Sunday, 31 May 2015
Monday, June 1, 2015 - If God were to ask for the produce of your life, what would be your response to him be?
To read the texts click on the texts: Tobit 1:3; 2:1-8; Mk 12:1-12
This Parable is known variously as the parable of the wicked tenants or the Parable of the Vineyard. While the parable in Mark has been allegorised, it is not clear whether there was a non-allegorical parable going back to Jesus. Those who are of the opinion that there was a non-allegorical parable interpret it to mean that just as the tenants took radical action, so radical action is required in order to gain the kingdom. Others see the parable to mean that the kingdom will be taken away from Israel’s false leadership and given to gentiles and sinners. Still others see the parable to mean that God does not abandon humans and relentlessly seeks and searches for them and longs for a response from them.
As the parable stands now in Mark, it has been allegorised. The vineyard stands for Israel and the murderous tenants for the bad leaders of Israel. The owner of the vineyard is God who sent his servants to collect the produce due to him. The tenants treat the servants shamefully and as the parable unfolds, so does the escalating nature of violence, which culminates in the murder of the son. God, finally takes matters into his own hands but does not destroy the vineyard, rather he gives it to others whom he knows will give him what is due to him.
The authorities realise that the parable is about them and this only hardens their stance against Jesus and strengthens their resolve to destroy him.
All that we possess is given to us in trust. This means that while we may use what we have, we have also to be concerned about those who do not have and be generous with them. Selfishness on our part leads to our thinking that we must use the things we have exclusively without even the thought of sharing them with others.
Saturday, 30 May 2015
To read the texts click on the texts: Dt 4:32-34; 39-40;Rom 8:14-17; Mt 28:16-20
Trinity Sunday is a special Sunday in the Church year; it has been celebrated since 1334 when Pope John XXII fixed it as the Sunday after Pentecost. It is a Sunday which is not tied to any special event. We do not have to remember any special events or rituals. Instead, it is a day on which we remember God; it is a day to focus our hearts and minds on the mystery, and also on the reality, that is God. It is a bit like a birthday, when all we do is celebrate a particular person and their presence with us.
The French writer, aviator, and novelist, Antoine de Saint-Exupery, once said: “If you want to build a ship, don’t herd people together to collect wood and don’t assign them tasks and work, but rather teach them to long for the endless immensity of the sea.” The Easter celebrations ended with Pentecost. Through Trinity Sunday the Church is inviting us to return to Ordinary Time, by presenting us with the big picture of the “endless immensity of the sea” we call God.
When we are personally caught up in the mystery of the love of God, then we shall find the rationale and the motivation to work on our personal growth in Christian living. It is only when we experience the love of our God, who is a personal God that we can live out fully our Christian calling.
The Trinity is not an explanation of God, though many have tried to explain what the Trinity means. It is a description of what we know about God, albeit contradictory and contrary to logic as we know it. One good way to understand the Trinity, even if inadequately, would be to understand the Father, Son and Spirit as Lover, Beloved, and the Flow of Love between them that has constantly flowed since before time began. Through the Incarnation, the Beloved came to dwell among us. When we stand in the place of the Beloved, when we accept the offer to become the adopted sons and daughters of God, we also become the Beloved of God, and share in this same Flow of Love. However, even this way of understanding falls short and we must be careful not to reduce the mystery to these explanations. The Church teaches us that God is three persons in one nature; that Father, Son, and Holy Spirit together are God. Beyond that is nothing more than the speculation of our tiny minds.
The first reading of today insists that, though understanding the mystery of God is beyond human comprehension, our God is a God who has immersed himself in human history. He is a God, who spoke to the people of Israel, and a God who translated that word into action by redeeming them from slavery and bringing them into the freedom of their own land.
However, this immersion was through human intermediaries. Since God wanted to show his love and care for the whole of humanity to the greatest extent possible, he made himself visible when he took on human form, being born as Jesus Christ. This was not all. He went even further when he embraced the Cross willingly and whole heartedly to show that there would never be any limit to his love. His death on the Cross, however, was only the beginning of new life. He was raised and, after his resurrection, gave to his disciples both a commission to continue to do his work on earth and the gift of the Spirit to enable them to do so.
