Wednesday, 31 December 2014
Thursday, January 1, 2015 - Mary Mother of God, Giving of the Name of Jesus and New Year's day
To read the texts click on the texts: Num 6:22-27, Gal 4:4-7, Lk2:16-21
The first day of the New Year brings with it many thoughts, feelings
and emotions. The fact that it is January and named after the Roman god Janus
with two faces already indicates that it brings with it a looking back and a
looking ahead.
Thus it is a day for
retrospection and introspection and also a day for planning and goal setting.
The retrospection must be with a view to help the planning and goal setting and
not an exercise in condemnation of oneself or feeling regret.
It is fitting then that the first reading of today should speak of a
blessing. The blessing is what is commonly called a Priestly blessing and
pronounced on all the people of Israel. There are three pairs of verbs used in
the blessing resulting in a threefold blessing. The first emphasizes concrete
gifts—blessing and protection. The second stresses the hope that God will be
well disposed toward the person and thus temper judgment with mercy and grace.
The third asserts that God will pay attention and heed to his people thus
providing fullness of life. The central message of the blessing is Peace, which
must be translated as wholeness or completeness. The peace of God embraces
every aspect of an individual’s life.
The idea of blessing is taken up in the Second reading of today. Paul
in writing to the Galatians speaks of the blessing that God conferred not just
on Israel but on the whole world when he sent his Son. The sending of the Son
was for one reason alone, namely to reconcile the world to himself and through
that to make each of us sons and daughters of God. The Son that God sent in to
the world was not an angel but born of a woman, Mary who dared to say that
unconditional yes to God’s invitation to be the mother of his Son.
This son whom God sent is human in every single aspect of the word and
is therefore circumcised and given a name. The name that the child bears
signifies his function. He is named Jesus because he will save his people from
their sins. This child will be king, but a new kind of king. He will inaugurate
a new world order, a world not like that of earthly kings but under the
direction of God’s design for the redemption of all peoples. In this world,
God’s Word is heard by all who remain open to that Word. In this world, there
is hope for the oppressed, and those who heard what God is doing are filled
with joy. God has not forgotten us or abandoned us to the brokenness we have
created. God continues to be concerned and to make new and whole. The New Year
thus, is for us as Christians, an announcement of hope. It is a call to
continue to believe that God continues to be in control of all the events that
will take place and that we only have to do what is required of us and leave
the rest to God.
Thus the triple celebration of Mary Mother of God, the giving of the
name of Jesus and New Year’s Day all close in on one theme: Hope. The past is
over and forgotten; it is forgiven and absolved; it is pardoned and made new. The
challenge is for us to respond like Mary did to what God is doing in us and in
our world. If we like Mary are open and receptive to the working of God in our
lives, if we like her are willing to let God do in us, if we like her are
willing to say that unconditional and categorical Yes, then the savior Jesus
will continue to be made present all through the year.
The priestly blessing of peace pronounced on the people in the first
reading of today becomes then a blessing pronounced on each of us as we begin the
New Year. We must keep in mind throughout the year that like the Galatians we
are no longer slaves but sons and daughters of God. This means living in a
fearless and bold manner. It means being able to face all the vicissitudes and
challenges of life with equanimity and confident in the knowledge that we are
loved unconditionally by God and that God will be with us every step of the way
in the New Year.
Tuesday, 30 December 2014
Wednesday, December 31, 2014 - What one action will you do to make the incarnate word present today?
To read the texts click on the texts: 1Jn 2:3-11; Jn 1:1-18
The
prologue of the Gospel of John is an extremely rich text. Unlike Matthew and
Luke who begin their Gospels with stories of the birth of Jesus, the Gospel of
John begins with the pre-existent WORD and the relationship of the word to the
world. It is Word which is God and also an incarnate word, a word made flesh.
Thus the Prologue is concerned with the sphere of God, the eternal sphere and
the sphere of human beings the temporal.
Thus the
prologue makes two main points.
