Alleluia! Sing to Jesus!—AOV1 191, CWB 619, CWBII 449, G 949, GA 371
By your kingly power, O risen Lord—CWB 633, CWBII 352, GA 352
Gather your people—AOV1 71, CWBII 490, G 837, GA 530
Let all mortal flesh keep silence—CWBII 533, G 619, GA 190
Love is his word—CWB 743, CWBII 553, GA 462
Glory and praise to our God—AOV1 16, CWBII 491, GA 417, G 606
Responsorial psalm (see also music overview for Ordinary Time)
Psalm 109 (110): You are a priest forever in the line of Melchizesek (Willcock)—CWB 114b
Optional Sequence
Laud, O Zion (De Bruyn)—DD (OCP)
Lauda, Sion (plainchant)—DD (Corpus Christi Watershed, free)
Come, behold, the bread of angels (Praise, O Zion)—CWBII 396a
See, the bread of angels given (Ecce panis angelorum)—CWBII 395
Gospel acclamation
John 6:51–52
Alleluia, Alleluia! I am the living bread from heaven, says the Lord; whoever eats this bread will live for ever. Alleluia!
Procession of the gifts/offertory
Christians, let us love one another—CWB 648, CWBII 469, GA 206
Christ is here (Walker)—GA 351, DD (OCP)
Eat this bread (Taizé)—AOV1 125, CWBII 484, G 941, GA 205
God with hidden majesty (Adoro te devote)—GA 388
I receive the living God—G 916, DD (OCP)
Jesus, you are bread for us—AOV1 42, CWBII 116
Our Supper Invitation—AOV1 185, GA 202
Song of the Lord’s Supper—CWBII 311, GA 322
Taste and see God’s love (Wood)—GA 203
This body will be given for you—CWB 839, GA 387
Communion
Bread broken, wine shared—AOV2 155
Bread for the world broken—AOV1 60
Bread of life, hope of the world—AOV1 164, CWBII 459, GA 199
Feed us now, bread of life (Mann)—AOV2 93
Gift of finest wheat/You satisfy the hungry heart—CWB 685, CWBII 651, G 940, GA 191
I am the bread of life (Kaczmarek)—AOVNG 72
I am the bread of life (Toolan)—AOV1 49, CWB 718, CWBII 508, G 945, GA 204
In the breaking of the bread (Hurd)—AOV1 58, G 918, DD (OCP)
Make of our hands a throne (Warner)—DD (GIA)
Our Supper Invitation—AOV1 185, GA 202
Taste and see (Dean)—CWBII 609, GA 34
Taste and see (Moore)—G 930, DD (GIA)
Taste and see (Robinson)—AOV1 88
Taste and see (Willcock)—CWBII 610, GA 33, PFS 46
Taste and see God’s love (Wood)—GA 203
Taste and see the goodness of the Lord (Herry)—CWBII 610, DD (Marist Music, free)
Taste and see/Drink in the richness (Wood)—GA 35
Thanksgiving hymn/song/canticle (optional, sung by all)
For the fruits of all creation—CWBII 488, GA 426
Life-giving bread, saving cup—G 926, DD (GIA)
Now let us from this table rise—CWB 753, CWBII 560
O God, beyond all praising—CWBII 566
One bread, one body—AOV1 129, CWBII 579, G 932, GA 193
Taste and see (Hurd)—AOV1 67
Sending forth
Alleluia! Sing to Jesus!—AOV1 191, CWB 619, CWBII 449, G 949, GA 371
Love is his word—CWB 743, CWBII 553, GA 462
Now thank we all our God—AOV1 189, CWB 755, CWBII 561, G 636, GA 425
Take the word of God with you—CWBII 607, GA 494, DD (OCP)
First reading
Genesis 14:18–20 Melchizedek brought bread and wine.
Responsorial psalm
Psalm 109(110):1–4 R. You are a priest for ever, in the line of Melchizedek.
Second reading
1 Corinthians 11:23–26 Every time you eat this bread and drink this cup, you are proclaiming the death of the Lord.
Gospel acclamation
John 6:51–52 I am the living bread from heaven, says the Lord; whoever eats this bread will live for ever.
