The new "justice"

This was said to the ancients, but I tell you...

Mt 5:17-37

1. LECTIO

a) Opening prayer

"Speak, Lord, Your servant is listening." Speak to us now, Lord! We want to make room for your Word, to allow the words of the Gospel to permeate our lives so that You become the light the strength of our way. Enliven and transform our attitudes. We all want to mature in the way of listening to Your words so that our hearts may be transformed.

In us, there is a desire to read and to understand. We are depending on Your bounty and generosity to be guided in our comprehension of Your Word.

Let Your word to our hearts not find any obstacles or resistance, so that Your word of life does not flow in vain or in the dried desert of our lives. Enter into our empty hearts with the power of Your Word. Come among our thoughts and feelings. Come to live with us in the light of Your truth.

b) Gospel according to Matthew (Mt 5:17-37)

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.

I tell you, unless your righteousness surpasses

that of the scribes and Pharisees,

you will not enter 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 brother

will be liable to judgment;

and whoever says to 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.

“You have heard that it was said,

You shall not commit adultery.

But I say to you,

everyone who looks at a woman with lust

has already committed adultery with her in his heart.

If your right eye causes you to sin,

tear it out and throw it away.

It is better for you to lose one of your members

than to have your whole body thrown into Gehenna.

And if your right hand causes you to sin,

cut it off and throw it away.

It is better for you to lose one of your members

than to have your whole body go into Gehenna.

It was also said,

“Whoever divorces his wife must give her a bill of divorce.”

But I say to you,

“whoever divorces his wife -‑ unless the marriage is unlawful -‑

causes her to commit adultery,

and whoever marries a divorced woman commits adultery.”

“Again you have heard that it was said to your ancestors,

Do not take a false oath,

but make good to the Lord all that you vow.

But I say to you, do not swear at all;

not by heaven, for it is God’s throne;

nor by the earth, for it is His footstool;

nor by Jerusalem, for it is the city of the great King.

Do not swear by your head,

for you cannot make a single hair white or black.

Let your ‘Yes’ mean ‘Yes,' and your ‘No’ mean ‘No.’

Anything more is from the evil one.”

c) Moment of silence

The silence creates an internal atmosphere of intimacy and at the same time increases the spiritual aspect of the Word.

2. MEDITATIO

a) Key to the reading

Mt 5-7: The context in the “Sermon on the Mount”

Jesus addressed the crowds who were in hurry to listen to His teaching. They are amazed with His authority. He speaks to them with strong demand and points out that we are children of God and brothers and sister to each other, in the attempt to give the full meaning of the precept of the Jewish law.

The evangelist, in locating the first discourse of Jesus on the mountain, wished to draw the attention to the readers the image of Moses giving the Law on Mount Sinai (Exodus 24:9). This teaching takes place as Jesus is seated, a position that recalls the attitude of the Jewish rabbi interpreting Scripture to his disciples. It is difficult to capture the richness of the themes that run through long speech, as some scholars prefer to call it “the evangelical words of Jesus"(cf. 7:28).

Our liturgical text is preceded by a prologue in which the Beatitudes are presented as the fulfillment of the Law (Mt 5:3 to 16). The message of Jesus in this teaching focuses on happiness in the biblical sense, which places man in right relationship with God and, therefore, with total life: happiness tied to the reality of the kingdom of heaven. In a second part Jesus develops the theme of "justice" of the kingdom of heaven (5:17 to 7:12).

Mt 5.17: Jesus fulfilled the Law and the Prophets.

In these first statements Jesus presents Himself as the one who come to "fulfill the law": "Do not think I have come to abolish the Law or the Prophets: I came not to abolish but to fulfill them " (v.17). Jesus declares that He is the fulfillment of the law.

The consequences of such words are thus understood by the reader: only through Him what we can enter the kingdom of heaven, even the smallest of the commandments makes sense through Him. It's like saying that Jesus is the measure to enter the kingdom of heaven: in Him, anyone, great or small, depends on the choice of letting ourselves be led by one who fulfills the Law and the Prophets. Henceforth the law, the teaching of the prophets, the justice the salvation must bond with Him.

