Gospel

The people stayed there before the cross watching Jesus. As for the leaders, they jeered at him. ‘He saved others,’ they said ‘let him save himself if he is the Christ of God, the Chosen One.’ The soldiers mocked him too, and when they approached to offer vinegar they said, ‘If you are the king of the Jews, save yourself.’ Above him there was an inscription: ‘This is the King of the Jews.’

One of the criminals hanging there abused him. ‘Are you not the Christ?’ he said. ‘Save yourself and us as well.’ But the other spoke up and rebuked him. ‘Have you no fear of God at all?’ he said. ‘You got the same sentence as he did, but in our case we deserved it: we are paying for what we did. But this man has done nothing wrong. Jesus,’ he said ‘remember me when you come into your kingdom.’ ‘Indeed, I promise you,’ he replied ‘today you will be with me in paradise.’

(Luke 23:35–43) 

Did you know? 

Points of interest and Catholic lore 

• Crucifixes often have the letters ‘INRI’ inscribed on them. These are the Latin initials for Iesus Nazarenus, Rex Iudaeorum, which translates to ‘Jesus of Nazareth, King of the Jews’. These are the words that Pilate had written on the cross above Jesus.
• All four gospels state that Jesus was crucified between two thieves; however, only the Gospel of Luke includes the story of one thief recognising and believing in Jesus. This account aligns with Luke’s overall theme of God’s grace being granted to the lowly and the outcast.
• Today is the final Sunday of the liturgical year for the Church. Next week is the first Sunday of Advent and the beginning of a new church year, during which the Gospel of Matthew will be read.

Exploring the Word 

It is fitting that this final text in the liturgy from the Gospel of Luke emphasises some dominant themes and proclaims the kingship of Jesus. Throughout this liturgical year, we have noted the radical reversal that forms the heart of the Gospel. Christ is not proclaimed a king in a scene of glorious enthronement, but instead as a broken man nailed to a cross. Jesus’ kingship is revealed, paradoxically, in the moment of his deepest humiliation. Throughout the Gospel, Jesus seeks out and saves the lost—and in the current text, it is a common criminal, rightly condemned, who proclaims the kingdom that Jesus is to inhabit. True to form, the compassionate Jesus of the Gospel of Luke assures the thief of his salvation, and he prays for God to forgive those who had brought him to this point (Luke 23:34).

• How have you experienced the forgiveness offered by Jesus?
• Reflect on the words of the Our Father: ‘Thy Kingdom come on earth as it is in heaven.’ What are the implications of this prayer for believers? How can we help build the kingdom of God on earth?

Making connections 

Opportunities for group discussion and personal prayer 

• What do you think and feel when you contemplate the image of Christ being crucified?
• Have you ever been punished when you have done nothing wrong? How did it make you feel?
• The general public seems to be fascinated by royalty and royal families, who certainly achieve plenty of coverage in the media. Share your feelings about royalty and royal personages. How does their royal image compare with that of Christ the King?
• Place a crucifix in a place of honour in your home. Spend some time each day praying before the crucified Christ.
• The plea of the penitent thief makes a fine prayer this week:
  Jesus, remember me when you come into your kingdom.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The feast of Christ the King is relatively new in the church calendar. Pope Pius XI established this feast in 1925 after the world had experienced the horrors of the First World War, which had exposed the brutality and destruction unleashed by so-called civilised Christian nations. The royal house of Russia had been murdered, and kingdoms toppled in the aftermath of war. The Church’s role in social and cultural life was diminishing, and a greater separation of Church and state emerged. The feast of Christ the King aimed to directly confront growing secularism and confirm that ultimate authority resides not with nations or military power, but with Christ as the universal king. This feast occurs on the final Sunday of the Church’s liturgical year—and it proclaims that Christ presides over the whole of history, and that all of time and all the ages belong to him (CCC, §450).

• Discuss this concept of Christ the King in light of our era of declining royalties. How helpful is the concept to members of the group?
• You could use visual images of Christ the King as a stimulus, such as Eastern icons.
• You could compare other images of Jesus to further the discussion, such as Christ the Good Shepherd.

Symbols and images 

The image of a king depicts someone wielding ultimate authority, to whom loyalty and obedience is owed. It is with this understanding that we celebrate Christ as king. During his life, Jesus preached about the kingdom of God while avoiding any attempts from others to make him a king in an earthly sense. He was not interested in power or glory, nor in military might. Instead, Jesus’ kingship is rooted in the profound authority of his teachings and in the recognition that he is God among us.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• What visual images of Jesus are presented in your church or parish buildings? You could examine them and discuss the images of Jesus that they present.
• Use a crucifix as a focus for prayer. If participants do not have a cross of their own, you might consider offering a presentation of one to each catechumen. You could spend some time in quiet reflection while listening to the Taizé chant, Jesus, Remember Me (GA 308). Another appropriate song could be Jesus Christ, Yesterday, Today and Forever (GA 527). Pray for the coming of God’s kingdom. Pray for each other that, like the penitent thief, everyone will have a place in the kingdom. Conclude with an adaptation of the prayer of blessing in the RCIA at §97I.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

When some were talking about the Temple, remarking how it was adorned with fine stonework and votive offerings, Jesus said, ‘All these things you are staring at now—the time will come when not a single stone will be left on another: everything will be destroyed.’ And they put to him this question: ‘Master,’ they said ‘when will this happen, then, and what sign will there be that this is about to take place?’

‘Take care not to be deceived,’ he said ‘because many will come using my name and saying, “I am he” and, “The time is near at hand.” Refuse to join them. And when you hear of wars and revolutions, do not be frightened, for this is something that must happen but the end is not so soon.’ Then he said to them, ‘Nation will fight against nation, and kingdom against kingdom. There will be great earthquakes and plagues and famines here and there; there will be fearful sights and great signs from heaven.