The first
of these is that the abstract, the incomprehensible, the indecipherable, the
unknowable, and the absolute mystery which is the Word and God, have become
concrete, comprehensible, decipherable, and knowable and a mystery revealed
because of the Word becoming flesh. However, this mystery is not as easy to
understand as it may seem. Many take offense at this. They want something more
spectacular; some divine figure, some hero or god-man, some fascinating,
mysterious being, able to impress everyone with the feats of might and glory.
But what they saw was only a man; a man of compassion, a man who claimed to
speak the truth. And they saw no glory here. But this is how God decided to
come. He wanted to be one of us in all our limitations. Thus no longer can we
say that our God could not understand what it is like to struggle against the
opposition, to have to flee to another country, to be betrayed by a friend, to
grieve the loss of a loved one, to fear suffering and death, to experience a
seeming absence of his father. No, our God has truly walked our walk; God's
Word of Love has truly taken flesh. Through this act of the Incarnation, God
and the Word have become Father and Son. God, the Father is revealed in the
Son, Jesus. Through this act, heaven has come down to earth and earth and
heaven are reconciled as never before. The incarnation means that human beings
can see, hear, and know God in ways never before possible. The relationship
between divine and human is transformed, because in the incarnation human
beings are given intimate, palpable, corporeal access to the cosmic reality of
God. The newness wrought by God in Jesus is so dramatic that a conventional
narrative of origins is good, but insufficient. That is because the story of
Jesus is not ultimately a story about Jesus; it is, in fact, the story of God.
When one sees Jesus, one sees God; when one hears Jesus, one hears God.
The second
point that the prologue makes is the response of humanity to the incarnate
Word. Since the Word is not a Word that is thrust on creation, but given freely
and in total generosity, human beings must respond to the Word in freedom. This
response is either of acceptance or rejection. One cannot ignore the potent
power of the Word.
The
rejection of the Word by Jesus’ own people while being a historical fact is a
rejection that continues even today. Darkness continues to try to overcome the
light. This becomes evident when we look at our world which is a world in which
corruption, selfishness, injustice, intolerance, and communal disharmony,
racial and caste discriminations continue to raise their ugly heads. It is seen
when people still concern themselves with only the desire to have more rather
than be more. It is seen when the concern to accumulate for oneself even to the
detriment of not giving others their just due overpowers us.
Yet,
despite this rejection of the Word, there is a note of hope and promise because
there continue to be people who will choose light over darkness and
selflessness over selfishness. There will continue to be people who fight for
justice and will never give up this cause. There will continue to be people who
will generously give not only of their wealth but also of themselves in
imitation of the one who became human and gave all. Those who opt for the light
can continue to do so because their openness to the Incarnate Word and all that
he stands for makes them receive grace upon grace from him. This abundance of
grace continues to sustain through the most trying times and gives them the courage
never to give up or give in, but to continue and carry on. God became what we
are, so that we could understand better what God is, and we could believe with
all our hearts that God understands what we are.
Monday, 29 December 2014
Tuesday, December 30, 2014 - Have you accepted the revelation that Jesus makes? How will you show this in your life today?
To read the texts click on the texts: 1Jn 2:12-17; Lk 2:36-40
Luke is
fond of pairing male and female figures in his narrative. The role of Simeon
and Anna in the Temple at the end of the birth narrative balances the role of
Zechariah and Elizabeth at the beginning of the narrative. Anna’s character and
piety are emphasized, but not her words. She was a descendant of a family from
the northern kingdom, and a devout widow, advanced in age. Anna evidently
married young and was widowed seven years later. The reference to 84 years
probably records her age, but may be read as the number of years she had lived
as a widow.
Anna’s
blessing, though not recorded, is characterized as praising God and speaking
about the child. Since this description corresponds to the content of Simeon’s
oracles, we can probably say that Anna’s prophecy matched his. Similarly, the
reference to “all who were looking for the redemption of Jerusalem” serves as
an inclusion, balancing the description of Simeon as one who was “looking
forward to the consolation of Israel” at the beginning of this scene.
Simeon
and Anna, who represent the pious ones, declare that Jesus is the one who will
bring salvation for Israel, but not all would receive this salvation. Jesus
himself would be rejected, and many in Israel would reject the gospel, but it
was also meant for “a light for revelation to the Gentiles”.