Gospel
Luke 9:11–17 The feeding of the five thousand.
Images from the Word
Welcome
Give them
All eat
Blessed
Memorial
Liturgical notes
In the eucharistic prayer, the priest:
Invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the Prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit.
—General Instruction of the Roman Missal, §78
The priest does not pray this prayer in isolation, but in union with the entire congregation. The priest proclaims the text of this prayer, and the community members confess in their hearts the great deeds of God that they have experienced throughout the past week. From these numerous and diverse events of the week, the assembly is called to bless God. The community thus unites in offering the sacrifice at this celebration.
‘Grant your Church, O Lord, we pray, the gifts of unity and peace, whose signs are to be seen in mystery in the offerings we here present.’
—prayer over the offerings
Presider
We place these petitions in the hands of Christ and ask for his blessings. May no one go hungry for the bread of God’s mercy and compassion.
Reader
We pray for Pope Leo and all the bishops and priests of the Church. May they be blessed and supported so that all people may continue sharing in the celebration of the Eucharist.
Lord, hear us. Lord, hear our prayer.
We pray for those who hunger and thirst in our world. May all governments continue developing effective programs that ensure the availability of food and water, especially for people in developing countries.
Lord, hear us. Lord, hear our prayer.
We pray for all who have been abused by members of our Church, other institutions and government agencies. We pray for their families and for the offenders. May the spirit of love, truth and justice bring healing and inner peace to all affected.
Lord, hear us. Lord, hear our prayer.
We pray for our faith community as we gather to celebrate the Eucharist. May we deepen our appreciation for Christ’s body that was given for us and his blood that was shed for us as we live as Jesus showed us.
Lord, hear us. Lord, hear our prayer.
We pray for …
Lord, hear us. Lord, hear our prayer.
We pray for the sick of our parish and for all who have asked for our prayers. We pray for those who have died recently and for those whose anniversaries occur at this time. May they now share in the banquet of God’s eternal kingdom.
Lord, hear us. Lord, hear our prayer.
Presider
Merciful God, creator of heaven and earth, bring your peace, life and love to the world. We ask this through Jesus Christ, the Bread of Life from heaven. Amen.
Jesus made the crowds welcome and talked to them about the kingdom of God; and he cured those who were in need of healing. It was late afternoon when the Twelve came to him and said, ‘Send the people away, and they can go to the villages and farms round about to find lodging and food; for we are in a lonely place here.’ He replied, ‘Give them something to eat yourselves.’ But they said, ‘We have no more than five loaves and two fish, unless we are to go ourselves and buy food for all these people.’ For there were about five thousand men. But he said to his disciples, ‘Get them to sit down in parties of about fifty.’ They did so and made them all sit down. Then he took the five loaves and the two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd. They all ate as much as they wanted, and when the scraps remaining were collected they filled twelve baskets.
(Luke 9:11–17)
Did you know?
Points of interest and Catholic lore
The actions of our eucharistic celebration are based on Jesus' actions in this gospel text and later during the Last Supper. These actions involve the priest taking the bread, blessing it, breaking it and distributing it to all who come to the table.
The twelve baskets full of remaining food signify that the Eucharist can meet all our needs. The abundance of the Eucharist is enough—indeed, more than enough—to fill and sustain us.
The abundant feast is an image associated with the coming of the Messiah and the advent of God’s kingdom. In this gospel text, Jesus brings an experience of God’s reign in the present time to those whom he fed in such abundance.
Exploring the Word
Jesus' attitude towards the crowd starkly contrasts that of the Twelve. Jesus welcomes all who come to him, patiently explains his message of the kingdom and offers healing to all those in need of it. In contrast, the Twelve are anxious about their paucity of resources and suggest that the crowd be sent away to find their own nourishment. Jesus then presents a model of how they should respond: with generosity and trust in God. Significantly, Jesus hands the food back to the apostles to distribute among the crowd—that is, they are given the ministry of feeding the multitude. For Luke, the Twelve are the foundation of the Church. This Church, founded on the Twelve, must never stop nourishing those who come seeking healing and the kingdom. The Church is founded on its members, so each one of us is responsible for using what resources we have to meet the needs of others.
