We Would Suggest the Following 60-To-90 Minute Format for the Small Group

Reflecting On Sunday’s Readings

September, 2017

The following series is free, downloadable small-group materials based on each week’s Mass readings and taking into account the seasons of the liturgical year. Each study provides an introductory reflection on some aspect of the readings or on personal spirituality. Each of the readings is provided along with a few questions designed to engage the heart and stimulate the group’s discussion. These small-group materials will be provided on a continuing basis in monthly segments

We would suggest the following 60-to-90 minute format for the small group:

1. Open with a moment of quiet reflection and prayer.

2. Discuss the introductory reflection with a question or comment like, “What do you feel is important for us to grasp in this introduction?” or “What stood out to you from these opening paragraphs?” As the facilitator of the discussion be ready to share one or two things which were important to you from the introduction.

3. Have someone read the First Reading and ask several people to share their answers to the reflection questions. Effective group-dynamic techniques should be used to further stimulate the discussion and affirm the participation.

4. The Responsorial Psalm provides a reflective transition from the First Reading to the Gospel Reading, so have the Psalm read aloud. You may do this without additional comment, or you may want to draw their attention to something you feel is pertinent.

5. You can either read this week’s Second Reading next and ask several people to share their answers to the reflection questions, or cover the Second Reading after you cover the Gospel Reading. The Second Reading does not always have a clear connection to the other Sunday Mass readings, so do not feel like you need to force a connection. However, you can provide an opportunity for the Holy Spirit to draw a connection by asking, “How do you see this passage tying into the theme of the readings?”

6. Move on to the Gospel Reading, repeating the process by asking several people to share their answers to the reflection questions.

7. Approximately equal time for discussion should be given to each of the sections: Introduction, First Reading, Gospel Reading, and the Second Reading. Obviously, if one section is especially stimulating, you should give some additional time to discussing it.

8. Close the discussion with group prayer, using various prayer formats.

We trust that God will use these materials to make His Word more meaningful to you, both within the small group environment and during Mass as you hear the Scripture is read and taught. We would appreciate knowing if you are using the Reflecting on Sunday’s Readings, and would welcome your feedback, either through the Emmaus Journey web page form, or by direct e-mail.

Sincerely in Christ,

Richard A. Cleveland

Reflecting On Sunday’s Readings

THE TWENTY-SECOND SUNDAY IN ORDINARY TIME—September 3, 2017

Introduction: When, like Peter in this week’s Gospel reading, we volunteer spiritual advice to another person, is it simply our own opinion we offer, or does the advice we give reflect God’s view and opinion ?

This week’s Gospel reading is a continuation of last week’s Gospel reading, and together they pose quite a contrast. Previously, Peter was commended by Jesus for answering correctly, “You are the Christ, the Son of the living God,” a truth revealed to Peter by God, and differing from those responses of the other disciples. Now, in this week’s reading, Peter once again boldly offers his opinion to Jesus, "God forbid, Lord! No such thing shall ever happen to you." Immediately, Jesus strongly rebukes Peter and tells him that he is taking the side of men and like Satan is presenting a hindrance to Jesus doing God’s will. Surely Peter must have experienced some confusion and loss of confidence. Which one of us, out of our love for Jesus, would not have replied the same?

These two incidences put in sharp perspective the wisdom of James 1:19, “Let every man be quick to hear, slow to speak …” How often are we presented with opportunities to provide counsel and advise, wherein we quickly expound on what we believe is right, or what we believe is God’s opinion. Granted we have the indwelling of the Holy Spirit which Peter did not have at this point in his life, however we must also remember that we have a healthy portion of our fallen nature as well. We would also do well to remember God’s admonition to Israel, “For my [God’s] thoughts are not your thoughts, neither are your ways my ways, says the Lord.” We need to realize that our first, automatic understanding of God’s words may well not be anything more than a superficial understanding of truth. It is often not much deeper or more insightful than would be that of an enlightened unbeliever. God’s thoughts and ways become ours when our mind, over time, remains open to the Holy Spirit to receive the wisdom of God, and when we allow him to shape our will to embrace his ways.

In some sense our mind is like a sponge. Whatever it is saturated with is what will come out when probed. If our mind mainly takes in the world’s messages and opinions through the things we read, listen to, watch and think on, we should not be surprised when it responds with spiritual insight which is in keeping with mankind’s view of things. On the other hand, the more we saturate our minds with sacred Scripture, with prayer, and with the wise thoughts of the Holy Spirit, the more we will stand in amazement as we hear our lips express thoughts consistent with God’s view of things.

We should avoid thinking that we will develop and experience this transformation in thinking in isolation. The wisdom of the Church, both past and present can provide valuable insight and be used by the Holy Spirit to make the complex things of the Spirit, clearer. Thomas à Kempis is an example of what we mean. He said “Blessed are the ears that listen to the Truth teaching inwardly, and not to the voices of the world. Blessed are the eyes that are closed to outward things, but are open to inward things.”

We have had 2000 years’ experience of the Holy Spirit’s leading the Church into Truth. How foolish it would be of us to insist on re-discovering his lessons on our own. It is not only foolish but impossible. A counselor becomes wise by walking with, listening to, and thinking with those who are wise. Let’s ask God to give us the wisdom and understanding to seek his wisdom and understanding.