Sunday, 28 December 2014
Monday, December 29, 2014 - How will you show that the presence of Jesus has changed your life for the better? What three actions will you perform to show that the coming of Jesus has made a difference to your life?
To read the texts click on the texts: 1 Jn 2:3-11; Lk 2:22-35
The text of
today consists of the presentation of Jesus in the Temple, the purification of
Mary and the Song of Simeon.
According
to Jewish law a woman became ceremonially unclean on the birth of a child.
During this time, she was not permitted to enter the Temple or touch any holy
object. On the eighth day the child was circumcised, after which the mother was
unclean an additional thirty-three days—sixty-six if the child was female. At
the conclusion of this period, the mother offered a sacrifice, either a lamb
or, if she was poor, two doves or two young pigeons. That Luke does not mention
a lamb but refers to two turtle doves or pigeons may indicate that Jesus was
born to the poor of Israel. In addition,
the first son was to be presented to the Lord as a reminder of the Exodus, and
then, bought back with an offering. Luke does not mention that Jesus was
redeemed either because he was not aware of this requirement or because he
wanted to convey that Jesus was constantly devoted or dedicated to the Lord. In
this part Luke emphasizes that the law of the Lord was fulfilled in all
respects at the birth of Jesus.
Simeon is
introduced immediately after the presentation of Jesus and the purification of
Mary. He too like Zechariah and Elizabeth is described as “righteous”. He is
also “devout”. He looked forward to the restoration of the people and the
fulfilment of God’s redemptive work. The Spirit, who had revealed to him that
he would not see death until he saw the anointed one of God, is the same Spirit
who rests on him and gives him utterance to speak.
His hymn of
praise of God is known as the “Nunc Dimittis” (“Now Dismiss”). It is only
loosely related to the occasion of the birth of Jesus. It declares the praise
of God for faithfulness and the redemption of the people. Though some interpret
“now you are dismissing your servant in peace” to mean that Simeon was now
prepared to die, it can also mean that he recognizes that he is being released
from his mission to watch for the coming of the Messiah because he has now seen
the coming of the one who will bring salvation.
His blessing relates the birth of Jesus to the fulfilment of the promise
of salvation and looks ahead to the inclusion of all peoples in the experience
of the blessings of God. Even as the parents of Jesus wonder at what is being
said by Simeon, he blesses them and then addresses Mary, the mother of Jesus.
He speaks about the coming rejection of Jesus. Not everyone will want to see
the light, not everyone will want to receive the salvation by God for all
peoples. Not everyone will recognize God coming in Jesus. Jesus will be
rejected and treated as someone to be opposed. Even his mother will have to
share in his sufferings.
Jesus came
not to make us comfortable but to wake us up from our sleep and this is what
Simeon had prophesied. He came to challenge our way of looking at the world.
This challenge is not easy to accept because it means that many of our
preconceived ideas and notions will have to be given up and we will have to
start anew. It is easier and more comfortable to live the selfish and
self-centred lives that we are used to rather than be concerned about others.
It is easier to be caught up in our own small worlds, rather than get out of
our wells and see that life is much more than simply having more.
Saturday, 27 December 2014
Sunday, December 28, 2014 - The Feast of the Holy Family - Christ in/is the centre of the Christian Family
To read the texts click on the texts: Sirach 3:2-6,12-14; Col 3:12-21;Mt 2:13-15,19-23
The book of Ecclesiasticus or Sirach is one of the
seven books of the Old Testament considered as Apocryphal by Protestants, but
declared as divinely inspired by the Council of Trent in 1546. In the text
chosen for the feast of today, the author speaks about family relationships,
but addresses specifically children whom he urges to respect and honour their
parents. This kindness besides being remembered will also serve as reparation
for sin.
In the text from Colossians, the author gives his
readers the motivation for living other centred lives: They are “God’s chosen
ones, holy and beloved”. Since the Lord has forgiven them, they also must
forgive. Above all else, they must clothe themselves with love.
The Gospel text for today omits 2:16-18 to focus on
Joseph and his response to God’s word in dreams. The response of Joseph to the
word of God is one of total obedience. However, by inserting what are termed as
formula or fulfilment quotations into the narrative which speak about Jesus
and not Joseph, Matthew’s real intention seems to be to reveal who Jesus is.
