus were waiting for the coming of the Kingdom, but each one in his own way, the Pharisees, the Scribes, the Essenes, the Zealots, the Herodians, the Sadducees, the popular prophets, the disciples of John the Baptist, the poor of Yahweh. In the time of Jesus, three tendencies in the Messianic hope could be distinguished.

a) The Messiah personally sent by God: For some, the future Kingdom should arrive through one sent by God, called Messiah, or Christ. He would have been anointed so as to be able to carry out His mission (Isa 61:1). Some expected that he would be a prophet; others, a king, a disciple or a priest. Malachi, for example, expects the prophet Elijah (Mal 3:23-24). Psalm 72 expects an ideal king, a new David. Isaiah expects now a disciple (Isa 50:4), now a prophet (Isa 61:1). The unclean spirit shouted, "I know who you are: the Holy One of God!” (Mk 1: 24). This was a sign that there were people who expected a Messiah who would be a priest (Holy or Sanctifier). The poor of Yahweh (anawim) expected the Messiah to be “Servant of God”, announced by Isaiah.

b) Messianism without the Messiah. For others, the future would  arrive suddenly, unexpected, without mediations, without help from anyone. God Himself would  come in person to fulfill the prophecies. There would not be a Messiah, properly so called. There would be a messianism without a Messiah. Of this we are aware in the Book of Isaiah where God Himself arrives with the victory in hand (Isa 40: 9-10; 52:7-8).

c) The Messiah has already come. There were also some groups which did not expect the Messiah. According to them the present situation should continue as it was, because they thought that the future had already arrived. These groups were not popular. For example, the Sadducees did not expect the Messiah. The Herodians thought that Herod was a messianic king.

• The light of the Resurrection. The Resurrection of Jesus is the light which enlightens unexpectedly all the past. In the light of the Resurrection Christians would begin to read the Old Testament and would discover in it new meaning which before could not be discovered, because the light was missing (cf. 2 Cor 3:15-16). They sought in the Old Testament the words to express the new life which they were living in Christ. There they found the majority of the titles of Jesus: Messiah (Ps 2: 2) Son of man (Dan 7: 13; Ezek 2: 1), Son of God (Ps 2: 7; 2 Sam 7: 13), Servant of Yahweh (Isa 42: 1; 41: 8), Redeemer (Isa 41:14; Ps 19:15; Rut 4:15), Lord (LXX) (almost 6000 times!). All the great themes of the Old Testament spring up in Jesus and find in Him their full realization. In the Resurrection of Jesus springs up the seed and, according to everything that has been said by the Fathers of the Church, the whole Old Testament becomes New Testament.

4) Personal questions

• What is the hope for the future of today’s world in which we live?

• Does faith in the Resurrection influence your way of  life?

5) Concluding Prayer

I am waiting for Your salvation, Yahweh,

I fulfill Your commandments.

I observe Your precepts, Your judgements,

for all my ways are before You. (Ps 119:166, 168)

Ordinary Time

1) Opening prayer

Father,
Your love never fails.
Hear our call.
Keep us from danger
and provide for all our needs.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.

2) Gospel Reading - Mark 12:28b-34

One of the scribes came to Jesus and asked him, "Which is the first of all the commandments?" Jesus replied, "The first is this: Hear, O Israel! The Lord our God is Lord alone! You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is this: You shall love your neighbor as yourself. There is no other commandment greater than these." The scribe said to him, "Well said, teacher. You are right in saying, He is One and there is no other than he. And to love him with all your heart, with all your understanding, with all your strength, and to love your neighbor as yourself is worth more than all burnt offerings and sacrifices." And when Jesus saw that he answered with understanding, he said to him, "You are not far from the Kingdom of God." And no one dared to ask him any more questions.