What are some implications of this understanding of the text?
Are these implications confined to our immediate community or are they global in scope? How does this understanding of the text challenge us further?
In what ways are the Church and its members helping to meet your needs in the present?
In what ways are the Church and its members helping to meet the needs of the world?
Making connections
Opportunities for group discussion and personal prayer
Have you ever been in a ‘lonely place’?
How do you make people feel welcome?
What needs healing in you?
How is Jesus feeding your ‘hunger’?
Jesus tells the disciples that they should feed the crowd themselves. What resources do you have that could help feed the needs of people you know? Share an experience in your life in which you were able to help someone in their time of need. Share an experience in which someone was able to help you.
Spend a little time each day reflecting on your needs and on how your journey towards Christ is helping to feed those needs. Try to help someone find a way out of their ‘lonely place’.
This week’s gospel acclamation makes a beautiful reflection. Pray it often: I am the living bread from heaven, says the Lord; Whoever eats this bread will live forever.
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
This eucharistic feast, as the Church celebrates it today, emerged in the thirteenth century, at a time when people rarely received Holy Communion. In fact, a church law was needed to encourage people to receive the Eucharist at least once a year during the Easter season.
You could provide some historical background to explore the reason for this attitude.
For Catholics today, the Eucharist is ‘the source and summit’ of the life of the Church and the faithful.
Talk about what this means. You could refer to the passage from Lumen Gentium (§11), a document from the Second Vatican Council, or you could refer to the relevant part of the Catechism of the Catholic Church (§1324) that focuses on this concept.
You could discuss the four ways we understand Christ to be present in the Eucharist.
You could explain the concept of ‘fasting’ before receiving communion; discuss how this practice has changed over time and appropriate ways for preparing to receive Christ.
Symbols and images
‘The lonely place’ in which the events of the text occur symbolises our own longing to be filled, our yearning to belong. Jesus welcomes all who come, and he cures those in need of healing. For Christians, the Eucharist satisfies all the needs of those who come to the table of the Lord. They are fed and nourished by the Body and Blood of Christ.
Living the Word
Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment
‘Feed’ others this week. In what ways can this be interpreted?
If possible, you could spend some time in prayer before the Blessed Sacrament. You could pray for all who nourish your own journey towards full participation in the Eucharist. A suitable song could be Bread of Life, Hope for the World (GA 199). Conclude with the prayer of blessing in the RCIA at §97C.
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).
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.
Through towns and villages Jesus went teaching, making his way to Jerusalem. Someone said to him, ‘Sir, will there be only a few saved?’ He said to them, ‘Try your best to enter by the narrow door, because, I tell you, many will try to enter and will not succeed.
‘Once the master of the house has got up and locked the door, you may find yourself knocking on the door, saying, “Lord, open to us” but he will answer, “I do not know where you come from.” Then you will find yourself saying, “We once ate and drank in your company; you taught in our streets” but he will reply, “I do not know where you come from. Away from me, all you wicked men!”
‘Then there will be weeping and grinding of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves turned outside. And men from east and west, from north and south, will come to take their places at the feast in the kingdom of God.
‘Yes, there are those now last who will be first, and those now first who will be last.’
(Luke 13:22–30)
Did you know?
Points of interest and Catholic lore
The community for whom Luke wrote his gospel mostly comprised Gentiles (non-Jews). These are the people from the ‘east and west, north and south’ who have taken places at the feast because they came to have faith in the risen Christ.
This text is about the universality of God’s love and the redemption he offers. His love and redemption are not limited to a specific group or nationality; they are open to all who respond positively.
Some Christian denominations express an exclusive perspective of salvation and believe that only ‘a few’ will be saved. This is not the case with the Catholic Church, which perceives the salvation that Christ offers as inclusive—as open to all who come to faith.
In the Gospel of John, Jesus refers to himself as the ‘gate’ through which people must come to be saved.