The commission in Matthew is preceded by a revelation and followed by a promise; all three are prefaced by the universalizing “all”. The revelation is that Jesus has been given “all” authority. The commission is that the disciples must make disciples of “all” nations. The promise is that Jesus will be with his disciples “all” the days. He will do this in and through his Spirit.
It is this Spirit, Paul tells us in the second reading of today, which enables us to recognize God as beloved Father or Mother and to realize that, just as the Trinity is united by the bond of love, we, too, are called to that same union. It is the Spirit which gives us the grace to recognize that every human being is a child of God and that, because this is so, we are all brothers and sisters of one human family. It is the Spirit which enables us to accept diversity, knowing deep in our hearts that there is an underlying fundamental and basic unity.
Thus, the feast of the Trinity celebrates freedom, love, community, diversity, and inclusiveness. God does not exist in isolated individualism but in a community of relationships. In other words, God is not a loner or a recluse. This means that a Christian in search of Godliness must shun every tendency to isolationism and individualism. The ideal Christian spirituality is not that of flight from the world. It is not a spirituality that runs away from contact with other people and society. Rather, it is an immersion into the world with a view to transforming sorrow to joy, injustice to justice, negatives to positives, darkness to light and, death to life.
There is no one who is outside the kingdom of God. There is no “us” and “them”. There is only “we” And, we are all connected. The Trinity embraces diversity. We are not asked to be clones of Jesus. We are asked to offer our unique gifts for the good of the community. We are not asked to be the same. We are asked to seek unity even in diversity.
Friday, 29 May 2015
Saturday, May 30, 2015 - For those who believe no proof is necessary, for those who do not no proof is sufficient. Which kind of person are you?
To read the texts click on the texts: Sir 51:12-20; Mk 11:27-33
Mark links the incident of the Challenge to the authority of Jesus (11:27-33) with the incident of the Cleansing of the
(11:15-19). When asked by the
Pharisees where his authority comes from, Jesus points back to the baptism of
John and so to his own baptism (1:9-11) where he received the invitation to be
both slave and son. Since they are not able to answer because whatever answer
they give will result in their condemnation, Jesus too refuses to answer their
question. The point that Mark seems to be making is that the authorities had
closed themselves to the revelation of God in Jesus and so would not be willing
to accept Jesus as God’s chosen one. There would not be much use in trying to
explain to those who were not open to listen. Temple
We sometimes make up our minds about something and take so rigid a stand about it that we are then unwilling to change our stance or see someone else’s point of view. The danger of this attitude is that we might miss out on learning something new and the revelation that the situation or person makes to us.
Thursday, 28 May 2015
Friday, May 29, 2015 - If the Lord were to come to the tree of your life, would he find fruit or only leaves?
To read the texts click on the texts: Sir 44:1,9-13; Mk 11:11-26
In the first part of today’s text Mark uses what is know as a “sandwich construction”. This means that he begins narrating an incident, interrupts it by another incident, which is completed, and then the first incident, which was begun and left incomplete, is completed. There are various reasons for the use of this technique.
Here, Mark begins by narrating what is known as the cursing of the fig tree (11:12-14). Only Mark tells us that ht was not the season for figs and yet, when Jesus did not find any fruit on the tree he cursed the tree. It is the only miracle that occurs within the Jerusalem section of the Gospel and the fact that it destroys nature does not fit the pattern of the other miracles of Jesus, which make people whole. Mark wants his readers; therefore to see the symbolic character of the miracle of the curing of the fig tree and associate its fate with the fate of the Temple, which is also not producing the fruit, at is meant to produce.
Mark keeps in suspense what happens to the fig tree till much later (11:20-21), after he has narrated the incident that he places in the middle of the sandwich. This is what is known as the Cleansing of the Temple (11:15-19). It is an incident that is narrated by all the four Gospels though John narrates it quite differently from the manner in which the Synoptics do and even within the Synoptics there are slight differences. Mark is the only one of the evangelists who tells us that Jesus would not allow anyone to carry anything through the temple which indicates that for Mark Jesus has the power to determine what activity is proper to the Temple. The teaching of Jesus is a combination of two Old Testament texts Isaiah 56:7 and Jeremiah 7:11. The chief priests and scribes take affront when they hear about this incident and look for a way to kill Jesus.