3) Reflection

• The Gospel today presents a beautiful conversation between Jesus and a doctor of the Law. The doctor wants to know from Jesus which is the first of all the commandments. Today, many people want to know what is most important in religion. Some say: to be baptized. Others, to pray. Others say: to go to Mass or to participate in worship on Sunday. Others say: to love your neighbor! Others are worried about the appearance or the changes or tasks in the Church.
• Mark 12:28: The question of the doctor of the Law. A doctor of the Law, who had seen the debate of Jesus with the Sadducees (Mk 12:23-27), was pleased with Jesus’ response, and he perceives in Him a great intelligence and wants to take advantage of this occasion to ask Him a question: “Which is the first one of all the commandments?” At that time the Jews had an enormous number of norms which regulated, in practice, the observance of the Ten Commandments of the Law of God. Some said: “All these norms have the same value, because they all come from God. It does not belong to us to introduce distinctions in the things of God”. Others would say, “Some Laws are more important than others, that is why they oblige more!” The doctor wanted to know Jesus’ opinion.
• Mark 12:29-31: Jesus’ response. Jesus responds by quoting a passage of the Bible to say that the first commandment is “to love God with all your heart, with all your mind and with all your strength!” (Dt 6:4-5). At the time of Jesus, the pious Jews made of this text of Deuteronomy a prayer which they recited three times a day: in the morning, at noon and in the evening. It was also one of the four verses written in the phylacteries (tefillin) that men (mostly) wore. Among them it was known as today we know the Our Father. And Jesus adds, quoting the Bible again, “the second one is this: You shall love your neighbor as yourself. There is no other more important commandment than this one”. (Lev 19:18). A brief and profound response! It is the summary of all that Jesus has taught about God and about life (Mt 7:12).
• Mark 12:32-33: The answer of the doctor of the Law. The doctor agrees with Jesus and draws this conclusion: “To love Him with all your heart, with all your understanding and strength, and to love your neighbor as yourself; this is far more important than any burnt offering or sacrifice.” In other words, the commandment of love is more important than the commandments related to worship and sacrifice in the Temple. This affirmation was already used by the prophets of the Old Testament (Hos 6:6; Ps 40:6-8; Ps 51:16-17). Today, we would say that the practice of love is more important than novenas, promises, Masses, prayers, and processions.
• Mark 12:34: The summary of the Kingdom. Jesus confirms the conclusion reached by the doctor and says, “You are not far from the Kingdom of God!” In fact, the Kingdom of God consists in recognizing that love toward God is equal to the love of neighbor. Because if God is Father, we all are sisters and brothers and should show this in practice, living in community. "On these two commandments depend the Law and the prophets” (Mt 22:4). The disciples must keep in mind, fix in their memory, in their intelligence, in the heart, in their hands and feet this important law of love: God is only attained through the total gift of self to our neighbor!
• The first and most important commandment. The most important and first commandment was and will always be: “to love God with all your heart, with all your mind and with all your strength” (Mk 12:30). In the measure in which the people of God, throughout the centuries, have deepened the meaning and the importance of the love of God, it has become aware that God’s love is true and real only in the measure in which it is made concrete in the love to neighbor. And thus, the second commandment which asks for the love for neighbor, is similar to the first commandment of God’s love (Mt 22:39; Mk 12:31). “Anyone who says I love God, and hates his brother, is a liar” (1 Jn 4:20). “On these two commandments hang the whole Law and the Prophets.” (Mt 22:40).

4) Personal questions

• There are different kinds of love, some incomplete. There is love that is possessive: “I love my spouse, you can’t have him/her”. There is the love that wants to share the one/thing loved: “I love these candies! Have some!” There is love that begets obligation: “I have to take care of my cat”. And there is the love that brings total service, as one does to a new baby: no one questions why the baby is upset, or advises the baby to eat less, but only responds with complete service at the moment.

Which form of love do I give to God, really and truly, and which form of love would my friends, neighbors, or community say I give?
• Of these types of love, which do I have for the people around me? Is it different for the people I see but don’t know personally? What should it be, and am I honest in my self-evaluation?

• I am on my way to the last Sunday Mass today. Someone approaches and needs my help. Do I miss Mass and help, or avoid the person so I can make it to Mass? How does your answer fit with these commandments from Jesus?

5) Concluding Prayer

Direct me in Your ways, Yahweh,
and teach me Your paths.
Encourage me to walk in Your truth and teach me
since You are the God who saves me. (Ps 25:4-5)

Ordinary Time

1) Opening prayer

Father,

Your love never fails.

Hear our call.