The reader knows that in the Old Testament these truths were seen like separate and distinguished among them: the Law contained the will of God; justice expressed the human engagement in order to observe the contents of God’s will in the Law; the Prophets, exegetes of the Law, were the witnesses of the implementation of the fidelity of God in the history. In the person of Jesus these three truths are unified: they find their meaning and value. Jesus declares openly that He has come to fulfill the Law and the Prophets. What do these affirmations of Jesus mean? What is the meaning of “the Law and the Prophets”? We cannot be thinking of Jesus carrying out prophecies (from a point of view of the content, or in the literal sense) of the Law and the Prophets, but rather the instructions of the Law and the Prophets. But in particular way what does “to abolish”, “to fulfill” the instructions of the Law and the Prophets mean? The answer is placed at two levels.

The first one regards the instruction of Jesus, than it does not change the contents of the Law and the Prophets and whose function was didactic-instructive; indeed, Mathew considers the Prophets like the witnesses of the commandment of  love (Hos 6:6 // Mt 9:13; 12:7). That Jesus accomplishes the instructions of the Law and the Prophets can mean that “manifest them in their meaning”, “brings to complete expression” (U. Luz); it is from excluding the meaning of “to invalidate”, “to abolish”, “not to observe”, “to break (to smash)”.

The second level refers to the actions of Jesus: does the Law itself change or not? In this case to fulfill the Law could mean that Jesus, with His behavior, adds something that lacks or brings to fulfillment. It perfects the instructions of the Law. In more concrete terms: Jesus in His life, with its obedience to the Father, “accomplished” the requirements demanded from the Law and the Prophets; after all, He observes the Law completely. More meaningfully: through His death and resurrection Jesus has fulfilled the Law. To us it seems that the emphasis is placed on the behavior of Jesus: with obedience and practice He has fulfilled the Law and the Prophets.

Mt 5:19: Jesus who teaches the will of the Father and the fulfillment of the Law.

To the reader the use of the verbs “to act and to teach” doesn’t escape:  the precepts of the Law for “who will observe them and will teach them”. Such aspects pick in full load the total image of Jesus in the thought of Mathew: Jesus who teaches the will of God and the achievement of the Law is the obedient son of the Father (3:13-4:11). Here the behavior model that appears to us from this Gospel page. Sure, the emphasis is on the implementation of the Law through obedience, but that does not exclude a fulfillment by means of His instruction. We do not forget that to Mathew the conformity of practice with the instruction of Jesus is important: He is master in obedience and the practice. However the praxis as it infers from the warning to watch itself from the pseudo prophets in 7:20 is priority: “From their fruits you will recognize them”. It is interesting to note that Mathew uses this verb to complete, to fulfill, only for Jesus: only He completes the Law, only His person introduces the characteristics of the fullness. Here is its authoritative invitation, that becomes a “shipment”, a task to complete the Law in fullness: “I say to you…” (vv. 18, 20).

Mt 5:20 Jesus fulfills justice.

Such implementation is distinguished from the ways to comprise it and to live it in  Judaism; in Jesus a new specificity of justice is introduced: “I say to you in fact: if your justice will not exceed that of the scribes and the Pharisees, you will not enter in the kingdom of heaven” (v. 20). The scribes are the theologians and the official interpreters of Writing (5:21-48), the Pharisees, instead, are the actively engaged laity of that time, excessively taken from the practice of mercy (6:1-18). Justice practiced from these two groups is not sufficient, cannot serve as a model: it prevents one from entering into the kingdom of heaven. The addressees of this warning, in the end, are the disciples; it is addressed to us. Sure the will of God it is drowned to the Law, but he is Jesus who incarnates a new way to put the justice in practice. Jesus asks one “greater justice”, than, what does it refer to? That one of the Scribes and the Pharisees has been aligned to the justice of the men, that one preached from Jesus, instead, demands one justice more substantial, significantly greater than that one practiced in Judaism. In what consists this “more” our text doesn’t define immediately; it is necessary to read the continuation of the instruction of Jesus.

Mt 5:20 The radicalism of the justice preached from Jesus.

It is not about emphasizing some commandments of the Law; it is rather primary that the commandment of love is at the center of these single commandments. The “most quantitative one” guides us to strengthen the qualitative aspect before God: the commandment of love. The believing community is called to subordinate to the commandment of love, seen as central, the various commandments of Law. There is no tension between the single garnishments and the commandment of love. The instructions of Jesus become binding, in line with the instructions from the Old Testament. For Jesus there is no opposition between the single prescription of the Law and the commandment of love: they are to be considered in a harmonious relationship because in their entirety the will of God is offered to us (U. Luz).

