Thursday, April 24, 2014

Friday, April 25, 2014 - When you are unable to do something and someone offers a suggestion, how do you respond? Do you reject it outright because you think you know it all, or do you try it out?

To read the texts click on the texts: Acts4:1-12; Jn 21:1-14

Most scholars today see Jn 21:1-25 as a later addition to the Gospel of John. It is not clear whether this material was added by the Evangelist or added later by another redactor or editor. It is true that the language of Chapter 21 differs from the rest of John’s Gospel but, it is also true that all existing manuscripts of John contain Chapter 21. The difference in language is explained as being conditioned by the content and not because someone other than the Evangelist wrote it. Yet, some are clear that, because of the ecclesial concerns which are at the forefront in Chapter 21, and which are not the focuses of the Gospel until Chapter 20, it was added later. Others see the ecclesial concerns as essential to the ending of the Gospel and so, regard Chapter 21 as an integral part of the Gospel. Be that as it may, Chapter 21 is now part of the Gospel and so must be interpreted within the framework of the whole Gospel of John.

There are two parts to this post resurrection story. The first deals with the miraculous catch of fish and the second with the recognition of the risen Lord.

The text begins by informing the reader that Jesus revealed himself to his disciples and then goes on to narrate how this revelation took place. The story is thus to be interpreted as an epiphany. Seven disciples are mentioned, of which only three are named. The beloved disciple, who is mentioned later in the narrative, is one of the seven. The activity of fishing on the part of the disciples, even after they had received the commission from the risen Lord in Chapter 20, may be seen as a sign that they had not obeyed the command.  It might be seen as a sign that they had given up and returned to their former way of life or even as an indication of their aimlessness. This means that an appearance of the risen Lord, and even a command from him, is not enough to cause a transformation in one’s outlook to life. One must be willing to take risks and believe.

The response of the other six to Peter’s statement that he is going fishing is to go with him. This indicates a sense of community and oneness. Though they may not be able to fully understand the significance of going fishing at this crucial time, they will collaborate with Peter. They will pull together. However, despite all their efforts, they are not able to achieve anything. Jesus appears unobtrusively when it is light, and asks a question about the catch. They respond that they have caught nothing. They obey Jesus’ command to cast the net on the right side and are successful. The quantity of fish is so great that they struggle to haul in the net.

The second part of the story narrates the recognition of the risen Lord. The miraculous catch seems to be the reason why the beloved disciple is able to recognize that it is the Lord. Here, too, like at the empty tomb (20:8), he is able to recognize through his intuition. Peter responds to this statement with alacrity, though his desire to be clothed and therefore, respectful, restrains him. The other disciples respond soberly.

The enormity of the catch is detailed in the number of fish caught, namely one hundred fifty three. A variety of interpretations have been offered to explain this number. St. Augustine proposed a mathematical way of reading this number which is regarded even today as plausible. His explanation was that the number 153 is obtained when all of the integers from 1 to 17 are added together; this mathematical fact thus suggests the completeness of the number 153. Others regard the number as clearly indicating that the narration of this event is an eyewitness account of what actually happened. This is why the number is not a round number, but 153. Still another interpretation is that 153 was the number of species of fish known to Greek zoologists of that time and thus, it signifies that every kind or species of fish was caught in the net. This symbolizes that no one is excluded. That the net did not break, despite the fact that there were so many fish, is an indication of unity even in diversity. That this seems to be the best explanation is confirmed by the fact that the verb “to haul” used here of Peter’s hauling the net ashore is the same verb used to describe those who come to Jesus from God (6:44).  It is the same verb that is used to describe the salvific effect of Jesus’ death when he will “draw’ (haul) all people to himself (12:32). Thus, the disciples continue the mission of Jesus even when they fish, by drawing all to him.

Since the disciples “know’ it is the Lord they do not ask him his identity. Jesus plays the host and invites them to dine with him.

At least three significant points are made by this text. The first is that there is no guarantee that, just because a person has “seen” and “heard” Jesus, he/she will obey his commands or continue his mission. It is possible that, even after such an experience, one will continue in the old ways.

Second, any mission that is undertaken without the help of the Lord will rarely meet with success as is evident in the disciples’ failure to catch anything, even after all their strenuous efforts. Sometimes, it is the words of a stranger that result in the transformation of a situation. To hear these words, it is important to be as open and receptive as the disciples were though they did not know who that stranger was. If the disciples, instead of listening to what the stranger was saying, had acted arrogantly and with pride, they would never have made the miraculous catch and may never have encountered Jesus.