Keep us from danger

and provide for all our needs.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Mark 12:18-27

Some Sadducees, who say there is no resurrection, came to Jesus and put this question to him, saying, "Teacher, Moses wrote for us, If someone's brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother. Now there were seven brothers. The first married a woman and died, leaving no descendants. So the second brother married her and died, leaving no descendants, and the third likewise. And the seven left no descendants. Last of all the woman also died. At the resurrection when they arise whose wife will she be? For all seven had been married to her." Jesus said to them, "Are you not misled because you do not know the Scriptures or the power of God? When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven. As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, I am the God of Abraham, the God of Isaac, and the God of Jacob? He is not God of the dead but of the living. You are greatly misled."

3) Reflection

• In today’s Gospel the confrontation between Jesus and the authorities continues. After the priests, the elders and the scribes (Mk 12:1-12) and the Pharisees and the Herodians (Mk 12:13-17), now the Sadducees appear who ask a question about resurrection. It is a controversial theme, which caused argument and discussion among the Sadducees and the Pharisees (Mk 12:18-27; cf. Acts 23:6-1).

• In the Christian communities of the years seventy, the time when Mark wrote his Gospel, there were some Christians who, in order to not be persecuted, tried to reconcile the teaching of Jesus with the ideas of the Roman Emperor. The others who resisted the Empire were persecuted, accused and questioned by the authority due to   neighbors who felt annoyed, bothered by their witness. The description of the conflicts of Jesus with the authority was a very great help for the Christians so as not to allow themselves to be manipulated by the ideology of the Empire. In reading these episodes of conflict of Jesus with the authorities, the persecuted Christians were encouraged to continue on this road.

• Mark 12:18-23. The Sadducees: The Sadducees were the aristocratic elite of land owners and traders. They were willing to borrow from Hellenism and believed in written, but not oral, law. They did not accept faith in the Resurrection. At that time, this faith was beginning to be challenged by the Pharisees and popular piety. It urged the resistance of the people against the dominion of the Romans, and of the priests, of the elders and of the Sadducees themselves. For the Sadducees, the Messianic Kingdom was already present in the situation of well-being in which they were living. They may have followed what we call today as the “Theology of Retribution,” which distorted reality. According to this theology, God rewards with richness and well-being those who observe the Law of God, and He punishes with suffering and poverty those who do evil. A variation of this today in some independent Christian communities is called “Prosperity Theology”. It is also related to the concept of Deuteronomist Theology, which refers to the agenda of the Deuteronomic authors. This explains why the Sadducees did not want change. They wanted religion to remain as it was, immutable like God Himself in the written law. This is why they did not accept faith in the Resurrection and in the help of angels, who sustained the struggle of those who sought changes and liberation.

• Mark 12:19-23. The question of the Sadducees: They go to Jesus to criticize and to ridicule faith in the Resurrection, to tell about the fictitious case of the woman who got married seven times and at the end she died without having any children. The so-called law of the levirate obliged the widow who had no children to marry the brother of the deceased husband. The son who would have been born from this new marriage would be considered the son of the deceased husband. Thus he would have a descendant. But in the case proposed by the Sadducees, the woman, in spite of having had seven husbands, remained without a son. They asked Jesus: “In the Resurrection, when they will rise, to whom will the woman belong? Because seven had her as wife!” This was in order to say that to believe in the resurrection was absurd.

• Mark 12:24-27: The response of Jesus. Jesus responds harshly: “Surely, the reason why you are wrong is that you understand neither the Scriptures nor the power of God.” Jesus explains that the condition of persons after death will be totally different from the present condition. After death there will be no marriage, but all will be as the angels in Heaven. The Sadducees imagined life in Heaven as life on earth. And at the end Jesus concludes: “He is not the God of the dead, but of the living! You are in great error.” The disciples are warned: those who are on the side of these Sadducees will be on the side opposite to God.

4) Personal questions

• What is the Church’s teaching of Heaven, and what is my own view?

• We in the Church have written laws, doctrine, authoritative teaching (in writing, as in Encyclicals), and the writing of the saints. We also have oral stories, Catholic culture, devotions, and ‘popular’ personal interpretations. Do I know the difference between these and do I have a grasp on what is firm truth and what is personal opinion?

• Do I also believe in the resurrection? What does the following mean for me: “I believe in the resurrection of the body and in life everlasting?”

• Have you heard or met anyone who believes in the theology of retribution or prosperity theology?