Mt 5:23-25: How to relate between siblings?

Among the radical requirements in inviting us to follow him, Jesus faces the argument of the relations fraternity. It isn’t enough to define all the engagement to the external action of not to kill: “You have heard that it was said from the old ones: You will not kill…” (v. 21); it is essential to break off such narrow norm therefore, but also radical: not to kill! The fifth commandment recommended the respect of life (Ex 20:13; Deut 5:17). A deepening or a completely new horizon in the spirit of the Decalogue comes forward now. If it is not permitted to kill a person physically it wants to say that it is allowed to make it in other ways: hatred, offense, gossip, depreciation, anger, insult. In the completely new perspective of the Sermon on the Mount, every lack of love towards the next one involves the same guilt as homicide. In fact temper, anger, insult are tempered by an undivided heart of love. For Jesus one does not break the single Law only by killing, but also with all those actions that try to destroy or make the other useless.

Jesus doesn’t deal with the issue of who is right or who is wrong but who “offends the brother or slanders him in public does not have more space in front of God, because homicide” (Bonhoeffer, Sequela 120). From here the severity that denies value to the offer, the cult, the prayer and the Eucharistic celebration. Who has separated himself from the brother also has separated himself from relationship with God. He needs, then, to reconcile first with the brother that has something against him: Against you, not you against him. Innovation in this word, even if not easy is one to share. To my brother that has “something against me” I answer coming upon him: “first, go to reconcile yourself”, without increasing the distance. It is not alone a question of asking forgiveness: it is urgent to reconstruct the fraternal relations because the good of the brother is my good. Jesus says: “Go first”… In the first place, before praying, before donating, before that the other makes the first step, is the movement of my heart, of my body towards the other. Such going towards the other has the purpose of the resetting of the wound; a movement that stretches to reconciliation.

b) Some questions

To put the meditation and practice

1.      In your life, are you always open to Jesus' request for a greater justice? Are you aware that they are not yet in full justice?

2.      In the practice of justice, do you match it with the act of God? Do you know that justice lives in the human relations given to us? A confirmation you may find in the word of the Apostle Paul: "My righteousness is not having as one arising from the law, but that which comes from faith in Christ, the righteousness which comes from God based on faith"(Phil 3:9).

3.      Is the expression of Jesus “but I say to you”  for us an imperative or a theoretical commandment? Are we aware that the more and more great justice is nothing else than the continuous availability to be confronted with the existence of Christ, the only  just (fair) One?

4.      Our justice is supposed to imitate something of the justice of God, of His gratuity, His creativity? God renders us just, free from the paralysis of sin; once rendered free, we mutually transmit this liberation, practicing a justice that does not judge, but always leaves open. Indeed it creates for the other a possible return to an authentic life.

3. ORATIO

a) Psalm 119 (1-5, 17-18, 33-34)

The Psalm invites to us to obey the law of God with personal effort. Such possibility is not only an external obligation but a gift granted to the one that puts his confidence in God. The practice of the new justice in order to enter the Kingdom of heaven cannot only come from an individual commitment, but from a familiar and constant dialogue with the Word of God.

Happy are those whose way is blameless, who walk by the teaching of the LORD.

Happy are those who observe God's decrees, who seek the LORD with all their heart.

They do no wrong; they walk in God's ways.

You have given them the command to keep your precepts with care.

May my ways be firm in the observance of Your laws!

Be kind to your servant that I may live, that I may keep Your word.

Open my eyes to see clearly the wonders of Your teachings.

LORD, teach me the way of Your laws; I shall observe them with care.

Give me insight to observe Your teaching, to keep it with all my heart.

b) Final prayer

The Word that we have listened to and meditated on has seemed quite strong to us,  my Lord, and has put our attitude in crisis: “Go reconcile yourself!”. In the first place, before being in front of the altar, before introducing our things and donating them to You with love, before that, we must reconcile with our brother. Help our heart to complete that movement that resolves conflict, heals the wound, therefore restores  lost harmony.