While there is surely a connection between the first
and second readings and the feast of the Holy Family because of the
exhortations to different members of a family, we may wonder why the text from
Matthew was chosen and what it has to do with today’s feast. However, when we
realize that even though at first glance Joseph seems to be at the centre of
the narrative, a little deeper reading brings out what Matthew seems to intend.
His intention seems to focus and centre on Jesus first through his quotation
from Hosea 11, 1 “Out of Egypt have I called my son”, which in its original
context was applied to Israel, but is here applied to Jesus, and second through
his fourth formula quotation “He shall be called a Nazarene” not found in the
Old Testament, but through which he may have intended to refer to the Messianic
king promised in Isaiah 11, 1 which Isaiah refers to as a “branch” which in
Hebrew is nêzer. This intention of
Matthew seems to be the reason for the choice of the text and the point which
the church wants to make through the celebration of this feast namely: Every
Christian family can only be so in truth if it has Christ as its centre.
Thus the feast of the Holy Family is not so much
about the Family of Nazareth not even about our own families but about the
foundation on which our lives and the lives of our families are built. If our
families like the one at Nazareth
Once we do this and let our lives be guided by
Christ then it will be possible for children to respect their parents and not
despise them even if they are lacking in understanding and have not been able
to keep in touch with the changing times and for parents not to antagonize
their children, or have unrealistic expectations from them, not to compare them
with the neighbour’s children or even with each other in families in which
there is more than one child and be as Khalil Gibran advises in his book The
Prophet “the bows from which your children as living arrows are sent forth”.
Then it will possible for husbands and wives to love
each other unconditionally and be true to the commitment they made on their
marriage day, to be open to and flexible with each other and make changes that
may be required because of love.
Then it will possible for every member of the family
to be kind and humble, to be gentle and patient. Each will then be able to
forgive because of the example of forgiveness that Christ gives and because of
his/her own experience of forgiveness manifested in his unconditional love and
mercy.
Friday, 26 December 2014
Saturday, December 27, 2014 - St. John The Evangelist - St. John proclaimed Jesus by writing a Gospel. How will you proclaim Jesus today?
To read the texts click on the texts: 1 Jn 1:1-4; Jn 20:2-8
Saint John whose feast we celebrate today is in the
Gospels the brother of James. The brothers were sons of Zebedee and were
fishermen. John along with his brother James and Peter were the trio who
accompanied Jesus when he raised Jairus' daughter and also on the mountain at
the Transfiguration and in Gethsemane.
The Beloved disciple who is a character only in the
Gospel of John has often been associated with the disciple and evangelist John.
The Gospel text chosen for the feast is from the Gospel of John and in which
the beloved disciple figures. The text speaks about the intuition and faith of
the Beloved disciple. On being told by Mary Magdalene that the Tomb in which
Jesus lay was empty, he along with Peter ran to the tomb. The beloved disciple
saw and believed. He needed no proof. The empty tomb and the words of Jesus
before his death were proof enough for him.
What the beloved disciple believed, is the evidence
of the empty tomb: not merely that the tomb was empty, but that its emptiness
bore witness that Jesus has conquered death and restored life.
Thursday, 25 December 2014
December 26, 2014 - St. Stephen - Stephen dared to die for his Lord. Will you dare to live for him?
To read the texts click on the texts: Acts 6:8-10,12; 7:54-59; Mt 10:17-22
St Stephen
is regarded as the first Christian martyr. He was one of the seven deacons
appointed by the Apostles when there was dissatisfaction about the distribution
of alms. In the first reading of today, the Acts of the Apostles tells the
story of how Stephen was tried by the Sanhedrin for blasphemy against Moses and
God and also of speaking against the Temple and the Law. He was tried, found
guilty and stoned to death.