5) Concluding Prayer

Lord, I lift up my eyes to You who are enthroned in heaven.

Just as the eyes of slaves are on their masters' hand,

or the eyes of a slave-girl on the hand of her mistress,

so our eyes are on Yahweh our God,

for Him to take pity on us. (Ps 123:1-2)

Ordinary Time  

1) Opening prayer

Father,
Your love never fails.
Hear our call.
Keep us from danger
and provide for all our needs.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.

2) Gospel Reading - Mark 12:13-17

Some Pharisees and Herodians were sent to Jesus to ensnare him in his speech. They came and said to him, "Teacher, we know that you are a truthful man and that you are not concerned with anyone's opinion. You do not regard a person's status but teach the way of God in accordance with the truth. Is it lawful to pay the census tax to Caesar or not? Should we pay or should we not pay?" Knowing their hypocrisy he said to them, "Why are you testing me? Bring me a denarius to look at." They brought one to him and he said to them, "Whose image and inscription is this?" They replied to him, "Caesar's." So Jesus said to them, "Repay to Caesar what belongs to Caesar and to God what belongs to God." They were utterly amazed at him.

3) Reflection

• In today’s Gospel, the confrontation between Jesus and the authorities continues. The priests and the scribes had been criticized and denounced by Jesus in the parable of the vineyard (Mk 12:1-12). Now, they themselves ask the Pharisees and the Herodians to set up a trap for Jesus in order to be able to condemn Him. They ask questions to Jesus concerning the taxes to be paid to the Romans. This was a controversial theme which divided public opinion. The enemies of Jesus want, at all cost, to accuse Him and diminish the influence that He had on the people. Groups which before were enemies, now get together to fight against Jesus. This also happens today. Many times, people or groups, enemies among themselves, get together to defend their privileges against those who embarrass them with the announcement of truth and of justice.
• Mark 12:13-14: The question of the Pharisees and the Herodians. The Pharisees and the Herodians were the local leaders in the villages of Galilee. It was a long time since they had decided to kill Jesus (Mk 3:6). Now, because of the order of the priests and of the elders, they want to know whether Jesus is in favor or against the payment of taxes to the Romans and to Caesar. It’s an underhanded and sly question, full of malice! Under the appearance of fidelity to the Law of God, they look for reasons in order to be able to accuse Him. If Jesus says “You should pay!” they could accuse Him of being a friend of the Romans. If He were to say, “No, you do not have to pay!” they could accuse Him of being subversive to the authority of the Romans. This seemed to be a dead end!
• Mark 12:15-17: Jesus’ answer. Jesus perceives their hypocrisy. In His response He does not lose time in useless discussion, and goes straight to the heart of the question. Instead of responding and discussing the affair of the tribute to Caesar, He asks to be shown a coin and He asks, “Whose portrait and inscription is this?” They answered, “Caesar’s!” The answer of Jesus: “Then pay Caesar what belongs to Caesar and to God what belongs to God.” In practice, they already recognized the authority of Caesar. They were already giving to Caesar what belonged to Caesar, because they used his currency to buy and sell and even to pay the taxes of the Temple! What interested Jesus was that they should “give to God what belongs to God!” That is, they restitute the people to God, which, because of their teaching, they blocked the entrance into the Kingdom (Mk 23:13). Others explained this sentence of Jesus in another way: “Give to God what belongs to God!”. That is, practice justice and honesty as the law of God demands, because your hypocrisy denies God what is due to Him.
• Taxes, tributes, taxes and denarii. In Jesus’ time, the people of Palestine paid many taxes, tributes, including one tenth of their income, both to the Romans as well as to the temple. The Roman Empire had invaded Palestine in the year 63 AD and they imposed many taxes and tributes. According to the estimates made, half or even more of the family salaries were used to pay the tributes, taxes and the tenth of their income. The taxes which the Romans demanded were of two types: direct and indirect.
a) The Direct Tax was on property and on persons. The tax on property (tributum soli): the fiscal officers of the government verified how large the property was, the production and the number of slaves and they fixed the amount to be paid. Periodically, there was a verification through the census. The tax on persons (tributum capitis): was for the poor class who owned no land. This included both men and women, between 12 and 65 years of age.
b) The Indirect Tax was placed on transactions of different types: a crown of gold: originally, it was a gift to the Emperor, but then it became an obligatory tax. This was paid on special occasions, for example, the feast and the visits of the Emperor. The tax on salt: the salt was the monopoly of the Emperor. It was necessary to pay the tribute on salt for commercial use, as in the salt used by fishermen to dry up the fish and to sell it. From this comes the word “salary.” A tax on buying and selling: this money was paid to the fiscal officers during the holidays. A tax when a slave was bought, in every registered commercial contract, for exercising a profession: there was need for everyone to have a license for everything. Even the prostitutes had to pay. A tax for the use of public utilities: Emperor Vespasian introduced the tax on the use of the public toilets in Rome. He would say: “Money does not stink!”
c) Other taxes and obligations, toll or customs, forced work; special expenses for the army (to give hospitality to the soldiers; to pay for the food of the troops), taxes for the Temple and the worship.