Mark then continues the first incident (the cursing of the fig tree) and completes it (11:20-21). The fig tree has indeed withered. This is what will happen to the
if it continues in the way of the fig tree, namely if it does not produce the
fruit required of it. Temple
Peter is amazed that the fig tree has withered and comments on it (11:22). This gives an opportunity for the Marcan Jesus to teach has disciples about prayer (11:23-25). The first saying about the mountain being thrown into the sea (11:23) brings out forcefully through a dramatic metaphor what is possible for one whose faith does not waver. The second saying (11:24) applies to the community the general principle of the previous verse, namely that there must be absolute confidence in prayer. The final saying (11:25) speaks about forgiveness as a condition to receive the forgiveness of God. This is because if there is unforgiveness in one’s heart it is not possible to receive the forgiveness of God. The unforgiveness acts a block to receiving God’s forgiveness.
Most doctors today are convinced that the larger majority of the illnesses we suffer are psychosomatic. This means that because our mind/heart/internal (psyche) is affected, our body/external (soma) will also be affected. Keeping grudges, harbouring feelings of revenge, nurturing anger and not forgiving are sure ways to spoil one’s health. Illnesses like acidity, hyper tension, fistula, piles, stress diabetes, high blood pressure and many others can be controlled and even avoided if one removes all the negative from one’s heart and mind.
Wednesday, 27 May 2015
Thursday, May 28, 2015 - It is only with the heart that one can see rightly. What is essential is invisible to the eye. (Antoine de Saint-Exupery)
To read the texts click on the texts: Sir 42:15-25; Mk 10:46-52
This miracle of the healing of blind Bartimaeus is the final miracle in the ministry of Jesus. On hearing Bartimaeus the crowd attempts to silence him. However, he exhibits great faith and perseverance. The title that he uses to address Jesus: “Son of David” carries messianic overtones. This is the first time in the Gospel of Mark that such a title is used for Jesus. When he is called by Jesus, Bartimaeus goes to him throwing off his cloak, which could signify a throwing away of the old order to put on something new. After enquiring what he would like to be done to him and hearing his request for sight, Jesus heals him with a mere word. Jesus attributes the healing to the faith of Bartimaeus. Only in Mark are we told that after he was healed, Bartimaeus followed Jesus “on the way”.
We often imagine that we can see only with the eyes in our head and so judge people based on what we see physically. We must realise that this is only one way of seeing and sometimes it is more important to see with the eyes of our hearts. Though Bartimeaus was physically blind, he could recognise with the eyes of his heart who Jesus really was.
Tuesday, 26 May 2015
To read the texts click on the texts: Sir 36:1,4-5,10-17; Mk 10:32-45
In this pericope Jesus predicts for the third and final time that he is to suffer and die and be raised (10:32-34). It is the most detailed of all the three. Here too, like in the case of the two previous Passion and resurrection predictions there is a misunderstanding. This time it is on the part of James and John who want places of honour in the kingdom. In response to Jesus’ question of whether they are able to drink the cup that he must drink and be baptised in the baptism with which he must be baptised, they say that they are able. Jesus promises that they will indeed drink the cup and undergo the baptism, but cannot he cannot determine the position of places in the kingdom. That role is left only to the Father.
The other disciples who become agitated with the request of the brothers are in the same boat as they are, and once again Jesus has to teach them the way of the kingdom. Only those willing to serve others can hope to have a place of honour in the kingdom. The last verse of this section points to the Son of man who has come to show the way to the kingdom through his service.
The attitude of the ten towards James and John may be termed as confrontation. This often happens when one desires what the other person is striving for and so feels jealous and envious of the other. It also leads to backbiting and thinking ill of the other like the ten did in the case of James and John. An alternative to confrontation is the attitude of “care-frontation” which would involve challenging the other person to rise above trifles and that, which is not necessary. It arises out of a genuine concern for the good of the person.
Monday, 25 May 2015
Tuesday, May 26, 2015 - What is the thing, which is the person, what is that event which is preventing you from working for the kingdom? Will you give it up today?