The Gospel
text for the feast of today is part of the Mission Discourse of Matthew. The
sayings found in Matthew’s Mission Discourse here are found in the
Eschatological Discourse of Mark (Mk 13:9-13). This is an indication that for
Matthew, Mission is already eschatological and this is proved through the life
and death of Stephen. The punishment, which is referred to here, is not random,
but official punishment from members of organised authority. Even in this
difficult situation the disciples are offered encouragement. They will depend
not on their own strength, but on the Holy Spirit. They are to be missionaries
even in the courtroom. Their imprisonment and trial must be regarded as an
opportunity to make mission known. Mission takes priority even over family ties
and if family ties have to be broken because of mission then so be it. The
affirmation of the coming of the Son of Man is probably meant to provide
succour to the missionaries in their distress.
Stephen had
not read the Mission Discourse and yet had been influenced by the life, Mission
and Death of his Master Jesus Christ. He was also confident of the resurrection
and of victory even in the face of defeat and death. He knew that if he
continued to stand for the truth, he would indeed be victorious.
It is
important to note that Stephen did not go around looking for trouble nor did he
desire martyrdom for the sake of dying for Jesus. However, he was unafraid to
stand for the truth even if it meant giving up his life.
The Jesus
who challenged Stephen is the same Jesus who challenges us today. He is not
calling us here to be sadists and look for suffering, persecution and pain.
Rather he is challenging us to go about doing what we have to do, to be as
prudent as possible about it and if despite that persecution, suffering and
pain come, to be prepared and ready for it and not to be afraid.
Wednesday, 24 December 2014
December 25, 2014 - Christmas - You can be moreeeeeee
The Introduction and the Entrance Antiphon of
today’s liturgy makes clear that for those who celebrate Christmas the word of
God is no longer merely the message spoken by the prophets, but the messenger
of God in person. The Word of God is a child born for us on whose shoulder
dominion will be laid. This is seen clearly in the readings that have been
chosen for today.
In the first reading from the Second Book of Isaiah
which is a prophetic oracle of salvation, the prophet announces through a
messenger the return of the exiles to Jerusalem Jerusalem
The letter to the Hebrews takes up the theme of the
good news spoken through God’s word in a variety of ways. In the old days, this
was spoken through the prophets, but in the now, the new days God will not
content himself with merely speaking through intermediaries but speaks through
a part of himself when he speaks through his son. His speaking is definitive
not because God will not speak again, but because in Jesus, God has said all
that he would want to say. God will not need to speak like this anymore.
This is also the theme of the prologue of the Gospel
of John. However, John puts it even more elaborately than Hebrews does. Jesus
is here described as the one who was with God from all eternity, who was, is
and will be divine. This
Word “became flesh and dwelt among us.” But again this totally other
"Word" has a history and a purpose. He comes into the world as
life and light. He asks to be accepted in faith. His own did not
accept him; throughout history he offers himself to all of good will.
Those who do accept him he empowers to become children of God, to have a new
birth, to be born of God in the new birth of the Spirit.
The impossible has become possible, the totally incomprehensible
has become somewhat comprehensible and our humanity is never again to be seen
as a limitation but as an advantage. We have been blessed with a new and
radiant vision. God could not be seen, but now in Jesus he is visible. Our God is not a God out there or up
there, but a God who is with us and for us and showed us this in the unique and
astounding way of becoming like us. We share through the Incarnation in the
very life of God. Our cry after the Incarnation is not a plaintive “I’m only
human”, but an exuberant, “I’m human”. This is what Christmas means and this is
what the birth of the Christ child is saying. Before the Incarnation of Jesus,
we human beings thought we could be only this brave, but the Incarnation has
shown that we can be braver. Before the Incarnation we thought we could only love
so much, but the Incarnation has shown that we can love even more and to the
very end. Before Jesus’ incarnation we human beings thought we could be only so
much, but the Incarnation of God shows us that we can be more. We have become
through the incarnation, children, women and men of the Magis, the greater, the
more. The Incarnation has made each of us aware of the immense potential that
exists in us because we have been graced through the humanity of the divinity.
Christ became human to show us that even in our humanity we can become divine.
The Incarnation does not simply invite us to be good men and women, rather through
the Incarnation; Jesus makes us into people who can use all their strengths and
defects to the service and the glory of God. This is the proof to us that it is
not by our own will power that we are able to become children of God. It is by
God's grace, by God's unmerited and unconditional love of us.