4) Personal questions

• Do you know of a case where groups of people who were enemies between themselves, but who were then united to oppose a person who bothered or inconvenienced and denounced them? Has this happened at any time with you?
• What is the meaning of this sentence today: “Give to Caesar what belongs to Caesar and to God what belongs to God?”

• How have you handled hypocrites in your life, either publicly as a group or in private?

• Have you been hypocritical to others? How do you guard against this?

5) Concluding Prayer

Each morning fill us with Your faithful love,
we shall sing and be happy all our days;
Show Your servants the deeds You do,
let their children enjoy Your splendor! (Ps 90:14:16)

The parable of Lazarus and the rich man

Between the two only a closed door

Luke 16: 19-31 

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death.

Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection. 

Create silence in us so that we may listen to Your voice in creation and in  the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed the Father to us and sent us Your Spirit. Amen. 

2. Reading

a) A key to the reading:

In this 26^th Sunday of Ordinary Time, the Liturgy places before us the parable of the poor Lazarus, sitting before the door of the rich man. This parable is a faithful mirror, in which is mirrored not only the situation of the society at the time of Jesus, but also our society of the XXI century. The parable is a strong and radical denunciation of this situation, because it clearly indicates that God’s way is contrary to that. In the parable there are three persons: the poor man, the rich man and Father Abraham. The poor man has a name, but does not speak. He hardly exists. His only friends are the little dogs which lick his wounds. The rich man does not have a name, but speaks always and insists. He wants to be right, but he does not succeed. Father Abraham is the father of both of them, and loves both, and he calls the rich man who is in hell, but he does not succeed in making the rich man change his opinion and experience conversion. During the reading try to be very attentive to the conversation of the rich man with Father Abraham, to the arguments of the rich man and to the arguments of Father Abraham.

b) A division of the text to help in the reading:

Luke 16:19-21: The situation of both in this life.

Luke 16:22: The situation of both in the other life.

Luke 16:23-26: The first conversation between the rich man and Abraham.

Luke 16:27-29: The second conversation between the rich man and Abraham.

Luke 16:30-31: The third conversation between the rich man and Abraham.

c) Text:

Jesus said to the Pharisees: "There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores. When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.' He said, 'Then I beg you, father, send him to my father's house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.' But Abraham replied, 'They have Moses and the prophets. Let them listen to them.' He said, 'Oh no, father Abraham, but if someone from the dead goes to them, they will repent.' Then Abraham said, 'If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.'"

3. A moment of prayerful silence

that the Word of God may penetrate and enlighten our life. 

4. Some questions

to help us in our personal reflection.

a) Which point of the text pleased you most and what struck you most? Why?

b) Compare the situation of the poor man and of the rich man before and after death. What is their situation before death? What changes in the situation of the poor man and of the rich man after death?

c) What separates the poor man from the rich man before death? What separates the rich man from the poor man after death?

d) In the conversation between the rich man and Father Abraham, what does the rich man ask and what is Abraham’s response?

e) In this parable, the situation changes only after death. Would it be that Jesus wants to tell us that during life the poor have to bear everything in order to be able then to merit Heaven? What do you think?

f) There are some people who, like the rich man of the parable, expect miracles in order to be able to believe in God. But God asks us to believe in Moses and in the prophets. And I, toward which side does my heart tend: toward the miracle or toward the Word of God?

g) How do I treat the poor? For me, do they have a name? 

