Reading of the Word of God
Alleluia, alleluia, alleluia
I am the good shepherd,
my sheep listen to my voice,
and they become
one flock and one fold.
.
Alleluia, alleluia, alleluia
Ecclesiastes 1,2-11
Sheer futility, Qoheleth says. Sheer futility: everything is futile! What profit can we show for all our toil, toiling under the sun? A generation goes, a generation comes, yet the earth stands firm for ever. The sun rises, the sun sets; then to its place it speeds and there it rises. Southward goes the wind, then turns to the north; it turns and turns again; then back to its circling goes the wind. Into the sea go all the rivers, and yet the sea is never filled, and still to their goal the rivers go. All things are wearisome. No one can say that eyes have not had enough of seeing, ears their fill of hearing. What was, will be again, what has been done, will be done again, and there is nothing new under the sun! Take anything which people acclaim as being new: it existed in the centuries preceding us. No memory remains of the past, and so it will be for the centuries to come -- they will not be remembered by their successors.
Alleluia, alleluia, alleluia
I give you a new commandment,
that you love one another.
Alleluia, alleluia, alleluia
Qoheleth (the "Teacher") is a pseudonym that conceals the author of these "words"; it could also be translated as "preacher." The term evokes the "assembly" (qahal), perhaps a religious assembly or a group of disciples, or more generically, the "people" (see 12:9). The beginning of the passage presents its most famous phrase of this book of the Bible: "All is vanity." The Hebrew word for vanity, "hebel", means "breath of wind." It is a metaphor for all of life, indeed, for all of reality, which is "like" a breath. The author captures the fleetingness, the instability, the littleness, and the vanity that are woven through and make up all of human existence. But at the same time life also appears as something beautiful. It is true, there is an exhausting coming and going of all things, and yet "there is nothing new under the sun." The creation - Ecclesiastes suggests - seems to be condemned to perpetual motion without any goal: a movement similar to that of the wind that comes and goes. Immersed in this whirlpool of weakness, humanity cannot have the last word on anything: there is no end to discussions and understandings! All human speeches and theories are an incessant and endless searching: "All things are wearisome; more than one can express." Even science does not grasp the deeper sense of history: it does not understand the transformations of things. If "what has been," natural phenomena, and "what has been done," human history, do not produce anything truly "new," how can we find the meaning, the "fulfilment," of this endless "circuit"? A resigned attitude might find a justification here. And people often say: nothing can be changed; everything is always the same. But Qoheleth does not support an "eternal return of all things." Instead he hints there is an "end" of human existence, since God is the creator. Only one thing is certain for the Teacher: nothing "new" can come from humanity. However, if we read this little book in the context of whole of Scripture, we realize that stability and the meaning of life flow from God. The prophets remind us of this: "I am about to do a new thing," the Lord says through Isaiah (43:19).
Prayer is the heart of the life of the Community of Sant'Egidio and is its absolute priority. At the end of the day, every the Community of Sant'Egidio, large or small, gathers around the Lord to listen to his Word. The Word of God and the prayer are, in fact, the very basis of the whole life of the Community. The disciples cannot do other than remain at the feet of Jesus, as did Mary of Bethany, to receive his love and learn his ways (Phil. 2:5).
So every evening, when the Community returns to the feet of the Lord, it repeats the words of the anonymous disciple: " Lord, teach us how to pray". Jesus, Master of prayer, continues to answer: "When you pray, say: Abba, Father". It is not a simple exhortation, it is much more. With these words Jesus lets the disciples participate in his own relationship with the Father. Therefore in prayer, the fact of being children of the Father who is in heaven, comes before the words we may say. So praying is above all a way of being! That is to say we are children who turn with faith to the Father, certain that they will be heard.
Jesus teaches us to call God "Our Father". And not simply "Father" or "My Father". Disciples, even when they pray on their own, are never isolated nor they are orphans; they are always members of the Lord's family.
In praying together, beside the mystery of being children of God, there is also the mystery of brotherhood, as the Father of the Church said: "You cannot have God as father without having the church as mother". When praying together, the Holy Spirit assembles the disciples in the upper room together with Mary, the Lord's mother, so that they may direct their gaze towards the Lord's face and learn from Him the secret of his Heart.
The Communities of Sant'Egidio all over the world gather in the various places of prayer and lay before the Lord the hopes and the sufferings of the tired, exhausted crowds of which the Gospel speaks ( Mat. 9: 3-7 ), In these ancient crowds we can see the huge masses of the modern cities, the millions of refugees who continue to flee their countries, the poor, relegated to the very fringe of life and all those who are waiting for someone to take care of them. Praying together includes the cry, the invocation, the aspiration, the desire for peace, the healing and salvation of the men and women of this world. Prayer is never in vain; it rises ceaselessly to the Lord so that anguish is turned into hope, tears into joy, despair into happiness, and solitude into communion. May the Kingdom of God come soon among people!
For the sick, in memory of the dead, for peace