Exploring the Word
As the chosen people, the Jews believed that they were in a privileged relationship with God. In this text, Jesus shatters some illusions. There is no privileged or exclusive entry into the kingdom of God for those who consider themselves ‘religious insiders’. This idea is equally directed to the disciples. It is not enough that they have shared a meal with Jesus or have heard his word; they must respond to that word and act on it. They must enter by the narrow door, which requires great effort, or else those who believe they were ‘inside’ could find themselves ‘outside’, and ‘the outsiders’ will find a way ahead of them. This radical reversal of values and expectations would have shocked those who thought they were on the ‘inside’.
Getting through a narrow door is difficult, and we may feel tempted to go around instead. Is there a narrow door in your life that you must go through rather than around?
What does ‘those who are first will later be last’ mean?
Making connections
Opportunities for group discussion and personal prayer
What does it mean to ‘enter by the narrow door’?
Do you make the most of the opportunities you have to be close to Jesus through prayer, service and living simply?
Discuss any experiences in which you may have been an ‘insider’ or ‘outsider’.
Which people in our society are treated as ‘outsiders’?
Have you ever defended an ‘outsider’? What was the result?
Make choices to walk through the narrow door this week. Do not take the easy option, which requires so little effort. The more difficult option often yields the greater reward. Go out of your way to be of service to others. Make extra time for prayer and reflection. Put yourself last and others first.
This week’s gospel acclamation from the Gospel of John makes a wonderful prayer: I am the way, the truth and the life, says the Lord; no one comes to the Father, except through me.
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
‘Who will be saved?’ is a difficult question to answer. There is no doubt that God wants all people to be saved, and that Jesus died to save all people.
The Catechism of the Catholic Church states, ‘Believing in Jesus Christ and in the One who sent him for our salvation is necessary for that salvation’ (§161). This quotation prompts many questions and points for discussion, such as:
What about people who have never heard of Jesus?
What about babies who die before being baptised?
What does it mean to be ‘saved’?
From what did humankind need to be saved? From what does humankind need to be saved now?
What happens to those who are not saved?
How should we understand the concepts of heaven and hell?
What role does human freedom play in salvation?
What about good people who follow other religious traditions? For example, does this mean that the Dalai Lama or Gandhi will not be ‘saved’?
Some of the questions that may arise in response to the concept of having faith to be saved will not be easy to answer—but the conversation is important!
Symbols and images
The feast or banquet is one of the most common images of the kingdom of God. A feast is not simply a meal; it is an abundant celebration of something wonderful from which people draw nourishment, life and vitality. Such is the kingdom of God.
Living the Word
Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment
Think about the people around you—perhaps even in your family—who are the last to receive your attention, affection or support. Make them first this week.
In what ways does your community try to make the ‘least’ the most important?
Use the open Scriptures as a focus for prayer. Pray for those who are ‘least’. Pray for all people of good will. Pray that all people will come to know the salvation offered through Christ. A suitable song could be The Summons (GA 502). Conclude with the prayer of exorcism in the RCIA at §94E.
Jesus said to his disciples: ‘I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and how great is my distress till it is over!
‘Do you suppose that I am here to bring peace on earth? No, I tell you, but rather division. For from now on a household of five will be divided: three against two and two against three; the father divided against the son, son against father, mother against daughter, daughter against mother, mother-in-law against daughter-in-law, daughter-in-law against mother-in-law.’
(Luke 12:49–53)
Did you know?
Points of interest and Catholic lore
This text depicts an image of Jesus that contrasts the gentle, compassionate image of popular belief. It is just one example of Jesus displaying human emotion and passion for his cause.
Fire is one of the symbols of the Holy Spirit. At Pentecost, the Holy Spirit came to the disciples in the upper room in the form of tongues of flame.
The baptism that Jesus is yet to experience is his death—his ‘baptism of fire’, or the persecution he will experience because of his commitment to fulfilling the will of the Father.
Exploring the Word
This is a difficult text to read because it challenges our notions of what Jesus was like. The imagery of fire that Jesus uses has a long history in the Old Testament, which frequently mentions people passing through the fire of testing and judgment. John had prophesied about the one who would come bringing a baptism of fire and judgment—but it never occurred to him that the same one would be the first to undergo that baptism! Furthermore, the rare glimpse into Jesus’ mind reveals an agonising mixture of impatience and reluctance. Knowing that God’s redemptive plan requires him to bring the fiery baptism of judgment upon earth—not by inflicting it on others but by undergoing it himself—Jesus feels restricted and thwarted until this mission can be accomplished.