5. For those who wish to deepen more into the theme

a) Context:

i) In the Gospel of Luke, from Chapter 9 (Lk 9:51), we are accompanying Jesus on His journey toward Jerusalem. Here in chapters 15 and 16, as to say, we reach the summit, the center of the journey, from where it is possible to see the road that has already been covered and that which still has to be covered. Or, that is, that on the summit of the hill, or in the center of the Gospel, we perceive with greater clarity the two principal themes which go through the Gospel of Luke, from beginning to end. In chapter 15, the parable of the father with his two sons reveals to us the tenderness and the mercy of God who accepts all. Now chapter 16 presents to us the parable of the poor Lazarus to reveal the attitude that we should have before the problem of poverty and of social injustice.

ii) Every time that Jesus has something important to communicate, He narrates or tells a parable; He creates a story which mirrors the reality of the people. Thus, during the reflection on visible reality, He leads those who listen to discover the invisible appeals of God, present in life. A parable is made to make people think and reflect. This is why it is important to be attentive even to small details. In the parable on which we are meditating, there are three persons: Lazarus, the poor man, the only one who does not speak; the rich man without a name, who speaks to ask for favors; Father Abraham, who, in the parable, represents the thought of God. The rich man without a name represents the dominating ideology of the government of the time. Lazarus represents the excruciating cry of the poor at the time of Jesus, of the time of Luke and of all times.

b) Commentary on the text:

Luke 16:19-21: The situation of the rich man and of the poor man.

Here we have the two extremes of society: on the one hand, the aggressive richness; on the other, the poor without any resources, without any rights, covered with ulcers and wounds, impure, with nobody to accept him, to receive him, except the little dogs which lick his wounds. What separates both of them is only a door: the closed door of the house of the rich man. On his part there is no acceptance, no pity for the problem of the poor man who is before his door. But in the parable, the poor man has a name, while the rich man does not. The name of the poor man is Lazarus, which means God helps. 

Through the poor God helps, the rich and the rich man could have his name written in the Book of Life. The rich man does not accept to be helped by the poor man, because he continues to keep the door closed. This beginning of the parable, which describes the situation, is a faithful mirror of what happens in the time of Jesus and of Luke. It is also the mirror of what happens today!

Luke 16:22: The change revealed by the truth which was hidden. 

“Now it happened that the poor man died and was carried away by the angels into Abraham’s embrace. The rich man also died and was buried”. In the parable, the poor man dies before the rich man. This is a warning for the rich. Up to the time when the poor man was before the door, alive, it is still possible for the rich man to be saved. But after the poor man dies,  the rich man also dies. Today, millions of poor people die, victims of the geopolitics of the rich countries. 

The poor man dies and is carried away by the angels into Abraham’s embrace. The embrace of Abraham is the source of life, from where is born the People of God. Lazarus, the poor man, belongs to the People of God, forms part of the People of Abraham , from which he is excluded because he was at the door of the rich man. The rich man, who thinks that he is a son of Abraham , also dies and is buried. But he does not go toward the embrace of Abraham, because he is not a son of Abraham!

The introduction of the parable ends here. Now begins the revelation of its meaning, through three conversations between the rich man and Father Abraham.

Luke 16:23-26: The first conversation between the rich man without a name and Father Abraham.

The parable is like a window which Jesus opens for us on the other side of life, the side of God. It is not a question of Heaven. It is a question of the true side of life discovered only by faith and that the rich man, without faith, does not perceive. The dominating ideology prevents him from discovering it. And it is only in the light of death that the ideology disintegrates in the mind of the rich man, and that the true value of life appears to him. On God’s part, without the ideology and the deceiving propaganda of the government, their luck will be changed: The rich man suffers, the poor man is happy. The rich man, in seeing Lazarus in Abraham’s embrace asks that Lazarus give some relief to his suffering. In the light of death, the rich man discovers that Lazarus is his only possible benefactor. But now it is too late! The rich man without a name is a Jew (or Christian), is “pious”, knows Abraham, and calls him Father. Abraham responds and calls him son. That means, in reality, this word of Abraham is addressed to the rich who are alive. In so far as being alive, they also have the possibility of becoming sons of Abraham, if they open the door to Lazarus, to the poor man, to the only one who in God’s name can help them. For the rich man, closed up in his suffering, salvation consisted of a drop of water which Lazarus could give him. In reality, for the rich man, salvation does not consist in Lazarus giving him a drop of water to refresh his tongue, but rather, that he himself, the rich man, open the closed door of his house and enters into contact with the poor man. It is only in this way that it will be possible to overcome the great abyss which separates him.