Thus, Christmas is not merely the celebration of a
historical birth or a birth that took place over two thousand years ago. It is
about becoming conscious of who we really are as human beings. It is the
celebration of life in all its fullness. It is the celebration of the
transformation of limit to limitlessness, of selfishness to selflessness, of
bondage and fear to freedom and unconditional love.
Christmas belongs not only to a few who call
themselves Christians but to the entire earth. The lowly animals, birds,
plants, trees indeed the whole of nature participates in this nativity of the
divine light at Christmas. Our compassion for our human brothers and sisters is
increased when we realize that the animals, birds, plants, trees and the rest
of nature is also made up of wondrous beings in even more humble, limited and
unrecognizable form than ourselves.
As the Logos (Word) descends into the earth and
becomes sarx (flesh) to bring Light to the world, we realize that it is in and
through this Light that we have life.
December 25, 2014 - Christmas makes us who we really are
To read the texts click on the texts: Isaiah52:7-10; Heb 1:1-6; Jn 1:1-18
The birth of every child
brings the message that God wants the world to continue, that he is not yet fed
up with the ingratitude and sinfulness of the human race. In most cultures in
the world, the birth of a child is a cause for great rejoicing and celebration.
How much more profound and joyful must this celebration be if the child, born
in our midst, is the Son of God?
Christmas is the birth, not
merely of a child, but the birth of the child who would change the destiny of
humans forever. It is the celebration of the unconditional love of a gracious
and generous God who holds nothing back but gives of his very self. It is the
celebration of the fact that God wanted so much to be part of the human race
that he took on flesh and blood, and thus, became limited so that he could
reveal to us our own limitlessness.
This is what the second
reading from the letter to the Hebrews speaks about. Though God had been
constantly conversing with humanity from the beginning of creation, through
prophets and kings, through blessings and punishments, these did not seem to
have had the desired effect. Humanity, as a whole, moved further and further
away from God. Thus, in the fullness of time, God decided that the way to draw
people back to himself would be if he became one like them, in every aspect of
their being. This was so that he could feel with our feelings, think with our
thoughts and, in doing so, show us who we are meant to be.
The prologue of John, which
is the Gospel text for today, echoes this idea when, at the centre, it speaks
about the “logos” (the word) becoming “sarx” (flesh) and dwelling among us.
This means that the abstract, the indecipherable, the incomprehensible, and the
inconceivable, through one decisive act, become concrete, decipherable, comprehensible,
and conceivable. The impossible has become possible.
The possibilities that the
birth of Jesus have opened up are innumerable. No longer is humanity a
disadvantage or a limitation. No longer is humanity something to be looked down
upon or to be ashamed of. No longer is humanity weakness. After the birth of
Jesus, humanity takes on a new look and a new meaning. Now, there are no
limits. Now, humanity need not be confined.
Now, there are no restrictions on how far we can go. Jesus has shown the way.
However, even as this is
true, there is another, and sad, side to the story. The prologue explains it by
stating that “the darkness tried to overcome the light”, and “he came unto his
own, but his own received him not”. Surprising, astounding, and startling as
this may sound, it was true of the time when Jesus came. It continues to be true even today. Darkness
constantly tries to overcome light.
Why would darkness try to
overcome the light? Why would his own not receive him? The answer to these
questions can be found in the person of Jesus and all for which he stands.
First, when he came, he did not come as many were expecting, in pomp, in splendour,
and in glory. He did not come, as many would have wanted, mounted on a horse.
He did not choose to be born in a palace, as kings usually are. He came in
humility, in nothingness, and in total helplessness. He came in the form of a
child. This kind of a God seemed, and still seems, an aberration to some and
they cannot, they will not, accept him. Second, in a world where authority is
interpreted as domination and where rulers expect to be served and not to serve,
Jesus’ approach of interpreting authority as service, and his desire to serve
and not be served, was regarded as an anomaly. Third, when all logic seems to
point to the fact that it is better to have more and accumulate as much as one
can for oneself rather than share with others, the life of Jesus, a life spent
for the well being of others, was an abnormality. In other words, when Jesus
came, he did not fit the pre-conceived and stereotyped notions that people had.