Third, exclusivity has no place in any mission that has its roots in Jesus’ mission. All are included and all are welcome. Even more, each retains his/her identity and is still very much a part of the whole. There is no need for uniformity in the family of Jesus, but unity is very much a core value.

Wednesday, April 23, 2014

Thursday, April 24, 2014 - Have you received the forgiveness that Jesus proclaimed? How will you preach this forgiveness today?

To read the texts click on the texts: Acts 3:11-26; Lk24:35-48

These verses contain the appearance of the risen Jesus to the eleven and their companions.  Luke’s account has parallels with the accounts found in Matthew, Mark, and John.  Here, too, like in the Emmaus story, the disciples are unable to recognize Jesus. When Jesus appears to them and greets them with a wish of peace, they think they are seeing a ghost and so, are frightened and terrified. Jesus’ response to these emotions is to ask why they are frightened and why doubts must arise.  In order to prove to them that it is indeed he, Jesus shows them his hands and feet and invites them to touch him. This is to prove that he is not a spirit which has no flesh and bones. Despite this invitation, they continue to doubt. Jesus then asks them for something to eat.  He eats what they give him, in front of them. This gesture results in portraying the reality of the bodily resurrection of Jesus. Yet, Luke does not explicitly state that the disciples believed, even after seeing Jesus eat.

Jesus does something more. He explains to them, like he did to the disciples on the road to Emmaus, the scriptures and the things concerning him that the scriptures had foretold. Scripture could only be fulfilled in the death and resurrection of Jesus. After this, he commissions them to be witnesses of this fact and through it, the gift of forgiveness of sins to all nations, which will begin in Jerusalem.

Thus, the text which began with the doubt and confusion of the disciples ends with them being made witnesses of the bodily resurrection of Jesus.  They are witnesses that his death and resurrection have resulted in salvation and forgiveness of sins for all humankind.

The points that Luke seems to want to make here are first, that Jesus has indeed been raised, and bodily, and second, that the disciples who will proclaim this fact were eye witnesses to this event.  It was not simply an event that took place beyond history (though the resurrection, as such, is a meta-historical event) but happened in space and in time, was real, and witnessed by the disciples who saw the risen Lord.


The hands and feet that Jesus showed his disciples are visible today in each of us who claim to be his disciples. These are to be shown to the world as “proof” not only of the fact that Jesus is alive, but that in his name, forgiveness is even now being preached. It is significant that the content of the preaching, even after the resurrection of Jesus, is to be forgiveness, because that is why Jesus came into the world; to save people from their sins. This forgiveness can be preached and made real only if we bear witness to it through our lives.

Tuesday, April 22, 2014

When the Lord explains this is what happens ....

See the text HERE

Wednesday, April 23, 2014 - What is it that keeps you from recognizing Jesus? Is it your focus on the negative?

To read the texts click on the texts: Acts3:1-10; Lk 24:13-35

“That very day” – This phrase refers to the immediately preceding scene in which the women who saw the empty tomb return and narrate to the eleven and to all the rest what they had witnessed. The response of those who heard about the empty tomb from the women interpreted it as an “idle tale and they did not believe them” (24:11).

“two of them” – these are not identified, though later we are told that one of them is Cleopas (24:18). Luke could be intending that the reader place him/herself in the position of the ones who are travelling.

“all these things that had happened” – This phrase refers to all that has happened in the passion and death of Jesus.

“While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him.” – They are discussing the things that happened to Jesus when Jesus himself approaches them. These verses also make us wonder how and when they will recognize him. While the use of the passive tense “were kept” may indicate that God prevented them from recognizing him, it may also indicate that their closed attitude or their despondency kept them from recognizing Jesus.

“What is this conversation…? And they stood looking sad.” – The question of Jesus takes them by surprise so that they have to stop their walking.

“Cleophas” – now we are given the name of one of the travellers. The fact that Cleopas was not well known in the early Christian community, and is not in any lists of the Twelve, adds credibility to the story.

“Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” – the irony is that, whereas the question assumes Jesus is the only one who does not know of these earth-shattering events, he is the only one who does know the meaning of all that has taken place.

“What things?” – Jesus feigns ignorance. This simple question of Jesus leads to a lengthy explanation.