In Abraham’s response, the truth of the four curses appears before the rich man: (Lk 6: 24-26).

But alas for you who are rich: 

you are having your consolation now.

Alas for you who have plenty to eat now: 

you shall go hungry. 

Alas for you who are laughing now: 

you shall mourn and weep.

Alas for you when everyone speaks well of you! 

This was the way their ancestors treated the false prophets.

Luke 16:27-29: The second conversation between the rich man and Abraham

The rich man insists, “Father, I beg you then to send Lazarus to my father’s house, since I have five brothers!” The rich man does not want his brothers to suffer the same torment. “Send Lazarus!” Lazarus, the poor man, is the only true intermediary between God and the rich. But the rich man, during his life was not concerned for the poor Lazarus. He is concerned about himself and his brothers. He was never concerned about the poor! It is like the older son of the “Parable of the Father with two sons” (Lk 15:25-30). The older one wanted to have a feast with his friends, and not with his brother who had been lost. Abraham’s response is clear: “They have Moses and the prophets; let them listen to them!” They have the bible! The rich man had the bible. He knew it even by heart. But he never became aware that the bible had something to do with the poor who were at his door. The key to understanding the meaning of the bible and of salvation is poor Lazarus, sitting at the door of the rich man!

c) Extending the information:

Because of the unjust social context at the time of Jesus:

In the year 64 B.C. the Romans invaded Palestine and imposed upon the people a very heavy tax. The scholars estimate that more or less half of the family income was destined to pay the taxes, the taxes of the Roman government. Besides, Rome made a geopolitical reorganization in the region. Before the Roman invasion, the whole region, from Tyre to Sidon up to the frontier with Egypt, was governed by the Asmonei, the prolongation of the Maccabees. After the invasion, only three regions remained under the government of the Jews: Judea, Pereira and Galilee. In order to be able to maintain the control on dominated peoples with a minimum of sacrifice and at their own expense, the Romans were the Sadducees, the elders, some publicans and some of the priests. Thus, all this change brought about by the Roman invasion caused almost all the Jews who were living in the other territories of that region to migrate toward Judea and Galilee. The consequence of this: the population was doubled in Judea and in Galilee and the family income diminished by half. The result: on the one hand, progressive impoverishment, unemployment, begging, extreme poverty; on the other, exaggerated enrichment of the local population, supported by the Romans. The faithful picture of this situation is expressed in the parable of  poor Lazarus and of the rich man who had no pity.

Final Reflection around the parable

The rich man who has everything and who closes himself up in himself, loses God, loses the richness, loses life, loses himself, loses his name, loses everything. The poor man who has nothing, has God, gains life, has a name, gains everything. The poor man is Lazarus; he is “God helps”. God comes to us in the person of the poor man sitting at our door, to help us overcome the insurmountable abyss created by the rich who have no heart. Lazarus is also Jesus, the poor Messiah and servant, who was not accepted, but whose death radically changed all things. And in the light of the death of the poor man, everything changes.

The place of torment is the situation of the people without God. Even if the rich man thinks that he has a religion and faith, he does not know how to be with God because he does not open the door to the poor man, as Zacchaeus did (Lk 19:1-10). 

6. Prayer of a Psalm

Psalm 15 (14): Yahweh, who can find a home in Your tent?

Yahweh, who can find a home in Your tent, 

who can dwell on Your holy mountain?

Whoever lives blamelessly, 

who acts uprightly, 

who speaks the truth from the heart,

who keeps the tongue under control, 

who does not wrong a comrade, 

who casts no discredit on a neighbor,

who looks with scorn on the vile, 

but honors those who fear Yahweh, 

who stands by an oath at any cost,

who asks no interest on loans, 

who takes no bribe to harm the innocent. 

No one who so acts can ever be shaken. 

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.