He was different, and difference, because it may not be understood, is often rejected.
Yet, despite this rejection
of the Word, there is a note of hope and promise. There continue to be people who will choose
light over darkness, who will choose selflessness over selfishness. There will
continue to be people who will fight for justice and will never give up this
cause. There will continue to be people who will generously give, not only of
their wealth, but also, of themselves, in imitation of the one who became human
and gave all. Those who opt for the light can continue to do so because their
openness to the Incarnate Word and all that he stands for makes them open to receive
grace upon grace from him. This abundance of grace continues to sustain them through
the most trying times. It gives them the
courage never to give up or to give in, but to continue and carry on.
By taking on our humanity,
Jesus has shown us that we can be divine. He has shown us how far we can go,
even in our humanity. We can love more, we can dare more, we can believe more,
and we can be more. Nothing is now outside the scope of our humanity which,
after the birth of Jesus, is no longer a limitation but an advantage. The
oracle of Isaiah, composed towards the end of the exile, and which announces
the return of the exiles to Jerusalem
Thus, Christmas is not
merely the celebration of a historical birth that took place over two thousand
years ago. It is about becoming conscious of who we really are as human beings.
It is the celebration of life in all its fullness. It is the celebration of the
transformation of limit to limitlessness, of selfishness to selflessness, of
bondage to freedom, and of fear to unconditional love.
Those who dare to accept the
light and walk in its ways begin to realize that God, himself, walks with them
and ahead of them. They know that God does not stay distant from them, remote
and isolated. Rather, they know that, in
Jesus, God chose to live with humanity in the midst of human weakness,
confusion, and pain. This bond holds true for all times and all places. To
become flesh is to know joy, pain, suffering, and loss. It is to love, to
grieve, and someday, to die. The incarnation binds Jesus to the “everydayness”
of human experience. The Word lived among us, not simply in the world. The Word
became flesh and the Word’s name is Jesus Christ. This Jesus continues to be
born in our midst, even today. When selflessness triumphs over selfishness,
when generosity triumphs over greed, and when light overcomes darkness, then is
Jesus born, again, and again, and every day is Christmas.
Monday, 22 December 2014
Wednesday, December 24, 2014 - Does fear still rule the larger majority of your actions? What will you do about it today?
To read the texts click on the texts: 2 Sam 7:1-5, 8-12,14,16; Lk 1:67-79
Zechariah’s
song, which is traditionally called “The Benedictus” (Blessed), is the text
which the Church reads on the day before Christmas. It may be seen to be
divided into two parts. The first part praises God for his messianic
deliverance and the second speaks of John the Baptist’s role in this
deliverance.
The
progression of thought in the Benedictus shows that the true end of God’s
redemption is not merely deliverance from political domination, but the
creation of conditions in which God’s people can worship and serve God without
fear. When people are released from external domination, they can worship in
peace. The people of God are a covenant people, saved and rescued by the hand
of God. God has thereby fulfilled the
promises to Abraham and to David. Holiness and righteousness are to mark God’s
people “all the days of our life”. The hymn comes to a climax as it describes
the place of John in God’s redemptive work. John’s birth announced God’s new
deliverance. John would be a prophet who would go before the Lord. Four infinitives outline the progress of
God’s redemptive work. The first two describe the role of John the Baptist. The
last two allude to the inauguration of the kingdom, “when the day shall dawn
upon us from on high”.
The mark of
the redeemed is that they live out of the knowledge of God that has been given
to them. Darkness is dispelled by the revelation of God’s being and God’s grace
toward us. Finally, through John’s call for justice and righteousness, and far
more through Jesus’ unique ministry, God would “guide our feet into the way of
peace”
The
Benedictus links the promise of salvation and redemption inseparably to the
achievement of peace. God’s people cannot have redemption without peace, for
each is necessary for the realization of the other. It affirms that God’s
purposes are being fulfilled in the delivering of his people from the hands of
their oppressors. Their feet are being guided in the way of peace so that they
may worship without fear.