Cleopas summarizes the events of Jesus’ life, leading to his death. The death of Jesus, which was indeed the fulfilment of all hope, is seen by Cleophas as the frustration of their hope. He also narrates the report of the women, and concludes with an emphatic statement, “But him they did not see.”

“O foolish men, and slow of heart to believe…” - Jesus brings the irony to an end and reveals himself and the meaning of the resurrection to them. In his explanation, Jesus insists that suffering was a necessary condition for the resurrection.

“He appeared to be going further” – While on the surface, it seems that Jesus did not want to intrude on their plans. On a deeper level, it reinforces the idea that Jesus never forces himself on others. Jesus always leaves the other free. Faith must be a response to God’s constant revelation and grace.

“Stay with us.  So he went in to stay with them” - Jesus accepts the invitation offered by the two disciples.

“took the bread and blessed, and broke it, and gave it to them.” – These are the same verbs that are used at the feeding (9:16) and at the last supper (22:19). Jesus the guest becomes the host.

“And their eyes were opened and they recognized him” – At table they saw who the stranger was. Sharing bread with a stranger makes the Lord present.

“and he vanished from their sight” – God cannot be captured only by the external senses. We need to encounter him also in our hearts.

“Did not our hearts burn within us..?” – Any encounter with Jesus cannot leave one untouched.

“And they rose that same hour and returned to Jerusalem...” – The Gospel of Luke begins and ends in Jerusalem, and the journey to Jerusalem dominates the ministry of Jesus. The return journey is narrated very briefly. This could also indicate the urgency of the disciples in wanting to communicate to the others their experience of Jesus. It was an experience that they could not contain in their hearts, but had to share with others.

Only after the two hear of the appearance to Simon do they get a chance to share their own experience. The words “what had happened on the road” signifies the conversation that took place between them and Jesus, in which Jesus opened the scriptures to them.  “how he was known to them in the breaking of the bread” signifies the meal that Jesus shared with them.


This story of the appearance of Jesus to the disciples on the road to Emmaus, which is found only in the Gospel of Luke, speaks about the failure of two disciples to recognize their fellow traveller. The moment they recognize the Lord, he disappears from their sight. The story is for the sake of those who will believe without seeing. It tells us that the presence of the Lord can be known in experiences that transcend the events of the resurrection appearances. It tells us that, even in the darkest moments of our lives, when we are tempted to throw up our hands in despair, when we are tempted to give up, the Lord is walking by our side. We have only to “open” our eyes to see. Emmaus is not simply a geographical location. It is a place to which we go to escape from the realities of life when we find them too hard or harsh to bear. This may be an external place (a movie theatre, out of the home, somewhere on the road) or a habit (excessive drinking) or even an internal disposition that we may adopt (giving into frustration, despair, despondency, depression, etc). Emmaus may be a feeling that life is not worth living; that everything is in vain, that it is of no use to anyone whatsoever. Emmaus is whatever we do or wherever we go to make ourselves forget that even the wisest and bravest and loveliest decay and die, that even noble and pure ideals like love, fellowship, and freedom, have been twisted by people for selfish ends. The risen Lord meets us on this, our road to Emmaus, and assures us of his presence. He invites us not to give up or give in. He tells us that we must continue despite all evidence to the contrary, and that we must keep on keeping on. The story also warns us that the Lord will not always come in the manner in which we expect him to come and, that he may come when we least expect him.

Monday, April 21, 2014

Tuesday, April 22, 2014 - Have your “tears” come in the way of your encountering the Lord? Will you stop crying today?

To read the texts click on the texts: Acts 2:36-41; Jn20:11-18

Mary Magdalene had seen the empty tomb and went and told Peter and the beloved disciple about it. They, too, go to the tomb and find it empty. While Peter and the beloved disciple return home (20:1-10), Mary returns to the tomb. Though John does not give any reason why Mary returns to the tomb, he, also, of all the evangelists, tells us that she stood outside the tomb weeping. This detail sets the stage for the fulfillment of the promise of Jesus that the sorrow of the disciples will turn to joy (16:20, 22). Mary sees the angels who make no pronouncement of the resurrection. In John, the pronouncement of the resurrection and ascension comes only through Jesus. The angels only draw attention to Mary’s present state. Mary’s response to the question of the angels is a plaintive cry for her “lost” Lord.