‘But before all this happens, men will seize you and persecute you; they will hand you over to the synagogues and to imprisonment, and bring you before kings and governors because of my name—and that will be your opportunity to bear witness. Keep this carefully in mind: you are not to prepare your defence, because I myself shall give you an eloquence and a wisdom that none of your opponents will be able to resist or contradict. You will be betrayed even by parents and brothers, relations and friends; and some of you will be put to death. You will be hated by all men on account of my name, but not a hair of your head will be lost. Your endurance will win you your lives.’

(Luke 21:5–19) 

Did you know? 

Points of interest and Catholic lore 

• The Romans completely destroyed the temple in Jerusalem in AD 70. The Gospel of Luke was written after this event, so his readers would have known about the temple's annihilation.
• Early Christian communities faced persecution both from the Jews, when they were expelled from the synagogues for their faith in Jesus as the Messiah, and from the secular authorities, when they refused to worship the emperor as a god. Luke is clearly aware of the tribulations that his community faces and seeks to alleviate their fears in this text.

Exploring the Word 

This text must be read from the perspective of Luke’s community, who knew that the temple in Jerusalem was destroyed and that the so-called Jewish Wars led to this act. Both Rome and the Jewish people were persecuting Christians; it must have seemed that the end was near. However, Luke recounts the words of Jesus—words designed to comfort his community and give them hope. Jesus warns his followers not to trust those who claim to know God’s plan for the end of times. Instead, they should know that God is with them no matter what happens. In the meantime, the Church must journey onwards, just as Jesus journeyed to Jerusalem and to his ultimate fate. However, God vindicated Jesus through his resurrection; he will do the same for Christian believers with the gift of eternal life. Our endurance in our faith will win our lives.

• If you knew that tomorrow would be your last day, what would you do?
• In the face of adversity, what is the source of your strength?

Making connections 

Opportunities for group discussion and personal prayer 

• Have you ever faced any ridicule or derision because of your decision to be baptised?
• Describe a time of chaos or turmoil in your life. What sustained you, or gave you strength, during this difficult time? Share your reflections with others.
• Have you ever faced a great challenge that you feared you might not be able to endure?
• This week, accept the things you cannot change and change for the better those things that you can.
• Use today’s communion antiphon this week:
  To be near God is my happiness,
  to place my hope in God the Lord.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Numerous sects have tried to predict the end of the world and prepare for it. However, such literalism strongly misses the point. The Church believes that the ‘last day’ will come, and it longs for God’s triumph and victory over the forces of evil, including death. The Day of the Lord, which was inaugurated at Jesus’ resurrection, will be completed with his final coming in glory. Each Eucharist that we celebrate simultaneously looks back to Jesus' death and resurrection, making it present for us again, and looks forward to the coming of God’s kingdom. As Christians, we are people who wait in joyful hope; however, while we wait, we live in the reality of the present and try to build God’s kingdom on earth.

• Discuss some of the strange sects that seek to predict the end. Why do you think people are attracted to them? Is it because they provide a simple answer with no personal responsibility?
• Explore the relevant sections of the Catechism of the Catholic Church that explain the Church’s understanding of the end times and judgment (CCC, §§668–682, 1038–1050).
• Emphasise the importance of building the kingdom of God on earth in the present day.
• How are we called to build this kingdom in practical ways each day?

Symbols and images 

To describe the end of time, this gospel uses ‘apocalyptic’ language, which was commonly used in this period. Apocalyptic language is symbolic, and it should not be read literally. Ultimately, this text aims to provide faith and hope to people who were suffering persecution. God will protect and sustain them.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• Examine the balance within your own community; consider how it emphasises the past death and resurrection of Jesus, the present call to live in the world and help build the kingdom of God, and the future expectation of Christ’s second coming.
• You could use images of natural disasters and conflict from magazines and newspapers overlaid with a cross as a focus for prayer. Pray for all who suffer in our world to receive comfort and hope. A suitable song could be Restless Is the Heart (GA 239). Conclude with the prayer of exorcism in the RCIA at §94E, which looks forward to the second coming of Jesus.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus spoke the following parable to some people who prided themselves on being virtuous and despised everyone else: ‘Two men went up to the Temple to pray, one a Pharisee, the other a tax collector. The Pharisee stood there and said this prayer to himself, “I thank you, God, that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here. I fast twice a week; I pay tithes on all I get.” The tax collector stood some distance away, not daring even to raise his eyes to heaven; but he beat his breast and said, “God, be merciful to me, a sinner.” This man, I tell you, went home again at rights with God; the other did not. For everyone who exalts himself will be humbled, but the man who humbles himself will be exalted.’

(Luke 18:9–14) 

Did you know? 

Points of interest and Catholic lore 

• It is crucial to consider who the characters are in the parables of Jesus.
• Pharisees were deeply religious laymen who observed the law closely and who met together regularly for prayer and table fellowship.
• Tax collectors were despised because their jobs allowed them to cheat and defraud people, because they cooperated with the Roman oppressors and because their contact with the Gentiles made them ritually unclean. No wonder the tax collector in this text ‘stood some distance away’. The Pharisees would have believed that he had no right to be in the temple at all.

Exploring the Word 

The purpose of this parable is to disturb the complacency of people who believe that following the rules of the law precisely is all they must do to guarantee salvation, regardless of their attitudes towards others or how they speak and act. The timeless parable in this text is as true today as it was in Jesus’ time. The Pharisee asks nothing of God; he is under the mistaken impression that he can fulfil all that is required of him through his own actions. He believes that adhering to the letter of the law is all that is required. Conversely, the tax collector is aware of his brokenness and opens himself to God, asking him for mercy. He rightly recognises his own sinfulness and sees that God is the only one who can fill the void within him. Again, as is common in the Gospel of Luke, it is the poor and the outcast who will be exalted. The Pharisee, who should know better, will ultimately be humbled and experience God’s dramatic reversal.

• How does this parable comfort or challenge you?
• With which character do you most identify?