4. CONTEMPATIO

Saint John Chrysostom invites us with firmness: “When you refuse to pardon your enemy, you damage yourself, not him. What you are preparing is a punishment for you in the day of judgment” (Speeches 2,6). Let yourself be transformed by God’s love, in order to change your life, to be converted, to find the way of life again.

Ordinary Time

1) Opening prayer

Lord,

guide the course of world events

and give Your Church the joy and peace

of serving You in freedom.

You live and reign with the Father and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Mark 10:17-27

As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life?" Jesus answered him, "Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother." He replied and said to him, "Teacher, all of these I have observed from my youth." Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me." At that statement, his face fell, and he went away sad, for he had many possessions. Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the Kingdom of God!" The disciples were amazed at his words. So Jesus again said to them in reply, "Children, how hard it is to enter the Kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the Kingdom of God." They were exceedingly astonished and said among themselves, "Then who can be saved?" Jesus looked at them and said, "For men it is impossible, but not for God. All things are possible for God."

3) Reflection

• The Gospel today narrates two events: (a) it tells the story of a rich man who asks how to obtain eternal life (Mk 10:17-22), and (b) Jesus warns on the danger of riches (Mk 10:23-27). The rich man does not accept the proposal of Jesus because he was very rich. A rich person believes he is protected by the security which is given to him by his riches. He has difficulty openning his hand and detaching himself from this security. He seizes the advantage of his goods, lives being concerned about defending his own interests. A poor person is not accustomed with this concern. But there may also be some poor people who have the mentality of the rich. Then, the desire for riches creates in them dependence and also makes them become slaves of consumerism. They have no time to dedicate themselves to the service of neighbor. Keeping these problems in mind, problems of persons and of countries, let us read and meditate on the text of the rich man.

• Mark 10:17-19: The observance of the commandments and eternal life. A person came up to Jesus and asked: “Good Master, what must I do to inherit eternal life?” The Gospel of Matthew tells us that it was the case of a young man (Mt 19:20-22). Jesus responds abruptly: “Why do you call Me good? No one is good but God alone!” Jesus takes away the attention from Himself to direct it toward God, because what is important is to do God’s will, to reveal the Father’s plan. Then Jesus affirms: “You know the commandments: You shall not kill. You shall not commit adultery. You shall not steal. You shall not give false witness. You shall not defraud. Honor your father and mother”. It is important to always observe the response of Jesus. The young man had asked something concerning eternal life. He wanted to live together with God. But Jesus does not mention the first three commandments which define our relationship with God! He mentioned only those which indicate respect for the life lived together with others. According to Jesus, we can only be well with God if we know how to be well with our neighbor. It serves nothing to deceive ourselves. The door to reach God is our neighbor.

• Mark 10:20: What good is it to observe the commandments? The young man answered that he observed the commandments since his earliest days. What is strange is what follows. He wanted to know which was the way to eternal life. Now, the way of life was, and continues to be, to do God’s will expressed in the commandments. It means that he observed the commandments without knowing for what purpose. Otherwise, he would not have asked any questions. This is what can happen today to many Catholics: they do not know what it means to be Catholic. “I was born in a Catholic country; this is why I am Catholic!” It is mindless!

• Mark 10:21-22: To share the goods with the poor and to follow Jesus. Hearing the response of the young man, “Jesus looked at him and was full of love for him and said: You need to do one more thing: go and sell what you own and give the money to the poor and you will have a treasure in heaven, then come, follow Me!” The observance of the commandments is only the first step of a stairway that goes higher. Jesus asks more! The observance of the commandments prepares the person for the total gift of self on behalf of neighbor. Jesus asks for much, but he asks it with much love. The rich young man does not accept the proposal of Jesus and goes away not just because he was a man of great wealth, but because he valued that wealth above all others.

• Mark 10:23-27: The camel and the eye of the needle. After the young man left, Jesus commented on His decision: “How hard it is for those who have riches to enter the kingdom of God!” The disciples were astounded. Jesus repeats the same phrase and adds: “It is easier that a camel passes through the eye of a needle than for someone rich to enter the kingdom of God!”