The reference to households being divided could have been directed at Luke’s community itself. Faith in Jesus could indeed be the cause of division in families. Although Luke’s community was predominantly Gentile, it did include Jewish Christians. Some Jews failed to recognise Jesus as the Messiah, and in the late first century, they expelled Christians from their synagogues. To persist with a Christian belief would have caused great division.
What causes you to have ‘a fire in your belly’? What are you passionate about?
How do you engage with people who do not understand or accept your faith in Jesus?
Making connections
Opportunities for group discussion and personal prayer
Has your coming to faith in Christ caused division or awkwardness in your family or friends?
Who are some people you know who have ‘a fire in their belly’, or who are passionate about their beliefs?
Have you ever experienced a rift within your family? What was the cause of the division and hurt? How was this rift overcome? Or does it still need to be overcome? How can you help heal the pain and division? Share your stories.
Reflect this week on the issues, situations or factors that divide your family or friends. Try to overcome these divisions and re-establish harmony.
Use today’s collect as your prayer this week: O God, who have prepared for those who love you good things which no eye can see, fill our heats, we pray, with the warmth of your love, so that, loving you in all things and above all things, we may attain your promises, which surpass every human desire.
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 history of the Church contains numerous examples of division caused by faith, as well as numerous examples of an overly zealous defence of the faith. Some of these examples are heroic, while others are shameful to us now.
You could discuss the early persecution of the Church by the Roman authorities, as well as introduce some of the great martyrs of the early church who faced death instead of renouncing their faith. Many of these martyrs are mentioned in the first eucharistic prayer. An online search will yield numerous stories about early martyrs.
You could make comparisons with more recent examples of martyrdom or with people who had great faith, passion and zeal.
You could discuss situations in which religion (not only Christianity) lies at the heart of conflict or tension. Extend this discussion to how God would wish such conflicts to be resolved. What lessons can we learn to resolve conflicts in our own lives or relationships?
Symbols and images
Like many symbols, fire can have both positive and negative connotations. It can be a painful and destructive force, or something to be feared and shunned. It can also be a purifying agent that burns away what is unwanted. Fire is also used in the testing of precious metals. In the Australian context, bushfire is the cause of death and destruction; however, it also causes the regeneration and new birth of many native species of flora.
Fire is also a symbol of passion, and it is often used in turns of phrase and concepts that capture this emotion—such as ‘fire in the belly’ or the fire of one’s love.
Living the Word
Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment
What passion for the faith is displayed in your own community? How can this passion be harnessed and directed? If passion is not present, how can it be ignited?
Use a flame in an open bowl as a focus for prayer (a small piece of firelighter on a bed of sand in the bowl can be used). Pray for strength and passion. Pray for each other and for all who spread the Gospel. A suitable song could be Be Not Afraid (GA 449). Conclude with the prayer of exorcism in the RCIA at §94A.
Jesus said to his disciples: ‘There is no need to be afraid, little flock, for it has pleased your Father to give you the kingdom.
‘Sell your possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it. For where your treasure is, there will your heart be also.
‘See that you are dressed for action and have your lamps lit. Be like men waiting for their master to return from the wedding feast, ready to open the door as soon as he comes and knocks. Happy those servants whom the master finds awake when he comes. I tell you solemnly, he will put on an apron, sit them down at table and wait on them. It may be in the second watch he comes, or in the third, but happy those servants if he finds them ready. You may be quite sure of this, that if the householder had known at what hour the burglar would come, he would not have let anyone break through the wall of his house. You too must stand ready, because the Son of Man is coming at an hour you do not expect.’