Making connections 

Opportunities for group discussion and personal prayer 

• Are there times when you judge others or consider yourself ‘better’ than certain people?
• How difficult do you find recognising your own shortcomings?
• Do you find looking beyond the shortcomings of others challenging?
• Have you ever been in a situation in which you felt small or embarrassed by someone who exalted himself or herself at your expense? Have you ever ‘put someone down’ through your actions or words? Share your reflections.
• Notice occasions this week when you might find it easy to judge someone. Do something positive to favour someone to whom you may feel superior in some way.
• The tax collector’s humble prayer makes a suitable prayer for this week:
  God, be merciful to me, a sinner.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Last week was Mission Sunday. The universal Church celebrates this day, which is marked each year by a special statement issued by the Pope that encourages the mission of the Church in the world and the work of those who undertake this mission, especially in foreign cultures.

Read Pope Francis's statement to mark Mission Sunday this year on the Vatican website. You could offer copies to participants and use them to stimulate your discussion. 

The Second Vatican Council included a decree for the Church’s missionary activity, Ad Gentes. The Church considers that all baptised people are engaged in this missionary activity of the Church.

• You could discuss how all people are called to be missionary—not necessarily in faraway places, but also in their own homes, workplaces and societies.
• You could explore some of Church’s missionary orders and work that they accomplish, such as through the Columban Fathers or Divine Word Missionaries.
• You could gather materials from organisations such as the Columban Mission, Catholic Mission or Melbourne Overseas Mission and discuss the missionary work that Australians perform.
• Discuss how the catechumens are called to perform this missionary mandate of the Church.

Symbols and images 

This gospel asks us to consider what constitutes right worship. Is God impressed by words and outward show alone when the human heart is harbouring thoughts of hatred or vengeance? The parable in this text indicates that God is more impressed by our humility and recognition of our own need for healing.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• How is your community involved in the Church’s missionary activity? To whom does your community reach out?
• You could use a pair of sandals and a walking staff as a focus for prayer. Invite people to voice their own prayers of intercession for their needs and the needs of the world. Include all missionaries in your prayer in a special way today. Conclude with the prayer of blessing in the RCIA at §97E.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus told his disciples a parable about the need to pray continually and never lose heart. ‘There was a judge in a certain town’ he said ‘who had neither fear of God nor respect for man. In the same town there was a widow who kept on coming to him and saying, “I want justice from you against my enemy!” For a long time he refused, but at last he said to himself, “Maybe I have neither fear of God nor respect for man, but since she keeps pestering me I must give this widow her just rights, or she will persist in coming and worry me to death.”’

And the Lord said ‘You notice what the unjust judge has to say? Now will not God see justice done to his chosen who cry to him day and night even when he delays to help them? I promise you, he will see justice done to them, and done speedily. But when the Son of Man comes, will he find any faith on earth?’

(Luke 18:1–8) 

Did you know? 

Points of interest and Catholic lore 

• According to the law in ancient Israel, justice was meant to be available to all who sought it, not just to the rich or powerful. Judges were appointed and sat ‘at the city gate’, making themselves available to anyone who needed a judgment. The prophets often criticised the corruption that was sometimes associated with this office, as judgment would often go in favour of those who could pay a bribe!
• Jewish law made a special provision for the care of widows and orphans, who did not have a male advocate to speak for them.
• The Gospel of Luke was written at a time when believers were suffering for their faith. They also may have wondered if God heard their prayers.

Exploring the Word 

It is unusual for an evangelist to be so explicit about the meaning of a parable; however, in this text, Luke states that this parable is ‘about the need to pray continually and never lose heart’. Those who listened to Jesus recount the story in this text were likely familiar with judges, who were a law unto themselves and who did not dispense justice according to the demands of God and the Jewish law. Yet even these people will be persuaded to act in the face of persistence. As is typical in the Gospel of Luke, it is not the rich and powerful who prevail, but rather the poor and the weak—in this case, a widow. How much more, then, will God act? He is not like the wicked judge; he will hear the persistent cries of people, especially those of the poor, and not delay in answering. The real test of our faith is to accept that God may answer our prayers in ways we do not expect or even desire. Prayer does not equate to making demands of God. Instead, it involves an openness to God’s presence in our lives and a willingness to accept whatever he demands of us.

• Are you persistent about any specific aspects or areas in your life?
• What does this persistence reveal about what you consider important?
• Is prayer important to you? How do you pray?

Making connections 

Opportunities for group discussion and personal prayer 

• How do you understand the ‘need to pray continually and never lose heart’?
• What cries do you think God hears every day and night in the present day?
• What would our world look like if justice prevailed?
• Discuss the terms ‘fear of God’ and ‘respect for people’. What do think they mean in the present day? Discuss some examples in which ‘fear of God’ and ‘respect for people’ are lacking in our lives and world. How are you being called to respond?
• Spend some time contemplating what ‘fear of God’ and ‘respect for people’ mean today. This week, practice these two actions in as many ways as you can.
• Use the response from today’s psalm as your prayer this week:
  Our help is from the Lord 
  who made heaven and earth.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

‘I must give this widow her just rights.’ The quest for human rights has long been a cornerstone of the Church’s social teaching. ‘The Church sees in these rights the extraordinary opportunity that our modern times offer, through the affirmation of these rights, for more effectively recognizing human dignity and universally promoting it as a characteristic inscribed by God the Creator in his creature’ (Compendium of the Social Doctrine of the Church, §152). For the Church, human rights are firmly anchored in the innate dignity of each person, who is created in the image and likeness of God. Because of this foundation, rights come with responsibilities—and human rights must be defended.

• Use paragraphs 155, 156 and 157 of the compendium as a source from which to discuss human rights and responsibilities. Paragraph 155 lists several rights as specified by Pope John Paul II in Centesimus Annus (published to mark the 100th anniversary of the first social encyclical of the modern Church). You could explore these rights and identify examples of such rights being violated in our world today.
• You could also explore the human responsibilities and duties that correspond to those rights. How are these duties being performed? What is our personal responsibility?