Immediately after she makes this statement, Jesus himself appears to her but, because of her tears, she cannot recognize him. While Jesus repeats the question of the angels and thus, draws renewed attention to Mary’s present state, he asks a second and more important question: “Whom are you looking for?” This, or a similar question, is asked three times in the Gospel of John. The first time Jesus asks such a question is to the two disciples who follow him (1:38). These are the first words spoken by Jesus in the Gospel of John and so, carry added significance. The question here is “What do you seek?” The second time, the question is asked of those who come to arrest Jesus in the garden (18:4). The question in all three instances, while courteous, is a deep and penetrating question. It requires the one of whom it is asked to go deep into him/herself to search for the response. The disciples are seeking for the residence of Jesus but encounter the Messiah. Those who come to arrest Jesus are seeking for “Jesus of Nazareth” and so are thrown to the ground.  Mary Magdalene is seeking for the dead Jesus, but finds the risen Lord.

Yet, this recognition of the risen Lord is not easy for Mary to make. While in many instances in Jesus’ life, the metaphors he used were misunderstood, here it is Jesus himself. Mary is so caught up in her own desire for the dead Jesus and for what she wants that she cannot recognize his voice when he asks her two pertinent questions. It is only when Jesus calls her name that she is awakened. Though some spiritualize this scene by stating that Mary recognized Jesus since only he called her in this manner, it is not plausible, since John does not speak of the intonation or inflection in the voice of Jesus. Others interpret this scene as a revelation of Jesus as the good shepherd who knows his sheep by name. The sheep respond to his voice, when he calls to them, as Mary does here. Though this is more plausible, it must also be noted that Mary does not recognize Jesus’ voice before he calls her name, although he has asked two questions of her. It thus seems that the main reason Mary was able to recognize Jesus when her name was called was because, being so caught up in herself, only calling her by name would have awakened her from her stupor. That this seems to be the best explanation is also evident in the response of Mary on hearing her name. After addressing Jesus as “Rabbouni”, which is an endearing term, she wants to cling to Jesus. Though the text does not explicitly state that Mary held on to Jesus, his words indicate that either she was about to do so or had already done so.  Jesus will not allow this.  Mary has to go beyond her selfish interests and get used to the presence of the Lord in a new way. She need not hold onto a memory since Jesus is and continues to be.

Despite this self absorption, Jesus commands Mary to be an apostle, not merely of the resurrection but of the ascension.  For the first time in the Gospel of John, the Father becomes the Father of the disciples also. A new family is created. This means that the disciples and Jesus are related. Jesus is the brother of all disciples and the disciples share the same relationship with God that Jesus shares.

Mary does what Jesus commanded. She has indeed seen the risen Lord. This return makes new life possible for the believing community, because Jesus’ ascent to God renders permanent that which was revealed about God during the incarnation. The love of God, embodied in Jesus, was not of temporary duration, lasting only as long as the incarnation. Rather, the truth of Jesus’ revelation of God receives its final seal in his return to God.


Self pity, uncontrollable grief, and self absorption can all prevent us from encountering Jesus in the challenging situations of life just as they did Mary Magdalene. These emotions take hold of us when we misunderstand the promises of God or, when we do not take them as seriously as we ought. They arise when we give up, even before we begin, or when we prefer to be negative rather than positive about life. It is at times like these that Jesus comes to us, like he came to Mary Magdalene, and asks us to open our eyes and see that he is still with us and alive. He asks us to get used to his presence in all things, in all persons, and in all events. He asks us to be able to see him in the bad times and in the good, in sickness and in health, and in all the days of our lives. We need only open our hearts wide enough to see.

Sunday, April 20, 2014

Monday, April 21, 2014 - Has Jesus risen in your heart? How will you show this today?

To read the texts click on the texts: Acts2:14, 22-33; Mt 28:8-15

The scene which forms the text for today is found only in Matthew’s Gospel. Immediately after the women leave the empty tomb, to obey the command of the angel to tell Jesus’ disciples about his resurrection, Jesus himself meets them and thus, they are the first to see the risen Christ. Through this appearance of the risen Christ, Matthew stresses a point he made earlier through the Emmanuel prophecy (1:23) in the Mission Discourse (10:40) and in other parts of his Gospel, that Jesus would accompany his disciples on Mission. His presence with them would be a constant presence. The risen Christ, who is simply Jesus, thus stressing the continuity with the crucified Jesus, repeats the command of the angel. However, in Jesus’ command, the disciples become “brothers,” indicating that they now belong to the family of Jesus and that all the past has been forgiven. Thus, the women, besides being communicators of the good news of the resurrection, are also commanded to communicate reconciliation. Though Jesus appears as he would have in his life time, he is, nevertheless, the risen Lord as is evident in the response of the women who take hold of his feet and worship him. The risen Jesus is real but he is also new.