First Reading — Jeremiah 20:7-9

7 You duped me, O LORD, and I let myself be duped; you were too strong for me, and you triumphed. All the day I am an object of laughter; everyone mocks me. 8 Whenever I speak, I must cry out, violence and outrage is my message; The word of the LORD has brought me derision and reproach all the day. 9 I say to myself, I will not mention him, I will speak in his name no more. But then it becomes like fire burning in my heart, imprisoned in my bones; I grow weary holding it in, I cannot endure it.

With what do you think Jeremiah is really struggling.

Responsorial Reading — Psalms 63:2-6, 8-9

2 O God, you are my God-- for you I long! For you my body yearns; for you my soul thirsts, Like a land parched, lifeless, and without water. 3 So I look to you in the sanctuary to see your power and glory. 4 For your love is better than life; my lips offer you worship! 5 I will bless you as long as I live; I will lift up my hands, calling on your name. 6 My soul shall savor the rich banquet of praise, with joyous lips my mouth shall honor you! …8 That you indeed are my help, and in the shadow of your wings I shout for joy. 9 My soul clings fast to you; your right hand upholds me.

Second Reading — Romans 12:1-2

1 I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship. 2 Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect.

Explain the various motivations this passage provides for living a sacrificial life.

What would a life “conformed to this world” look like?

Gospel Reading — Matthew 16:21-27

21 From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. 22 Then Peter took him aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." 23 He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."

24 Then Jesus said to his disciples, "Whoever wishes to come after me must deny himself, take up his cross, and follow me. 25 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. 26 What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? 27 For the Son of Man will come with his angels in his Father's glory, and then he will repay everyone according to his conduct.

4. Practically speaking, what does it mean to “deny” one’s self?

5. What does the symbolism of a cross mean and why would someone choose to take it up?

6. Identify the values revealed in this passage, both those that are godly and those that are worldly.

7. For the average person in the pew, what does it mean to lose one’s life for Jesus’ sake?

The New American Bible, (Nashville, Tennessee: Confraternity of Christian Doctrine) 1997.

Reflecting On Sunday’s Readings

THE TWENTY-THIRD SUNDAY IN ORDINARY TIME—September 10, 2017

Introduction: For sixteen years they had not spoken to each other, nor attended family occasions where the other was present. For sixteen years a cloud had hung over family and friends knowing that no event, no matter how special, would be complete because one or the other, or usually both, would choose to absent themselves. That’s what unforgiveness, bitterness and rancor does. It poisons the atmosphere of all it touches. Now with the sudden and tragic death of their beloved parents they were once again together, weeping in their grief. Amazingly, neither could remember what it was that divided them. Their grief was doubly bitter not only for the tragic loss of both parents, but also for the tragic sixteen years of heartbreak they brought on their parents, others, and themselves through their practice of unforgiveness.

We all know of or have participated in similar instances of harboring unforgiveness, bitterness and rancor, perhaps not lasting for as long or being as pronounced, but nevertheless equally damaging. Sometimes we have observed it within our human families and sometimes we have observed it within our spiritual families. In either case, it should not be so, for it is our Father’s will that we dwell together in unity. “How important a place the unanimity and harmony of brothers hold with God! We can know from this very fact that the Lord has clearly said that when two or three pray in unanimity, the Father grants everything from heaven. For with God nothing is more pleasing than brotherly peace, nothing better than unanimity and harmony, according to what is written: ‘Behold, how good and pleasant it is when brothers dwell in unity.’” (Chromatius, from Ancient Christian Commentary on Scripture, Vol Ib)

This Sunday’s reading in Ezekiel reminds us of the responsibility and power a community of faith has to its individual members and the responsibility and power individual members have to their faith community. We are to watch for one another’s souls, love requires it as the second reading points out. Not only does love require it, love specifies the manner in which our watch care for one another should be conducted.

In the Gospel reading Jesus provides advice for bringing about repentance, reconciliation and restoration between brothers. He offers the only antidote for unforgiveness, bitterness and rancor; unconditional love. It is important to recognize that at the heart of Jesus’ concern is the spiritual welfare of the sinner. There is no hint of proving the sinner wrong nor of shaming or punishing the wrongdoer. Rather Jesus’ motive is to correct the individual and bring about restoration in as gracious and inconspicuous a manner as possible.

It is out of a heart of love and concern for the wrongdoer’s spiritual wellbeing that we engage in the process which Jesus enumerated, and not for some kind of personal satisfaction. If it is a case of simply being personally wronged we would not need to go through such an elaborate process, we would need to simply practice forgiveness as we have been instructed. But out of a love for the Father and his desire for unity, and out of a love for our brother or sister, and a concern for their spiritual welfare Christ counsels us to go through this process of repentance, reconciliation, and restoration. Consequently, whether we are the offender, or the one offended, we should open our hearts to participate fully in the process of maintaining peace between brothers and sisters.

First Reading — Ezekiel 33:7-9

7 You, son of man, I have appointed watchman for the house of Israel; when you hear me say anything, you shall warn them for me. 8 If I tell the wicked man that he shall surely die, and you do not speak out to dissuade the wicked man from his way, he (the wicked man) shall die for his guilt, but I will hold you responsible for his death. 9 But if you warn the wicked man, trying to turn him from his way, and he refuses to turn from his way, he shall die for his guilt, but you shall save yourself.

1. Describe your responsibility to warn others about the consequences of sinful behavior.