Symbols and images 

The widow’s persistence is the heart of this gospel text. Despite her lack of status, she persistently raises her voice to plead for what she needs—and her need is finally met. In the same way, God will also hear the cries of those who call on him. However, God may sometimes not answer our prayers in the way we want!

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• How does your community recognise and promote the rights and duties of all members? Are your community members familiar with the social teaching of the Church? Does your community provide a forum through which to explore these teachings? Is there a social justice group to which catechumens could be invited?
• Use the open Scriptures as a focus for your prayer. Pray for all people who suffer injustice and the loss of human dignity. Pray for each other, for strength on your journeys. A suitable song could be The Lord Hears the Cry of the Poor (GA 36). Conclude with the prayer of blessing in the RCIA at §97I.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

On the way to Jerusalem Jesus travelled along the border between Samaria and Galilee. As he entered one of the villages, ten lepers came to meet him. They stood some way off and called to him, ‘Jesus! Master! Take pity on us.’ When he saw them he said, ‘Go and show yourselves to the priests.’ Now as they were going away they were cleansed. Finding himself cured, one of them turned back praising God at the top of his voice and threw himself at the feet of Jesus and thanked him. The man was a Samaritan. This made Jesus say, ‘Were not all ten made clean? The other nine, where are they? It seems that no one has come back to give praise to God, except this foreigner.’ And he said to the man, ‘Stand up and go on your way. Your faith has saved you.’

(Luke 17:11–19) 

Did you know? 

Points of interest and Catholic lore 

• In the text, the term ‘leper’ probably referred to people who suffered from a variety of skin disorders.
• Under Jewish law, lepers were ostracised and forced to live outside the city limits. It was thought that they would contaminate others in both a physical and religious sense.
• Leprosy was perceived as a punishment for sin, so lepers were considered moral outcasts as well as physical outcasts.
• When a leper was ‘cured’, the priests performed certain purification rites (Leviticus 14). It was only after purification that lepers could again come into contact with friends and relations, and once again participate in the religious life of Israel.
• An ancient animosity existed between the Jews and the Samaritans. It originated in the period after King Solomon’s reign, when his death prompted civil war and the kingdom’s division into two. The break-away northern kingdom of Samaria rejected the temple in Jerusalem and built a new temple on Mount Gerizim. Those in the southern kingdom of Judah considered the Samaritans apostates.

Exploring the Word 

This text conveys another teaching from Jesus about what real faith entails. It is not simply another miracle story. First, the lepers recognise their own need for healing—and it is this recognition that prompts them to cry out to Jesus and implore him for mercy. In their need, they turn to Jesus as their hope. He responds with compassion and sends them to the priests to fulfil Jewish law. Nine assumedly complete that journey and re-enter the religious and social world of the Jews. However, one does not continue with the priests and cultural practices of Israel. Instead, he turns back towards Jesus after realising the true source of his wholeness. The recognition that his salvation came through Jesus and not through the fulfilment of Jewish law is what assures him that he is saved. His response is appropriate: he falls to his knees, praising God loudly and thanking Jesus for all that he has done for him. The fact that he is a Samaritan, a foreigner, may have resonated with Luke’s community, which primarily comprised non-Jewish believers in Christ.

• How do you respond to Jesus?
• How do you give praise to God?
• What needs healing in you?
• How do you offer thanks and praise?

Making connections 

Opportunities for group discussion and personal prayer 

• Have you ever been an ‘outcast’ through no fault of your own?
• ‘Master! Take pity on us.’ Have you ever been moved by pity or compassion to do something for another?
• What reasons do you have to give thanks to God?
• Jesus’ act in this text would have completely transformed the lives of the lepers. Share stories of when your life reached a significant turning point. How did it affect you and those close to you?
• Be more inclusive of people who are sometimes treated as ‘outcasts’ in our society. Say thank you to someone who has done something for you.
• Use the following lines from the ‘prayer’ in the Epistle to Timothy, which is today’s second reading:
  If we have died with him, then we shall live with him.
  If we hold firm, then we shall reign with him.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The leprosy in this text can be regarded as a symbol for anything that places a barrier between people. Jesus’ ministry has numerous examples of him breaking down barriers and drawing people into the fullness of life that lies at the heart of the Gospel.

• Brainstorm examples of barriers that Jesus sought to break down.
• The Church is called to imitate Christ in terms of breaking down barriers, and all of Jesus’ followers are called to do the same. Brainstorm some of the barriers that exist between people in our world, such as ethnicity, disability, religious intolerance and levels of affluence. Discuss how the Church is working to break down such barriers and promoting an attitude of ‘one human family’.
• You could recount the stories of great figures in church history who worked to include the ‘outcasts’ of their society, such as Damien of Molokai and Mother Theresa.
• You could discuss recent trends in the Church that involve promoting peace and religious dialogue in troubled places in the world.

Symbols and images 

Today’s gospel includes another example of an outsider—in this case, both a leper and a Samaritan—recognising Jesus, while those who should have known him, his own compatriots, failed to respond appropriately. We often witness ‘acts of faith’ from surprising quarters!

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• How does your own parish work to break down the barriers in our society? Are there occasions in which the community could pray for peace or unity in our divided world, such as in prayers of intercession? Is this done as effectively as it could be?
• Invite those gathered to consider what aspects of their lives cut them off from others or from God. Use reflective music and a period of quiet contemplation. A suitable song could be Out of the Depths (GA 227). Conclude with the prayer of exorcism in the RCIA at §94K.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

The apostles said to the Lord, ‘Increase our faith.’ The Lord replied, ‘Were your faith the size of a mustard seed you could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you.

‘Which of you, with a servant ploughing or minding sheep, would say to him when he returned from the fields, “Come and have your meal immediately”? Would he not be more likely to say, “Get my supper laid; make yourself tidy and wait on me while I eat and drink. You can eat and drink yourself afterwards”? Must he be grateful to the servant for doing what he was told? So with you: when you have done all you have been told to do, say, “We are merely servants: we have done no more than our duty.”’