Tuesday, December 23, 2014 - Will you speak God’s word to at least one person today?
to read the texts click on the texts: Mal3:1-4, 23-24; Lk 1:57-66
Two days
before the birth of the Messiah, the Church invites us to reflect on the birth,
naming, and circumcision of his precursor or forerunner, John the Baptist.
Luke does
not give us too many details about the birth of John, and he narrates it with a
short sentence. He focuses more on the events that follow the birth and,
through them, show that God’s word spoken through the angel, Gabriel, is being
fulfilled. Elizabeth does bear a son and the people rejoice at the birth
because of the great mercy shown by God.
Circumcision
of the child on the eight day was in accord with Gen 17:9-14 where God makes
circumcision on the eight day a sign of the covenant with Abraham. It was the
father who normally named the child and, in doing so, recognized the child as
his own. Sometimes, the child was named after the father, especially if the
father was a person who was highly esteemed. Objections were raised to the name
“John” (“God had been gracious”), chosen by Elizabeth. That the people made
signs to Zechariah to ask him what he wanted to name the child indicates that,
besides being dumb, he was also deaf. The moment Zechariah writes the name
“John” on a writing tablet, Zechariah regains his speech. Once again, God’s
word comes to pass. The fear and amazement with which the people respond to
these happenings is an indication that they experienced God’s awesome power.
The question that the people ask, about what the child would turn out to be, is
answered in summary form by Luke when he ends this narrative by stating that
“the hand of the Lord was with him.”
God’s word
is a word of power and will come to pass, no matter how many obstacles we may
put in its way. It is a word that enhances and builds up, a word that gives
life. To be sure, we may not always be able to understand and accept it for
what it is, but in the final analysis, it is always a word that is for our good
and for his glory.
Sunday, 21 December 2014
Monday, December 22, 2014 - What image do you have of God? Does your image lead you to have confidence in God? How does this show in your life?
The verses
which make up the Gospel text of today are commonly known as “The Magnificat”
or Mary’s hymn of praise. It seems to have been modelled on the prayer of
Samuel’s mother, Hannah, in 1 Sam 2:1-10 and contains many Old Testament
concepts and phrases. It communicates a picture of Mary as someone quite
steeped in scripture. It reveals God primarily as a God of the poor. God is the
one who will vindicate the poor by removing the rich and mighty from their
positions and raising the lowly.
The hymn
may be seen to be divided into four parts. The first part consists of praise to
God for what he has done in and for Mary; the second part speaks of God’s
power, holiness and mercy; the third part shows God acting as a Sovereign in
reversing social conditions in favour of the poor and downtrodden; and the
fourth and final part recalls God’s mercy and promises to Israel.
The hymn
speaks of the effects of the Lord’s coming for all of God’s people. It begins
on a note of salvation as Mary acknowledges her dependence on God. It was the
grace of God that sustained and brought her to the position in which she finds
herself. She has not achieved anything on her own, it is all a gift of God and
thus, Mary acknowledges her humble state, referring to herself as God’s
servant. She is to be called “blessed’ because God, in his mercy and goodness,
had raised her to this level.
God has
shown this mercy and goodness to the poor by showing the strength of his arm,
by scattering the proud, and deposing the powerful. The poor, on the other
hand, have been raised, and the hungry have been filled. God remembers not only
those of old but also the present generation. He is a God not only of the past,
but also a God of the present, the now.
The stress
on God as a God primarily of the poor stands out in Mary’s hymn of praise. In a
world where the rich seem to be getting richer and the poor, poorer, one
wonders whether the Magnificat is a hymn that can make sense to the poor, to
those of low degree. Yet, it is important to remember that God’s ways are not
our ways and so, the poor must, in confidence, sing this song as their song.
The confidence with which Mary sings this song runs through the entire hymn.
She uses past tense to denote God’s future actions, thus expressing that God
will indeed accomplish his will, and the poor will be vindicated. What is
important for the poor to realize is that they, like Mary, need to continue to
open themselves to all that God wants to do in them. They need to continue to
acknowledge their dependence on God by doing all that is required of them and
then, leaving the rest in his capable and strong hands.