The expression “enter the kingdom” not only indicates in the first place entrance into heaven after death, but also and above all, the entrance into the community around Jesus. The community is and should be a model of the Kingdom. The reference to the impossibility for a camel to pass through the eye of a needle comes from a popular proverb of the time used by the people to say that a thing was, humanly speaking, impossible and unfeasible. The disciples were astounded by hearing this and they ask themselves: “Then who can be saved?” This is a sign that they had not understood the response of Jesus to the young rich man: “Go, sell all you all you own and give the money to the poor and then come follow me”. The young man had observed the commandments since his earliest days, but without understanding the reason for this observance. Something similar was happening to the disciples. They had already abandoned all their goods as Jesus had asked the young rich man, but without understanding the reason, the why of this abandonment. If they had understood, they would not have been astounded at the demands of Jesus. When riches, or the desire for riches, occupies the heart and the gaze, the person cannot perceive the sense of the Gospel. Only God can help! Jesus looks at the disciples and says: “Impossible for man but not for God. For God everything is possible.”

4) Personal questions

• Can someone who lives constantly concerned about her wealth, or who lives always wanting to buy all the things the television advertises, free herself from everything to follow Jesus and live in peace in a Christian community? Is it possible? How do you do it and what are the steps?

• Do you know somebody who has succeeded in abandoning everything for the sake of the Kingdom? What does it mean for us today: “Go, sell all you own, and give the money to the poor”? How can we understand and practice this?

• Does this instruct communities as well, or just individuals? How would a community “abandon everything” and still carry on its mission?

5) Concluding Prayer

I give thanks to Yahweh with all my heart,

in the meeting-place of honest people, in the assembly.

Great are the deeds of Yahweh,

to be pondered by all who delight in them. (Ps 111:1-2)

Ordinary Time

1) Opening prayer

Father,

keep before us the wisdom and love

You have revealed in Your Son.

Help us to be like Him

in word and deed,

for He lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Mark 10:13-16

People were bringing children to Jesus that he might touch them, but the disciples rebuked them. When Jesus saw this he became indignant and said to them, "Let the children come to me; do not prevent them, for the Kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the Kingdom of God like a child will not enter it." Then he embraced the children and blessed them, placing his hands on them.

3) Reflection

• The Gospel of two days ago indicated the advice of Jesus concerning the relationship of the adults with little ones and with the excluded (Mk 9:41-50). Yesterday’s Gospel indicated the advice on the relationship between man and woman, husband and wife (Mk 10:1-12). Today’s Gospel indicates the advice on the relationship between parents and sons. Jesus asked for the greatest acceptance for the little ones and the excluded. In the relationship man-woman, He asked for the greatest equality. Now, with the sons and their mother, He asks for the greatest tenderness.

• Mark 10:13-16: Receive the Kingdom like a child. People brought little children to Him, for Him to touch them. The disciples wanted to prevent this. Why? The text does not say it. Perhaps because according to the ritual norms of the time, the small children with their mothers lived almost constantly the legal impurity. To touch them meant to become impure! If they touched Jesus, He would become impure! But Jesus does not feel uncomfortable with this ritual norm of legal purity. He corrects the disciples and welcomes the mothers with the children. He touches them, embraces them saying: “Let the little children come to me, do not stop them: for it is to such as these that the Kingdom of God belongs”. And He comments: “In truth I tell you, anyone who does not accept the Kingdom of God like a little child will never enter it”. And then Jesus embraces the children and blesses them, and laid His hands on them. What does this phrase mean? (a) The children receive everything from their parents. They cannot merit what they receive, but live from gratuitous love. (b) The parents receive the children as a gift from God and take care of them with the greatest possible love. The concern of the parents is not to dominate the children, but to love them, educate them in a way in which they can grow and be fulfilled! This is the relationship we have with our Father in Heaven! We must be just like these children.

• A sign of the Kingdom: To welcome the little ones and the excluded. There are many signs of the acting presence of the Kingdom in the life and the activity of Jesus. One of these is the way of welcoming, of accepting the little ones and the children:

a) To welcome them and not scandalize them. One of the hardest words of Jesus was against those who cause scandal to the little ones, that is, who are the reason so that the little ones no longer believe in God. For them it is better to have a millstone hung round their neck and be thrown into the sea (Mk 9:42; Lk 17:2; Mt 18:6).

b) To identify oneself with the little ones. Jesus embraces the little ones and identifies Himself with them. Anyone who receives a child, “receives Me” (Mk 9:37). “And as long as you did this to one of the least of these brothers of mine, you did it to Me”. (Mt 25:40).

