To hear the Audio Reflections of Saturday, November 25, 2017 click HERE
Friday, 24 November 2017
Saturday, November 25, 2017 - If you were told that your life after death would be determined by the life you live now, what changes would you make in this life?
To read the texts click on the texts: 1 Macc 6:1-13; Lk 20:27-40
The Sadducees were a group of Jews who did not believe in the resurrection. The question they ask Jesus assumes the practice of levirate marriage, where according to Deut 25:5, the brother of a deceased man was to take his brother’s widow as his wife. The Sadducees extend the situation to the point of ridicule by speaking of seven brothers who marry the same woman. The question is whose wife she would be in the resurrection.
While in Mark, Jesus first rebukes the Sadducees, in Luke he begins to teach them immediately. Jesus’ response is that life in the resurrection will not simply be a continuation of the life, as we know it now. In the second part of his response, Jesus calls the attention of the Sadducees to the familiar story of the burning bush, in which the point is that God is not God of the dead but of the living.
Jesus’ words can thus be approached from a positive side. The God who created human life, including the institution of marriage, has also provided for life after death for those who have cultivated the capacity to respond to God’s love. The biblical teaching is that life comes from God. There is nothing in or of the human being that is naturally or inherently immortal. If there is life beyond death, it is God’s gift to those who have accepted God’s love and entered into relationship with God in this life: They “are children of God, being children of the resurrection”
Thursday, 23 November 2017
Friday, November 24, 2017 - If the Lord were to come to the Temple of your heart, would he find selling and buying or would he find himself there?
To read the texts click on the texts: 1 Macc 4:36-37,52-59; Lk 19:45-48
The cleansing of the temple is one of the few incidents that are narrated by all four Gospels. However, the distinctiveness of Luke’s account stands out more clearly when it is compared with Mark.
In Marks account, Jesus enters Jerusalem and the temple, and then withdraws for the night to Bethany. In contrast, Luke has Jesus proceed directly to the Temple. The cleansing in Luke is greatly abbreviated, omitting Mark’s references to those who were buying, overturning the tables, selling doves and forbidding anyone to carry anything through the Temple. While in Mark Jesus’ action is part of his prophetic announcement of the destruction of the temple, in Luke, the cleansing prepares his “father’s house” to serve as the site for Jesus’ teaching in the following section (19:47 – 21:38). While in Mark Jesus leaves the Temple definitively after the cleansing, in Luke, Jesus continues to teach in the Temple even after the incident. Since the people were spellbound by the words of Jesus, the chief priests, scribes and the leaders could do nothing to him.
The related scenes of Jesus weeping over the city and driving out the merchants from the Temple speak poignantly of God’s judgement on human sinfulness. These are passages heavy with pathos and tragedy. Jesus weeps, laments, and sounds warnings that fall on deaf ears.
Wednesday, 22 November 2017
To read the texts click on the texts: 1 Macc 2:15-29; Lk 19:41-44
The text of today dwells on the theme of Jesus’ rejection by the religious elders. The city Jerusalem, whose name contains the word peace, does not recognise the King of Peace, Jesus Christ. Jesus’ tears for Jerusalem are because she did not recognise that if she accepted him as Messiah, true peace would indeed reign. The numerous attempts of Jesus to win over the people were met with stiff resistance. They had closed their minds and hearts to anything that he had to say because it did not fit in with what they had already set their minds to believe.
There are times in our lives when we 'conveniently' believe what suits us and reject many other truths. In doing so we are like the people of the city of Jerusalem who have closed ourselves to the revelation that God continually makes. We must develop the ability to find God in all things and all things in God.
Tuesday, 21 November 2017
Wednesday, November 22, 2017 - How will I show through my life that I have opted for Jesus the king?
To read the texts click on the texts: 1 Macc 7:1, 20-31; Lk 19:11-28
The parable in the text of today is from the common source of Matthew and Luke known as “Q”. However, Matthew (Mt 25,14-30) presents it differently. While in Matthew there are three servants who are given five talents (a talent was equivalent to 20 years wages for a common labourer), two and one talent respectively, in Luke there are ten servants who are given one mina each (a mina was about three months wages for a common labourer). The amounts in Luke are much smaller than in Matthew.
Though there are ten servants, we are told only about three. The first of the three has earned ten minas with the one he was given, the second has earned five and so these are given charge of ten and five cities respectively. The third returns the mina to the king because he was afraid of him and knew him to be a harsh man. After berating the man for not putting the mina into the bank, which would have earned interest, the king commands that his mina be given to the one who already has ten.
The point, which Luke seems to make in this parable, is that responses to Jesus the king have a decisive role in human destiny, for responses to him determine life and death. There is no “safe” position. The only road to success is to take risks as taken by the first two servants.
Monday, 20 November 2017
Tuesday, November 21, 2017 - The Presentation of the Blessed Virgin Mary - Is Jesus pointing to you as his brother/sister? If yes, Why? If no, why not?
To read the texts click on the texts: Zech 2:10-13; Mt 12:46-50
The feast of the Presentation of the Blessed Virgin Mary is associated with an event recounted not in the New Testament, but in the apocryphal Infancy Narrative of James. According to that text, Mary's parents, Joachim and Anne, who had been childless, received a heavenly message that they would bear a child. In thanksgiving for the gift of their daughter, they brought her, when still a child, to the Temple in Jerusalem to consecrate her to God. Mary remained in the Temple until puberty, at which point she was assigned to Joseph as guardian. Later versions of the story (such as the Gospel of Pseudo-Matthew and the Gospel of the Nativity of Mary) tell us that Mary was taken to the Temple at around the age of three in fulfilment of a vow. Tradition held that she was to remain there to be educated in preparation for her role as Mother of God.
The Gospel text chosen for the feast of today contains a pointer as to who make up the true family of Jesus. Unlike in Mark, where the “crowd” is pointed out to as the true family of Jesus, in Matthew, it is the community of disciples who make up the true family. The point being made in this text is not so much about the mother or brothers and sisters of Jesus, but about who will be regarded as true members of Jesus’ family. The action of stretching out his hand has been used earlier to portray Jesus as compassionate (8:3) and also an act, which will be used later to show him as the great deliverer who comes to the aid of his disciples (14:31). In the concluding statement, the Matthean Jesus makes clear that discipleship and being a member of his family is not merely a matter of verbal profession even proclamation, but doing the will of God. This aspect makes anyone a brother or sister of Jesus.
We may imagine that because we have been baptised into the faith we can take for granted that we are members of Jesus’ family. This need not be so, since we need to keep renewing our commitment to Jesus and his cause every day. While verbal proclamation does have its place, it alone is not enough. We must show through our deeds whom we believe in.