To read the texts click on the texts: Sir 35:1-12; Mk 10:28-31
In response to the statement of Jesus that it is impossible for the rich to enter the
, Peter states that
they as disciples have left everything to follow Jesus. The response of Jesus
is a reassurance that what they have given up will be replaced by the new bond
that they will share with each other both in this life and in the life to come. kingdom
It must also be noted that the Marcan Jesus also mentions persecutions as being part of the lot of the disciples. These are to be expected by anyone who is a true witness of the Gospel. The last verse of this pericope speaks about the reversal of status that will be part of the kingdom indicating that that the values of the world do not apply in the kingdom.
When we sacrifice something for a cause we must realise that our reward must be the sacrifice itself. The reason why we sacrifice is because we believe in the cause, whether it is helping the poor, reaching out to the needy or any other and we must gain our satisfaction from the understanding that someone has lived more fully because of the sacrifice that we have made.
Sunday, 24 May 2015
Monday, May 25, 2015 - Do I possess riches or do riches possess me? Do I use things or do things use me?
To read the texts click on the texts: Sir 17:24-29; Mk 10:17-27
This text is made up of two parts. The first is the story of the rich man who is unable to accept Jesus’ invitation to discipleship (10:17-22) and the second part contains the sayings of Jesus on the danger of riches (10:23-27).
The rich man addresses Jesus as “Good teacher” and asks what he must do to inherit eternal life. Jesus shifts the focus from himself and makes God the focus. In Mark, Jesus cites six of the commandments of the Decalogue (Ex 20:12-17; Deut 5:16-21). The response of the rich man is to affirm that he has followed all of these. Only in Mark does Jesus look at the man and love him. This love results in the issuance of an invitation: the invitation to follow Jesus. The invitation is to forego even the privilege of alms giving for the sake of sharing Jesus’ life style by depending on god while at the same time proclaiming his kingdom. The rich man is devoted to God’s word, but cannot bring himself to accept the invitation. His riches become an obstacle to his following.
After his departure, Jesus turns to the disciples to instruct them on the danger of riches. Jesus uses a metaphor of a camel trying to pass through the eye of a needle. Even this impossible as it might be to imagine is possible and easier than for a rich person to enter the kingdom. The amazement of the disciples while understandable also brings out powerfully the obstacle that riches can pose to seeing rightly.
We are living in a world, which keeps calling us to possess more and more. We are bombarded from every side with advertisements inviting us to be owners of land, property, houses, and electronic and other goods. While we must use things and plan properly for own future and the future of our children, we need to be careful that we do not become so obsessed with the future that we forget to live in the present.
Saturday, 23 May 2015
To read the texts click on the texts: Acts 21:1-11;1Cor 12:3-7,12-13; Jn 20:19-23
In a world that is becoming more and more fragmented, the feast of Pentecost, with its stress on unity, comes as a breath of fresh air. Pentecost is traditionally known as the Birthday of the Church and concludes the Easter season. It is celebrated just before the Church and concludes the Easter season. It is celebrated just before the Church returns to ‘Ordinary Time’. Pentecost, meaning ‘fifty days’ after the Passover – was originally the feast day on which the Jews celebrated the giving of the Law on Mount Sinai. On this mountain, the different tribes of Israel entered into a covenant with God and with one another and thus, became the people of God and accepted God as their only God. God gave them the Ten Commandments as a guide to show them how to be his people. Being people of God meant relating to God, and to one another, in a way that God Himself mapped out for them, not in their own way. They were called to be one people, united to each other and to God.
The first reading of today, from the Acts of the Apostles, is one in which the disciples, speaking their own language, are understood by people representing the geographical boundaries of the known world. This reading presents the starting point of the unity which Pentecost symbolizes. It also presents a reversal of the confusion of tongues at the tower of Babel. That confusion was caused when humans tried to make a name for themselves, and be independent, forgetting in that process that, in front of God, they were totally dependent. However, the Spirit of God poured out on the Apostles reverses this confusion and given them clarity and understanding. The Spirit of God transforms division into unity, fragmentation into wholeness, and disarray into order.
This Spirit that Jesus breathed on the disciples, as narrated by the Gospel text of today, results in their transformation. The act of breathing indicates that the disciples have now become a new creation and reminds us of the breath of God on Adam and the first creation. Their fear is transformed into fearlessness; the doubt that plagued their hearts and minds is transformed into certainty. Their cowardice, which made them lock the doors even of their hearts, is transformed into courage and daring.