(Luke 17:5–10) 

Did you know? 

Points of interest and Catholic lore 

• The mustard seed is one of the smallest of seeds. Even a little faith can achieve wondrous things.
• A mulberry tree has a complicated root system, which makes it incredibly difficult to move.
• In the New Testament period, servants completely relied on the master to provide everything they needed in return for their labour. Their status was close to that of a slave.
• Jesus always presents the call to discipleship and faith as a call to the service of others.

Exploring the Word 

The conversation in this text occurs as Jesus is journeying towards Jerusalem, after he has already informed his disciples that he will endure great suffering there (Luke 9:44–45). In the verses just before this text, Jesus told the disciples that they must constantly forgive the wrongs committed against them. It is little wonder that the disciples are confused and beg Jesus to increase their faith. They want to believe in him, but some of his teachings are difficult to comprehend. Jesus explains that even a little faith can work miracles.

The second part of this text can also be confusing to understand. The servant in question is probably grateful that he has a field to plough, or sheep to tend, and a home to which he can return. He depends utterly on the master—and it would be a disorder if the master served the servant! We also depend on God, who provides for all our needs; in return, our task is to serve faithfully. When we have done our best in this, we have done our duty.

• Share stories of people you know who are committed to their faith. What inspired them, and has their example helped inspire you in your own journey to faith?
• Who are some of the great saints who demonstrated great commitment to their faith? Share their stories. What inspiration can we take from their witness?

Making connections 

Opportunities for group discussion and personal prayer 

• ‘Increase our faith.’ What more can you do to nurture your faith?
• ‘We are merely servants.’ How is God calling you to serve?
• What do you believe is your duty?
• Share stories of when you felt that you ‘did your duty’. Are there times when ‘duty’ becomes a tedious or unwelcome chore? Are there times when performing your duty was joyous or stimulating? What is ‘your duty’ at this point in your life?
• Perform as many small acts of service as you can this week.
• Use today’s entrance antiphon as your prayer this week:
  Within your will, O Lord, all things are established,
  and there is none that can resist your will.
  For you have made all things, the heaven and the earth,
  and all that is held within the circle of heaven,
  you are Lord of all.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

‘Faith is first of all a personal adherence to God. At the same time it is a free assent to the whole truth that God has revealed’ (CCC, §150). Faith is both a gift from God through divine grace (§153) and a human act, in which the intellect and will freely assent to and accept God’s revealed truth (§156). St Anselm once defined theology as ‘faith seeking understanding’, because, in faith, we seek to better know the one who is revealed and to better understand what is revealed. We seek to penetrate the mystery ever more deeply so that our faith can become even stronger (§159). Faith cannot be forced; it must be a free human response to God. However, faith can be fostered and nurtured, and it can wither and die without care. The Church helps us keep our faith alive, or as the letter to Timothy says, it fans our faith into a flame.

• Discuss how the flame of faith is being fanned in the catechumens’ journey to baptism. Invite the catechumens to offer suggestions for how you can improve your program. Do they need anything more? What further support could be offered?
• You could explore other practices that help or further support catechumens, such as meditation, prayer, liturgy, devotional reading and group discussions.
• How can we continue nourishing faith in our lifelong journeys to God?

Symbols and images 

Two key concepts are linked in this short gospel: faith and service. To be a person of faith is to be a person of service, and faithful service to others in the name of the Gospel will have its own reward. This gift of faith is precious. Read today’s second reading (Timothy 1:6–8, 13–14) and contemplate how you can guard this precious gift.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• What faith-sharing opportunities exist within your community, and how can catechumens become involved in them? Are further adult faith-sharing opportunities needed? How might they be provided?
• Use the open Scriptures and a cross, the symbols of our faith, as a focus for prayer. Pray for the gift of faith and for a strengthening of faith. Pray for the vocation of service to others. A suitable song could be This Is Our Faith (GA 348) or In Faith and Hope and Love (GA 442). This could be an appropriate week to have an anointing. Consider the rite in the RCIA at §101.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to the Pharisees: ‘There was a rich man who used to dress in purple and fine linen and feast magnificently every day. And at his gate there lay a poor man called Lazarus, covered with sores, who longed to fill himself with the scraps that fell from the rich man’s table. Dogs even came and licked his sores. Now the poor man died and was carried away by the angels to the bosom of Abraham. The rich man also died and was buried.

‘In his torment in Hades he looked up and saw Abraham a long way off with Lazarus in his bosom. So he cried out, “Father Abraham, pity me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in these flames.” “My son,” Abraham replied “remember that during your life good things came your way, just as bad things came the way of Lazarus. Now he is being comforted here while you are in agony. But that is not all: between us and you a great gulf has been fixed, to stop anyone, if he wanted to, crossing from our side to yours, and to stop any crossing from your side to ours.”

‘The rich man replied, “Father, I beg you then to send Lazarus to my father’s house, since I have five brothers, to give them warning so that they do not come to this place of torment too.” “They have Moses and the prophets,” said Abraham “let them listen to them.” “Ah no, father Abraham,” said the rich man “but if someone comes to them from the dead, they will repent.” Then Abraham said to him, “If they will not listen either to Moses or to the prophets, they will not be convinced even if someone should rise from the dead.”’

(Luke 16:19–31) 

Did you know? 

Points of interest and Catholic lore 

• The Law of Moses, the Torah, and the writings of the prophets both emphasise the need for justice and compassion.
• In the Hebrew Scriptures, God shows preferential love for the poor, the outcast and the stranger.
• In this text, the poor man’s name is given (Lazarus, meaning ‘God helps’), while the rich man remains anonymous. Perhaps the rich man represents us all.