c) To become like children. Jesus asks the disciples to become like children and to accept the Kingdom as they do. Otherwise it is not possible to enter into the Kingdom (Mk 10:15; Mt 18:3; Lk 9:46-48). He makes the children teachers of adults! And that is not normal. Generally, we do the contrary.

d) To defend the right that children have to shout and yell. When Jesus, entering into the Temple, turned over the tables of the money changers, the children were those who shouted the most: “Hosanna to the Son of David!” (Mt 21:15). Criticized by the high priests and by the Scribes, Jesus defends them and in defending them He recalls the Scriptures (Mt 21:16).

e) To be pleasing for the Kingdom present in little children. Jesus’ joy is great, when He perceives that the children, the little ones, understand the things of the Kingdom which He announced to the people“. “I bless you, Father!” (Mt 11:25-26). Jesus recognizes that the little ones understand the things of the Kingdom better than the doctors!

f) To welcome, accept and take care. Many are the little children and the young whom Jesus accepts, takes care of and raises from the death: the daughter of Jairus who was 12 years old (Mk 5:41-42), the daughter of the Canaanite woman (Mk 7:29-30), the son of the widow of Nain (Lk 7:14-15), the epileptic boy (Mk 9:25-26), the son of the Centurion (Lk 7:9-10), the son of the public officer (Jn 4:50), the boy with the five loaves of bread and two fish (Jn 6:9).

4) Personal questions

• In our society and in our community, who are the little ones and the excluded? How do we welcome and accept them?

• What have I learned in my life from children concerning the Kingdom of God?

• There are so many ways modern adults are not like children. What can I do to become more child-like for the Father and in relation to my peers; imitative, obedient, humble, grateful, innocent? Do I even want to?

• I place myself as innocent, obedient, humble, and grateful into my world of friends, my business, recreation and my responsibilities. What happens? How am I perceived by the world around me? If I continue to be this way, how would this make a better world?

5) Concluding Prayer

Yahweh, I am calling, hurry to Me,

listen to my voice when I call to You.

May my prayer be like incense in Your presence,

my uplifted hands like the evening sacrifice. (Ps 141:1-2)

The one who wants to do the Will of the Father
should listen to the words of Jesus and put them into practice.
Matthew 7,21-27

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,
on God, for ever and ever. Amen.

1. LECTIO

Reading:

Jesus said to his disciples: 'It is not anyone who says to me, "Lord, Lord," who will enter the kingdom of Heaven, but the person who does the will of my Father in heaven. When the day comes many will say to me, "Lord, Lord, did we not prophesy in your name, drive out demons in your name, work many miracles in your name?" Then I shall tell them to their faces: I have never known you; away from me, all evil doers! 'Therefore, everyone who listens to these words of mine and acts on them will be like a sensible man who built his house on rock. Rain came down, floods rose, gales blew and hurled themselves against that house, and it did not fall: it was founded on rock. But everyone who listens to these words of mine and does not act on them will be like a stupid man who built his house on sand. Rain came down, floods rose, gales blew and struck that house, and it fell; and what a fall it had!'

2. MEDITATIO

a) Key for the reading:

The text proposed to us in today’s Liturgy, closes the evangelical discourse of Jesus, which was opened with the Beatitudes (Mt 5, 1-12). Jesus “seeing the crowds, went onto the mountain and, when he was seated… he taught them” (Mt 5, 1-2). After having announced and inaugurated the new time of conversion in view of the Kingdom of Heaven which is close at hand (Mt 4, 17), Jesus presents a complete program of a new style of life founded on his Person: He is the “Good News of the Kingdom” (Mt 4, 23) on which are founded the new times. In this particular text of the seventh chapter, Jesus affirms that one enters the Kingdom of Heaven consciously choosing the values of that Kingdom with decision and responsibility. This is a decision which is translated in works which can be known: the works of the “children of God” (Mt 5, 9). Here Jesus refers, not so much to external works or extraordinary manifestations, but he refers particularly, to the foundation of every life of discipleship: to “do the will of my Father who is in Heaven” (Mt 7, 21). There are, in fact, so many who prophesize in the name of Jesus, drive out the demons and work prodigies in the commitment of evangelization (Mt 7, 22). But Jesus does not recognize them since they are “workers of iniquity” (Mt 7, 23). The indignant words addressed to these are hard and terrible in so far as Jesus openly declares: “I have never known you, away from me all evil doers” (Mt 7, 23). These are phrases which remind us the of words of the Good Shepherd, in the Gospel of John: “I am the Good Shepherd, and I know my sheep, and my sheep know me” (Jn 10,14). Here we see clearly how Jesus does not allow himself to be made fun of, he the Just Judge knows who belong to him and who do not! In John’s Gospel, we find the same theme, for example in reference to Judas Iscariot and of the choice of the Twelve: Jesus answered: “Did I not choose the Twelve of you? Yet, one of you is a devil!” He meant Judas, son of Simon Iscariot: since this was the man, one of the Twelve, who was to betray him. (Jn 6, 70); “I am not speaking about all of you; I know the ones I have chosen; but what Scripture says must be fulfilled: “He who shares my table takes advantage of me.” (Jn 13,18); “No, you did not choose me, I have chosen you and I commissioned you to go out and to bear fruit, fruit that will last; so that the Father will give you anything you ask him in my name” (Jn 15, 16). This is a theme which is also common in the Old Testament. For example we find it in Hosea in relationship to the People of God who in spite of having “rejected the good”, cries out: “My God, we Israel know you!” (Ho 8,2-3). The parable of the ten virgins (Mt 12, 11-12; Lc 13, 25), of the two houses (Lk 6, 46) speak to us about this. But also other passages of the Acts and of the Letters of Paul make us notice this reality (Acts 8, 9-13; 2 Tm 3, 8-9; 1 Co 4, 20; Ph 3, 7-9) which already existed in the primitive Church: that is the presence of those who carry out their ministry in the name of Jesus, but, in fact, they are workers of iniquity, disobedient to the will of God (Hb 4, 6) and, therefore, they are foreign to the Kingdom of Heaven. From here follows Paul’s exhortation to the disciples to live: “Work willingly for the sake of the Lord and not for the sake of human beings. And wholeheartedly do the will of God” (Eph 6, 6).

Jesus recognizes as his own only those who do the will of the Father (Mt 12, 50; 21, 29-31; Mk 3, 35), because he is also recognized by them (Jn 7, 17). He warns his disciples about false prophets “who come to you disguised as sheep but underneath are ravenous wolves” (Mt 7, 15) In this text (Mt 7,22) the term “prophesized” refers to the ministry of teaching with authority, done in the name of Jesus, within the Christian community. Paul also refers to this in 1 Co 12,28 and Eph 4,11. This is one of the gifts together with exorcism and the manifestation of other wonders, which contribute to the edification of the Church facilitating the proclamation of the Good News. This is why this is a gift like all the other gifts which bears within itself great responsibility. The “workers of iniquity”, even if gifted with these gifts, cause harm to and ruin the Church (the house of God) by their hypocrisy. Perhaps this is also the sense of the parable of Jesus about the two houses being built, one on sand and the other one on rock. This is why, it is not so important to work so much but rather to build on the Word of God, putting it into practise with docility and charity, because without charity which unites us to God and to his will we are nothing and nothing which is useful (1Cor 13,1-13). “The prophecies will disappear; the gift of tongues will cease and the science will vanish” (1 Co 13,8). Only “charity will remain, will have no end” (1 Cor 13,8).

b) A few questions:

i) Read attentively the Gospel text and the key to the reading. Find in the Bible all the quotations of parallel texts. You can also find others which will help you to understand and deepen Matthew’s text.
ii) Underline that which struck you in the texts and the key for the reading.
iii) Which do you think is the principal message of Jesus in this discourse?
iv)The Gospel tells us that “when Jesus had finished these discourses, the crowds were amazed with his teaching” (Mt 7, 28). Is this also your reaction? Why?
v) The crowds noticed that Jesus “taught them as one who has authority and not like their Scribes” (Mt 7, 29). Which do you think was the intuition that the crowd had? Does this have something to do with the coherence of the life style of Jesus with his message?
vi) How can I contribute to the edification of the church?

3. ORATIO

In silence accept the words of Jesus in your heart. By practicing these words, you will end by being transformed into him.