The second part of the text (28:11-15) narrates the bribing of the guards and interrupts the flow of the story. However, it also completes the story begun in 27:62-66 in which the chief priests and Pharisees ask Pilate to make the tomb secure and Pilate responds to their request by asking them to place their own guards, which they do. Though the guards had seen the same events as the women, they do not come to faith. They narrate to the chief priests “everything that had happened.” The height of the irony is that the chief priests and elders become the perpetrators of the very story that they accused the disciples of Jesus of possibly fabricating. The soldiers are instructed to fall in line with the story fabricated by the chief priests and elders and money is used as the lure.


The presence of Jesus is an eternal presence. It is a presence that is always there even when we try to deny it like the Pharisees did or even when we cannot feel is as tangibly as we would like. This is not only because of the promise of Jesus to his disciples and us, but also because of the fact that whenever love is made present Jesus is, whenever concern for another is shown, Jesus is and whenever we reach out in love and forgiveness, optimism and hope, Jesus is and continues to be.

Saturday, April 19, 2014

ALL THE WORDS ARE FOUND IN THE EASTER SUNDAY READINGS

Unscramble each of the clue words.
Copy the letters in the numbered cells to other cells with the same number. Click HERE for the texts.

EASTER SUNDAY, April 20, 2014 - Every Area Starts To Enter Renewal

To read the texts click on the texts: Acts10:34, 37-43; Col 3:1-4 John 20:1-9

John Donne the sixteenth century poet ends his poem “Death Be Not Proud” in the following manner: “One short sleep past we wake eternally, And death shall be no more; Death, thou shalt die.”
This is a good summary of the Easter event. Death is no more; death has died because of the Resurrection of Jesus. Easter is primarily a feast of hope. Light has conquered darkness, truth has conquered untruth and eternal life has conquered death. No more will death hold sway, no more will death be a threat, no more will death be something to be feared. Those who believe in the Resurrection can look death in the face and not be afraid. The hope that Easter brings is that no matter how bleak the present might look, no matter how daunting the road ahead might seem, no matter how intimidating the situation at hand might be, one need not give in to despair, one need not give up or give in, one needs only to hope, trust and believe. Jesus went to his death believing his father would raise him on the third day and his Father did.

The Gospel text of today brings out this fact in the narrative of the Empty tomb. Unlike the Synoptic Gospels where Mary Magdalene is accompanied by other women, in the Gospel of John she comes to the tomb alone. John alone mentions that “it was still dark”. John is not stating here a time of the day or narrating the physical situation, he is saying that no matter what time of the day it is, no matter how brightly the sun might be shining, it will continue to be dark, because Jesus is not present. The absence of Jesus is what causes the darkness. Once Jesus appears, it will always be light. This darkness that Mary experiences is the darkness that all of us experience when Jesus is absent from our lives. Ordinary problems of life seem overwhelming, small difficulties seem intimidating and life becomes a burden. However, with the appearance of Jesus, darkness retreats and only light appears.

The fact that the stone is rolled back does not necessarily mean that the Lord is not in the tomb, yet that is how Mary Magdalene interprets it. She goes even further when she interprets the absence of the body of Jesus as his having been taken away and lack of knowledge of where his body has been placed. This is indeed the mystery that all of us encounter. We cannot capture Jesus, we cannot confine him, and we cannot know where he comes from and where he is going. We have only to dare to follow and believe.

Peter and the beloved disciple act on Mary’s information and like her, they too run to the tomb to see for themselves what has been told them. If Mary saw only the stone rolled back, the beloved disciple sees this and also the linen cloths used to wrap the body of Jesus. Peter sees even more. Besides what the beloved disciple sees, Peter sees also the cloth that was used to wrap the head of Jesus. There is thus a progression, a development, an enlargement of the picture and the puzzle is not so much a puzzle now.