Exploring the Word

This is another text about the unexpected reversals of the kingdom of God. The situation involving the two men is described in detail. The rich man undoubtedly believed his affluence was a blessing from God, or a reward for his goodness. His only sin was his failure to see the poverty and desperate need at his doorstep. Many stories in the Gospel of Luke emphasise our responsibility to use wealth for the good of all rather than to selfishly monopolise resources for our own benefit. When the reality of the situation dawns on the rich man, he wants to warn his brothers so they do not make the same mistake. However, Jesus responds that they already have the teaching of Moses and the prophets, who repeatedly call Israel to justice and mercy. If people are prepared to ignore that call, then what difference will it make ‘even if someone should rise from the dead’. This phrase challenges Christians: do we, like the rich man, also fail to see and respond to the needs in our world? Christian faith is about more than Sunday worship; it is about living Jesus’ message every day.

• In what ways can our comfort and wellbeing blind us to the needs of others?
• What are the most urgent needs in your local community?
• What do you think are the most urgent needs of our global village?

Making connections 

Opportunities for group discussion and personal prayer 

• When have you closed your eyes to the plight of another?
• Have you ever failed to listen to good advice? What were the consequences?
• Share stories of when you were in desperate need and someone offered you help. Alternatively, share stories in which your needs were not recognised because others were too absorbed in their own activities.
• Share what you have with someone who has less this week.
• Today’s alternative communion antiphon makes a suitable prayer this week:
  By this we came to know the love of God:
  that Christ laid down his life for us; 
  so we ought to lay down our lives for one another.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Just as the rich man failed to understand Moses and the prophets, many today question the teaching authority of the Church. This questioning is often based on misunderstanding. The magisterium, or teaching authority of the Church, is anchored in ‘the task of giving an authentic interpretation of the Word of God, whether it is in its written form [the sacred Scriptures] or in the form of Tradition [how that truth from God has been interpreted and applied over the centuries]’ (CCC, §85). Guiding believers in their moral responses to the world and its issues is always at the heart of the Church’s teaching.

• Catechumens may find some church teachings difficult to accept, such as issues of contraception or abortion, or issues of divorce and remarriage. This could be an opportunity to explore the difficult teachings of the Church, as well as explain their origin in the belief that life comes from God and that each human being has intrinsic dignity.
• Catechumens may also be concerned about the perceived hypocrisy of some Church positions or situations, such as the Church’s ‘wealth’ in the face of human poverty. Explore any other difficulties that catechumens may be struggling with.
• Today is Social Justice Sunday. The Australian Catholic Bishops Conference has designated the last Sunday of September as a day to focus on an issue of justice that our nation currently faces. You could examine the bishops’ most recent Social Justice Statement or explore the themes presented in previous statements. Material and discussion points are available on the ACBC website. How can your community respond to the bishops’ call?

Symbols and images 

Abraham is an important figure in Judaism. He was the first person mentioned in Scripture who put his complete trust and faith in God (Genesis 12). Abraham became the model of righteousness. To rest in the bosom of Abraham is a metaphor for resting in eternal happiness.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• How might outsiders see your own community? Are there signs of pretentious wealth that seem incompatible with the Gospel? What can be done about such situations? In what ways does your community reach out to the needy? Can catechumens become involved in this outreach?
• As a focus for prayer, you could use visual images of the suffering in our world. Pray for those who need help and for those who fail to help. Pray for each other. A suitable song could be Christ Be Our Light (GA 404). Conclude with the prayer of blessing in the RCIA at §97C.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to his disciples:

‘There was a rich man and he had a steward who was denounced to him for being wasteful with his property. He called for the man and said, “What is this I hear about you? Draw me up an account of your stewardship because you are not to be my steward any longer.” Then the steward said to himself, “Now that my master is taking the stewardship from me, what am I to do? Dig? I am not strong enough. Go begging? I should be too ashamed. Ah, I know what I will do to make sure that when I am dismissed from office there will be some to welcome me into their homes.”

Then he called his master’s debtors one by one. To the first he said, “How much do you owe my master?” “One hundred measures of oil” was the reply. The steward said, “Here, take your bond; sit down straight away and write fifty.” To another he said, “And you, sir, how much do you owe?” “One hundred measures of wheat” was the reply. The steward said, “Here, take your bond and write eighty.”

‘The master praised the dishonest steward for his astuteness. For the children of this world are more astute in dealing with their own kind than are the children of light.

‘And so I tell you this: use money, tainted as it is, to win you friends, and thus make sure that when it fails you, they will welcome you into the tents of eternity. The man who can be trusted in little things can be trusted in great; the man who is dishonest in little things will be dishonest in great. If then you cannot be trusted with money, that tainted thing, who will trust you with genuine riches? And if you cannot be trusted with what is not yours, who will give you what is your very own? ‘No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.’

(Luke 16:1–13) 

Did you know? 

Points of interest and Catholic lore 

• Two dominant themes emerge in the Gospel of Luke: the proper use of money and the awareness of how money can distract people from their pursuit of God.
• A measure of oil was approximately 35 litres—so 100 measures was a considerable debt.
• A measure of wheat was approximately 10 bushels—so, again, 100 measures was a considerable debt.
• In Jesus’ time, wealth was considered a reward for virtue, so his message in this text was greatly challenging.

Exploring the Word 

This text may seem puzzling at first reading. How can dishonesty be so rewarded? We can understand the text more easily when we understand how commerce was conducted at the time. According to Jewish law, charging interest was not permissible. To get around this, a practice developed in which the original debt was increased to account for what would have been a normal interest rate. The cunning steward in the parable reduced his master's loans to the original amounts. The master will be paid his dues according to the law, but no more. If the master complained about what the steward did, then his sin would come to light. The real criticism in this text is directed towards people who have been entrusted with the riches of God’s kingdom but who have not used them well. The central message is that all who are called to share the riches of the kingdom must commit themselves to carefully administering those inestimable treasures. This is much more important than administering the riches of this world.