Conclude your prayer by reciting Psalm 31 (1-3, 22, 24)

In you, Yahweh, I have taken refuge,
let me never be put to shame,
in your saving justice deliver me, rescue me,
turn your ear to me, make haste.

Be for me a rock-fastness,
a fortified citadel to save me.
You are my rock, my rampart;
true to your name, lead me and guide me!

In a state of terror I cried,
'I have been cut off from your sight!'
Yet you heard my plea for help when I cried out to you.
Be brave, take heart,
all who put your hope in Yahweh.

4. CONTEMPLATIO

“Since, as we see it, a person is justified by faith and not by doing what the Law tells him to do.” (Rm 3,28).

Living in Carmel is indeed a journey of transformation. It is a journey of experiences of every individual. Transformation happens both on an individual level and on a community level. Transformation is a social process of a certain value, to enable value to promote growth and human development. It is an experience that leads the individual to openness. According to Fr. Kees Waaijmann, O.Carm., the significant process of transformation is in the divine ­human relational process. In other words, it is a journey of people with God and with others.

To be transformed in the divine-human relation is to be open to compassion and commitment: that one should grow a heart for the community and the willingness to be part of it. This is an experience of building a community. It is an experience of contradictions: joy and pain, success and failure, hope and despair, among others. It demands of time, energy, and sacrifice. It requires love, acceptance, forgiveness, commitment, and intimacy. Reality bites! A community confronted with pains, struggles, vulnerability, etc. of every individuals. It faces the realities of what is to be in the community. Realities make us understand the meaning of life. However, this situation at the same time is an opportunity to foster committed faith, motivation of every person vis-a-vis the existing culture of humanity. Part of the very essence of our life is to be together in a concrete community, with all the real human faults that are there and the tensions that then will bring us. Pakikipagkapwa springs a shared consciousness of responsibility that they have towards the community. In this relational process, the human being understands his role as God's shadow, representative and image of God.

Since, transformation is a divine-human relational process, it can never be an individualistic quest, for individuals may not be able to maintain their enthusiasm without the support of the community that shares with them that enthusiasm and joy that come with a true encounter. Indeed we are called to walk in discipleship, not alone but in a group. Our differences should be viewed as challenges for us to work together. Our similarities can be a catalyst in opting to work hand in hand. In addition, the living remembrance of our own struggle may help us in overcoming difficulties along the way. It brings hope in one's journey as we seek the face of the living God in the midst of the people. It gives us courage and strength to go forward on our journey. As the saying goes, "faith that is not shared dies". It is an experience of community sharing, taking part in the responsibility, an experience of prayer, thanksgiving and joy. It promotes a life-enhancing element among the members or to every individual living in a community. It is an experience that leads to transformation. It is a constant process of maturity and creativity.

My journey is not an isolated with your own journey, though we have differences in ways or different forms of roads we are walking with but one thing I am sure in this journey, we are bringing the same charism and we are all in the process of transformation as we journey together.

On Saturday, 18th December, at “Il Carmelo” Centre in Sassone (Rome) a meeting of professors and students inscribed in the license and degree courses at the Pontifical Universities and Faculties of Rome and Naples took place. The Prior General, Fr. Fernando Millán Romeral, O.Carm., who led the meeting together with Fr. Giovanni Grosso, O. Carm., President of the Institutum Carmelitanum, and other members of the General Council, around 20 professors and students residing at CISA and in Italy participated. The objective was to encourage an exchange of experiences and ideas. Studies, teaching, and research are often perceived as “useless” work, a heavy weight to carry in solitude. But in reality, if they are lived in a spirit of service, of self-giving, and of sharing personal talents, in another way, they are necessary and specific, serving the people of God, encouraging spiritual, moral, and cultural growth with a view to giving an ever stronger and more authentic witness. Besides sharing the projects being worked on, in the afternoon, the participants listened to a profound conference on the value of theological studies given by Archbishop Luís Ladária Ferrer, Secretary to the Congregation for the Doctrine of the Faith. His words, delivered with the lively enthusiasm by one who is called to explore the mystery in order to reveal its beauty and vital power, generated lively debate with interesting questions, to which he responded graciously.
The discussion and exchange were useful to all, so much so that it is proposed to give the initiative a broader dimension. Members of other geographical areas could be involved in periodic meetings: a concrete sign of the importance with which the Order considers formation and the work of research and teaching.