Peter said, ‘Lord, do you mean this parable for us, or for everyone?’ The Lord replied, ‘What sort of steward, then, is faithful and wise enough for the master to place him over his household to give them their allowance of food at the proper time? Happy that servant if his master’s arrival finds him at this employment. I tell you truly, he will place him over everything he owns. But as for the servant who says to himself, “My master is taking his time coming,” and sets about beating the menservants and the maids, and eating and drinking and getting drunk, his master will come on a day he does not expect and at an hour he does not know. The master will cut him off and send him to the same fate as the unfaithful.
The servant who knows what his master wants, but has not even started to carry out those wishes, will receive very many strokes of the lash. The one who did not know, but deserves to be beaten for what he has done, will receive fewer strokes. When a man has had a great deal given him, a great deal will be demanded of him; when a man has had a great deal given him on trust, even more will be expected of him.’
(Luke 12:32–48)
Did you know?
Points of interest and Catholic lore
According to Roman custom, one day was reckoned from midnight to midnight, and the night was divided into four watches. According to Jewish custom, one day was reckoned from sunset to sunset, and the night was divided into three watches.
Jewish weddings involved the groom going in procession to the home of the bride, where the wedding and a feast were held. After this celebration, the groom returned to his own home with his bride to begin their life together.
Exploring the Word
The longer version of today’s gospel opens with a sublime promise: ‘There is no need to be afraid, little flock, for it has pleased your Father to give you the kingdom’. These words convey such intimacy, not only in regard to Jesus’ relationship with his ‘little flock’ but also in the Father's promise to bestow the kingdom onto the flock. However, this intimate relationship and promise do not remove our responsibility. On the contrary! Our response to this promise—whether we have faith in it or doubt it—will determine our response to the demands that Jesus makes of us: detachment from possessions, readiness for the Lord when he comes and integrity of life. We have been given a great deal, and a great deal will be demanded from us in return. We must be attentive to the Master’s requirements.
What good things have you been given in your life?
In what concrete ways can you make yourself ready for the Lord?
Making connections
Opportunities for group discussion and personal prayer
Do you know what the Master wants but have difficulty fulfilling it?
Recall an experience in which you found yourself completely unprepared. What were the circumstances? What did you do? What was the outcome? Share your stories.
At the end of each day this week, spend some time reflecting on how well you lived the Gospel call. Resolve to be more attentive to preparing for what is to come, if necessary.
Use an adaptation of a verse from today’s psalm as your prayer this week: My soul is waiting for the Lord. The Lord is my help and my shield. May your love be upon me, O Lord, as I place all my hope in you.
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
Jesus promised that he would return at the end of time and usher in the new creation of God’s reign. The earliest church communities believed that the Second Coming would occur very soon; however, as time passed, they modified this belief with the realisation that they had to live the life of discipleship in the here and now while they waited for Christ’s return in glory. The Church today still holds this belief, and it is at the heart of our Creed: ‘He will come again in glory to judge the living and the dead.’ This belief requires us to remain ready.
Explore the idea of God’s reign being already present through the death and resurrection of Jesus, but not yet completed (see CCC, §668ff).
Link the idea of making oneself ‘ready for the Lord’ to the catechumens’ approach to baptism. In what ways is their RCIA journey making them ‘ready for the Lord’?
Symbols and images
In this text, the imagery of the vigilant servants who remain ready for their master’s return at any hour of the night reminds us to live expectantly and to be prepared for what is to come. Reflect on your own journey towards Jesus so far. Are you now living expectantly as you prepare for what is to come?
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 local community involved in the journey that the catechumens are undertaking? How can the community become more deeply involved in this journey? How can the catechumens’ journey enrich and deepen the faith life of others in the community?
Pray for openness to God and a spirit of courage to respond to God’s call. Pray a prayer of thanks for the gift of the kingdom. Pray for each other. A suitable song could be We Walk in Faith (GA 447). Conclude with the prayer of exorcism in the RCIA at §94F.
A man in the crowd said to Jesus, ‘Master, tell my brother to give me a share of our inheritance.’ ‘My friend,’ he replied, ‘who appointed me your judge, or the arbitrator of your claims?’ Then he said to them, ‘Watch, and be on your guard against avarice of any kind, for a man’s life is not made secure by what he owns, even when he has more than he needs.’