• How can money be used in our world to create or break down barriers between people?
• Pope John Paul II often spoke of aspiring to ‘be more’ rather than to ‘have more’, and Pope Francis has stated that ‘money has to serve, not to rule’. What do you think they meant by these comments? Explore the implications.

Making connections 

Opportunities for group discussion and personal prayer 

• Are you the kind of person on whom others can rely, whether for little things or great things?
• On what are your real friendships based?
• What is the most important thing in your life?
• The steward was praised for being ‘astute’. Explore the talents and gifts you can identify in members of the group. What talents or gifts would you like to have? How can you cultivate these talents?
• Use your talents for others this week. Be good stewards of creation by making environmentally responsible choices.
• This prayer is attributed to St Ignatius of Loyola. Use it daily this week:
  Lord Jesus Christ, take all my freedom, 
  my memory, my understanding, my will.
  All that I have and cherish you have given me.
  I surrender it all to be guided by your will.
  Your grace and your love are wealth enough for me.
  Give me these, Lord Jesus, I ask for nothing more.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Truth, honesty, integrity and trustworthiness are some of the virtues that Christians must cultivate if they are committed to following the way of Jesus. Throughout history, the Church has formulated a series of virtues: ‘Four virtues play a pivotal role and accordingly are called “cardinal”; all others are grouped around them. They are prudence, justice, fortitude and temperance’ (CCC, §1805).

• Use the Catechism of the Catholic Church to explore what these terms mean. How can they be practically understood in the present day?

The theological virtues are faith, hope and charity (CCC, §§1812–1829). 

• Again, use the Catechism of the Catholic Church to explore what these terms mean. How can they be practically understood in the present day?

St Paul offers lists of virtues to be cultivated and vices to be avoided (see Galatians 5:19–23 or 1 Thessalonians 5:12–22).

• Find and read some of these lists, and then discuss how these ‘virtues’ and ‘vices’ manifest practically in our daily lives and in the world.
• In terms of virtue, how are Christians called to respond in certain situations? Ensure that you discuss practical examples.

Symbols and images 

Just like the steward in this text, we are entrusted with God-given talents, and we must use them in ways that will yield genuine riches. We are also becoming increasingly aware that we must be good stewards of God’s creation to ensure its riches for future generations.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• Who are the ‘stewards’ of your local community? Who is entrusted with the ‘administration’ of the parish? What tasks do they perform? You could invite members of the Pastoral Council, or others involved in ‘stewardship’, to share their reflections on their work. What priorities are established that guide how the local community’s resources are used?
• As a focus for prayer, use small parcels wrapped as gifts. Affirm the gifts and talents of each person in the group. Pray for each other as you seek to strengthen the virtues required for Christian life. A suitable song could be Come as You Are (GA 212). Conclude with the blessing in the RCIA at §97D.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Great crowds accompanied Jesus on his way and he turned and spoke to them. ‘If any man comes to me without hating his father, mother, wife, children, brothers, sisters, yes and his own life too, he cannot be my disciple. Anyone who does not carry his cross and come after me cannot be my disciple.

‘And indeed, which of you here, intending to build a tower, would not first sit down and work out the cost to see if he had enough to complete it? Otherwise, if he laid the foundation and then found himself unable to finish the work, the onlookers would all start making fun of him and saying, “Here is a man who started to build and was unable to finish.” Or again, what king marching to war against another king would not first sit down and consider whether with ten thousand men he could stand up to the other who advanced against him with twenty thousand? If not, then while the other king was still a long way off, he would send envoys to sue for peace. So in the same way, none of you can be my disciple unless he gives up all his possessions.’

(Luke 14:25–33) 

Did you know? 

Points of interest and Catholic lore 

• The term ‘hate’ in this text should not be taken to mean literal hatred; it is more of an attitude towards anything that may hinder the single mindedness needed answer the call to discipleship.
• The Greek word ekklesia is used to describe the Church, and it means being called out from, or apart from, others. In today’s text, Jesus’ words suggest this understanding.
• A recurrent theme in the Gospel of Luke is that obsessive attachment to money or material wealth hinders a full and complete relationship with God. It distracts people from what is truly important in their lives.

Exploring the Word 

Being a disciple of Jesus involves radical choices! You must be single minded in your commitment to Christ and ensure that nothing else takes precedence over him. The use of the word ‘hate’ in this passage is difficult to understand. Is Jesus calling his disciples to ‘hate’ those who love us? Surely, we glimpse something of the love of God through human love. The problem may stem from the Semitic languages, which lack some of the subtleties of modern idioms. In Hebrew, ‘to hate’ is the opposite of ‘to prefer’. In this text, Jesus is saying that we must prefer to seek God rather than earthly love or relationships. It is our relationship with God that is of utmost value. Furthermore, discipleship comes at a cost—and the cost is the cross. We must be prepared to go the whole way and not leave the task half done. Just as Jesus responded totally to the call of the Father, we too must respond totally to the call to follow him.

• How might prioritising Christ change your relationships with others?
• Will choosing to follow Jesus cause difficulties in your relationships with family and friends? How will you navigate these difficulties?

Making connections 

Opportunities for group discussion and personal prayer 

• What has your decision to follow Jesus cost you?
• Are there times when you feel that you may be unable to ‘finish the work’? What is hindering your progress in your journey?
• How well do you plan ahead for your life in eternity? 
• Are there ‘crosses’ that you carry?
• Have you ever made a great personal sacrifice for another, or do you know of someone who has? Share your story. Many people ‘carry their cross’ daily; you could listen to their stories and explore some of the burdens that they bear. How do they cope? In what ways do you find this inspirational?
• Do something that ‘costs’ you this week. Identify someone who has a cross to carry and try helping them shoulder that burden, even in a small way.
• Use today’s gospel acclamation as your prayer this week:
  Let your face shine on your servant,
  and teach me your laws.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

‘So, in the same way, none of you can be my disciple unless he gives up all his possessions.’ Jesus’ words are best understood as a readiness to renounce worldly wealth if it hinders us from following his way. His words imply the need for an attitude of detachment from worldly things. Those who take special vows to religious life within the Church have a strong tradition of completely renouncing personal belongings; however, all believers are invited to ponder the meaning of Christ’s words and our response to them.