The leaving behind of the grave cloths is extremely significant since the empty tomb by itself does not signify or mean that Jesus has been raised from the dead. Thus the cloths are an indication of two facts. First, the body of Jesus could not have been stolen by grave robbers since is very unlikely that they would unwrap the body before stealing it and leave the cloths behind. What is more likely is that they would take the cloths and leave the body. Second leaving behind of the grave cloths means that Jesus has left death behind as symbolized by the grave cloths. When Lazarus who was raised by Jesus from the dead came out of the tomb, he did so bringing with him his grave cloths. This was because he would need them when he died again. Jesus, however, will never die again and so will not need the grave cloths. He has risen to a new life; he has risen never to die again. Death has died.

However, as Peter makes explicit in the first reading of today, the conquering of death by Jesus is only one part of the story. There is a second part narrated by Peter and even a third part explicated in the second reading of today.

The second part is that because of Jesus’ resurrection everyone who believes will also partake of the same privilege. For everyone who believes, death will never be the end. For everyone who believes, there is the hope of new life. This is because in Jesus and through his death and resurrection forgiveness of sins has been obtained by all. The colour of the person is inconsequential; the nationality does not matter, the language spoken is unimportant because God shows no partiality. God forgives and welcomes all in Jesus the Risen Christ.


Precisely because God forgives and welcomes, this forgiveness has to be accepted and lived out. The living out of the forgiveness and acceptance follows the forgiveness and the new life. It is not a condition. This is the third part of the resurrection story. The manner in which it is to be lived out is spelled out in the second reading of today which is part of the letter to the Colossians. Those who accept this forgiveness of God in Jesus will be determined to seek only that which enhances and builds up. They will strive only for what is positive and life giving. They will be encouraged and encourage. They will never give in to despair, they will never give up or give in, and they will never lose hope. 

Friday, April 18, 2014

Holy Saturday - April 19, 2014 - Being with Mary

After the death of her Son Jesus, how does Mary respond? Listen to this you tube talk. Click on link


Thursday, April 17, 2014

Good Friday - April 18, 2014 - GOD KNOWS!!!!!

To read the texts click on the texts: Is 52:13 - 53:12; Heb 4:14-16; 5:7-9; Jn 18:1 -19:42

The phrase “God knows” is used most often to indicate lack of knowledge on our part. When something is beyond our comprehension and understanding we use the phrase “God knows”.  And in every sense of the word we are right, because God does indeed know.

However, even as we use the phrase, I am not sure whether we really mean it. This is because sometimes we tend to lose heart, we tend to lose faith and we give in to despair and lose hope. This indicates that we do not really believe that God knows.

I want to focus on three characters mentioned in the Gospel of John and try to apply this phrase “God knows” to all three. The first of these is Jesus. Jesus has washed the feet of his disciples and is aware now that he must go to the Cross, he must go to what God knows is to happen to him. Since Jesus believes in his heart that “God knows”, he goes to his cross courageously and without flinching. This is evident in the Passion of John. Having said that, however, I want to insist, that Jesus is not a sadist. He is not looking for trouble, he is not looking for the Cross, he is not looking to die. However, Jesus does what he has to do and only after he has done that leaves the rest ion God’s hands. If being faithful to his Mission means having to go to the Cross so be it. This is because Jesus knows that God knows. Even as Jesus hangs on the cross there is no miraculous rescue, Elijah will not come to save. There is no seeming intervention and interference by God, but Jesus is confident in the knowledge that “God knows”.  Those of us who might imagine that Jesus was God and therefore could go to the Cross as he did are very much mistaken. Jesus was fully human and it was in his full humanity that he went to his cross and his death and his annihilation. He did not have any foreknowledge of the resurrection, what he had only was his FAITH that “God knows”.

The second character is that of Mary. She is regarded in tradition as a model of faith, and yet she is not a Mary who is only docile and submissive. She is the handmaid of the Lord surely but she is also courageous enough to ask questions of God and expect an answer. Yet, when she receives an answer that goes beyond her comprehension, she does not persist, but accepts like Jesus humbly and courageously. If it is God’s will that she be the mother of a condemned man, if it is God’s will that her son be crucified to a tree, if it is God’s will that she stand at the foot of the Cross of her son, then so be it. God’s will be done because “God knows”.

Two words and one conviction you must take as you leave this evening the ONE CONVICTION that GOD KNOWS

Aristotle define humans as rational animals, Rene Descartes took it one step further and said “I think, therefore I am” (ego Cogito ergo sum). I want you to take home another revelation today, “God knows, therefore I know”.