Then he told them a parable: ‘There was once a rich man who, having had a good harvest from his land, thought to himself, “What am I to do? I have not enough room to store my crops.” Then he said, “This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time.” But God said to him, “Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?” So it is when a man stores up treasure for himself in place of making himself rich in the sight of God.’
(Luke 12:13–21)
Did you know?
Points of interest and Catholic lore
According to the law of Israel, if people had more than they needed, then they were required to share the excess with those who did not have enough. The goods of the earth belong to all.
According to the Acts of the Apostles, the early church members shared their wealth so that all members would have what they needed (Acts 2:44–45).
St John Chrysostom wrote, ‘Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours but theirs.’
The proper use of wealth and money is a major theme in the Gospel of Luke.
Exploring the Word
In today’s text, Jesus finds himself in a situation in which he is asked to render judgment on a claim one brother has made against another. In a sense, this request shows that Jesus is recognised as an authority, given that a rabbi was expected to be able to make judgments on all facets of law. According to the law, the firstborn son inherited a double portion of his father’s inheritance—that is, he inherits twice as much as his brothers (Deuteronomy 21:17). Perhaps this man’s brother was not keeping the law. However, Jesus refuses to be drawn into such a debate because it does not align with his mission. He has come to establish a new way, one in which women and men are drawn into God’s reign. The parable of the unwise man makes this point. A person’s life is not made secure by what he or she owns. It is better to store riches in heaven than in the here and now.
Discuss these words of Dom Helder Camara:
I used to think when I was a child that Christ might have been exaggerating when he warned about the danger of wealth. Today I know better. I know how very hard it is to be rich and still keep the milk of human kindness. Money has a dangerous way of putting scales on one’s eyes, a dangerous way of freezing people’s hands, eyes, lips and hearts.
There are also many examples of wealthy people who have undertaken extensive works of philanthropy. Explore some of these examples. Why do you think some people act in this way?
Making connections
Opportunities for group discussion and personal prayer
How important is the acquisition of material wealth to you? Does it distract you from what is truly important?
What should you do better to make yourself ‘rich in the eyes of God’?
We often hear of wealthy people who cannot seem to find happiness despite their wealth. Who are some of these people, and what has befallen them? Have you ever experienced a time when material comfort was no buffer against suffering? Have you ever experienced great happiness despite not having extensive material wealth? Share your reflections.
Approach this teaching two ways this week: reflect on the attitudes and values that you should cultivate to be rich in the sight of God, and share some of your excess wealth with those in need.
Use today’s gospel acclamation this week, and reflect each day on this saying of Jesus. What does it mean to be ‘poor in spirit’? Happy the poor in spirit; the kingdom of heaven is theirs!
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
For the Church, works of mercy are among the obligations that all Christians must have. The spiritual works of mercy include ‘instructing, advising, consoling, comforting … forgiving and bearing wrongs patiently’; the corporal (bodily) works of mercy include ‘feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned … burying the dead’ and ‘giving alms to the poor’ (CCC, §2447).
Consider each of these acts one by one and explore what they mean and how we can include them in our daily lives.
You could invite people to share how they undertake some of these works of mercy in the local context.
Symbols and images
The quest for material comfort and security can distract us from what is truly important. We become so easily preoccupied with acquiring ‘things’ rather than attitudes and values. Pope John Paul II has said:
It is not wrong to want to live better; what is wrong is a style of life which is presumed to be better when it is directed towards ‘having’ rather than ‘being’.
(Centesimus Annus, §36)
Similarly, Pope Francis has said that ‘money must serve, not rule’ (address to UNIPAC conference participants, 17 November 2016). Contemplate the image of being ‘rich in the sight of God’.
Living the Word
Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment
In what ways does your community provide opportunities to practice works of mercy? For example, does it provide opportunities to visit the sick or console those who grieve? How can catechumens become involved in these activities?
The open Scriptures and a handful of coins could symbolise the choices that form the heart of today’s gospel. Pray for each other as you strive to make yourselves rich in the sight of God. Pray for all people who work with those in need. A suitable song could be Seek Ye First the Kingdom of God (GA 456). Conclude with the prayer of exorcism in the RCIA at §94C.