The Church teaches that the earth and its riches belong to all people. No one has an intrinsic right to more of the earth’s goods than another. At the same time, everyone has the right to own property, to guarantee their personal freedom and dignity and to provide for their needs. We must manage the inherent tension between meeting our own material needs and the needs of all other people on earth. Our attitudes to our own property must be governed by moderation, concern for justice and a sense of solidarity with those who have less (see the Catechism of the Catholic Church, §§2426–2463).

• How difficult do you find controlling your desire to ‘have’ more rather than to ‘be’ more?
• What possessions mean the most to you? Why?

Symbols and images 

The cross is the central symbol for all Christians. For the Romans, it was an instrument of torture and disgraceful death. Despite its association with shame and disgrace, the cross remains the greatest symbol of hope and vindication for followers of Jesus. It was through his death on a cross that Jesus triumphed over death itself.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• What programs does your community embrace that allow people to share their resources with those in need? You could discuss church agencies such as Caritas or St Vincent de Paul and explore how catechumens can support their work.
• Use a cross as the focus for prayer. Pray for each other as you come to understand the call to discipleship. Use the prayer of exorcism in the RCIA at §94E. A suitable song could be The Summons (GA 502).

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

On a sabbath day Jesus had gone for a meal to the house of one of the leading Pharisees; and they watched him closely. He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, ‘When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, and the person who invited you both may come and say, “Give up your place to this man.” And then, to your embarrassment, you would have to go and take the lowest place. No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, “My friend, move up higher.” In that way, everyone with you at the table will see you honoured. For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted.’

Then he said to his host, ‘When you give a lunch or a dinner, do not ask your friends, brothers, relations or rich neighbours, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again.’

(Luke 14:1,7–14) 

Did you know? 

Points of interest and Catholic lore 

• As we have noted before, the wedding feast—a time of joyous celebration and abundance—is a traditional image in Scripture that symbolises the kingdom of God.
• During Jesus’ time, society was organised according to strict hierarchical lines. People were sensitive about their status in society and about how they were treated as a result.
• The Pharisees were one of several groups within Jewish society. They were especially observant of the law, as well as influential in society.

Exploring the Word 

The Gospel of Luke describes how Jesus often shared meals with people who were not considered appropriate table companions at that time and in that culture—such as publicans, tax collectors, sinners and women of dubious reputation. In the meal described in today’s text, Jesus reveals more about the radical reversal that is characteristic of God’s way. He challenges how the Pharisees perceive their own standing in society as a people of status; he urges them to instead take the humbler positions at table and to allow the host, or God, to choose those who should be exalted. He also shatters the Pharisees’ idea of table fellowship by urging them to share their festive table with those who are the least important, or those who were societal outcasts. The way to God cannot be organised according to human priority! It is in the ultimate humiliation of crucifixion that Jesus is exalted in resurrection and ascension.

• How does this text challenge society today? How does it challenge the Church, which sometimes may exclude people of ‘inappropriate status’ from the eucharistic table?
• Who are treated as the ‘least important’ in our modern world? Who are treated as the ‘most important’? Do we need to offer a critique of this?

Making connections 

Opportunities for group discussion and personal prayer 

• Do you appreciate all things while expecting nothing?
• What does honour mean to you?
• How do you repay acts of kindness done to you?
• Share a story about an embarrassing moment you have experienced (and enjoy the humour of hindsight)!
• Offer table fellowship and share a meal with someone who would appreciate your company this week.
• Use today’s collect as your prayer this week:
  God of might, giver of every good gift,
  put into our hearts the love of your name,
  so that, by deepening our sense of reverence,
  you may nurture in us what is good
  and, by your watchful care, keep safe what you have nurtured.

Sharing the tradition 

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Just as Jesus challenged the social norms and leadership of his day, the Church continues to challenge society in the present day. The social teaching of the Church is often called its best-kept secret! In the modern period, the great landmark document Rerum Novarum, issued in 1891 by Pope Leo XIII, marked the beginning of what has become a long and illuminating tradition for the Catholic Church. Successive popes have added to this tradition of offering a critique of social, political and economic structures through the lens of the Gospel.

• The Compendium of the Social Doctrine of the Church is an excellent resource on Catholic social teaching. Explore together some of the themes that this book discusses.
• You could explore Pope Francis’s social encyclical on environmental concern, Laudato si’. This is a highly readable and practical document. Discuss how its ideas can be implemented in your community or in people’s lives and homes.

The Australian Catholic Bishops’ Conference has nominated several Sundays throughout the year to focus on and raise awareness about marginalised groups and people in our society, such as Aboriginal and Torres Strait Islander Sunday and Refugee and Migrant Sunday. They have also nominated Sundays to focus on issues of importance to all, such as Social Justice Sunday.

• Explore some of the Australian Catholic Bishops’ recent statements that challenge our present-day society. The Australian Bishops’ Conference website is an effective source for local material.

Symbols and images 

The Gospel of Luke often portrays Jesus at table and sharing a meal. Meals play a significant role in human interaction and celebration. In today’s text, Jesus challenges both the conventions of his society and the understanding of who should be considered ‘important’ and be given the highest place. That is, he invites the Pharisees—and us—to consider the poorest and most in need as our table companions, just as he did.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• How does your community welcome those who are ‘the least’ in our society? Can table fellowship be made more welcoming and accepting in your community practice of the Eucharist?
• Try a meal (or morning tea) setting for prayer. Pray for those in your family with whom you share your table. Pray for each other as you gather here. A suitable song could be Come to the Feast (GA 400). Conclude with the prayer of exorcism in the RCIA at §94K.