They became a new creation filled with a new hope. They were now willing to go to the ends of the earth, breaking geographical and ethnic boundaries, in order to fulfill the commission of Jesus to draw people to him by their preaching and action – to make God known in Jesus. The mission of the disciples is to reveal Jesus in all that they say and do. People must look at the actions of the disciples and realize through them, how far they are from the kingdom made visible in Jesus. People should see the unity that exists among the disciples, despite the fact that there are a variety of gifts, services, and activities – all from one Spirit and offered to one Lord. Just as one body has many members, and yet is a single body, so the disciples of Jesus who, though different from each other, are one since they keep receiving the same Spirit of the Lord Jesus.
This same Spirit was given to us when we were baptized into the death and resurrection of Jesus and confirmed in the power of the Spirit. It is the same Spirit that continues to be given to us, even today. If we keep receiving the same Spirit as the disciples did on that first Pentecost, why can’t we do the same marvelous deeds? We can. We are assured by Paul that “to each is given the manifestation of the Spirit for the common good.”
When we respond to hate and violence with kindness and gentleness, we are doing the same marvelous deeds that the first disciples did. When we respond to greed and selfishness with moderation and selflessness, we are manifesting the working of the Spirit in our lives. When we respond to attempts to divide and segregate with efforts toward unity and integration, we reveal that we are graced by the same Spirit. When we thwart attempts at isolation because of caste, creed, and culture, and work for unity even in diversity, then we show that we, though different, are members of one body.
The Spirit that Jesus sent us from his Father is a Spirit of reconciliation, a Spirit that prevents us from holding grudges or nurturing vengeance. The world in which we live is in far greater need of reconciliation and truth than it is in need of the gift of tongues or other miracles and stupendous deeds. And with the Spirit come the gifts that can transform the world. The first disciples had their day, and they seized it with a passion and zest that has been remembered down through the centuries. This is our day. We now have a chance to show to the whole world that we are a united, Spirit-filled people of God.
Friday, 22 May 2015
To read the texts click on the texts: Acts28:16-20,30-31; Jn 21:20-25
The first two verses of today’s text shift the focus from Peter to the Beloved disciple. Like he does elsewhere, with other characters in his Gospel, John reminds the reader of when the beloved disciple first appeared in his narrative. The question of Jesus to Peter in : “If it is my will that he remain until I come, what is that to you?” has caused consternation. John already provides a correction of the misunderstanding that this disciple would not die and so, this is not what Jesus meant. By using a favourite word of his, “remain”, John points out what he means by Jesus’ seeming enigmatic words. This disciple will indeed remain through the words that he has written in his Gospel. Though he will die a physical death, he will continue to live in the witness that he has given to Jesus in his Gospel. Just as Peter will give witness to Jesus by dying a martyr’s death, the beloved disciple will give witness to Jesus by his Gospel.
The Gospel ends with a hyperbolic statement which also serves as a warning of how the Gospel and all of scripture must be interpreted. The Gospel is only a pointer and must be seen in that light. The person of Jesus is bigger than any writing or Gospel can ever contain and, no matter how much is said of Jesus, in the final analysis, it will always be inadequate. This does not mean that we must not say what we know. Rather, it means that, even as we say what we know, we must realize that there is much more that we do not know and so cannot say.
There is an obsession with so many today with prolonging life. These use all kinds of artificial means to try to look younger. They dye their hair black; get tummy tucks, nose jobs, and even plastic surgery to remove wrinkles. They imagine that they can cheat death and live forever. They hardly realize that what is important is not the length of time one lives, but how one lives in the time given to us. It is quality, not quantity, that is important. Jesus’ words about the beloved disciple are not about his living forever, or not dying, they are about the witness that endures even after he dies. This means that each of us, like the beloved disciple, has the ability to leave a legacy even after we are gone from this world. It is up to us to decide what kind of legacy it is going to be.
Thursday, 21 May 2015
Friday, May 22, 2015 - Be careful of saying you are a friend of Jesus, he will call you to live and love for him.
To read the texts click on the texts: Acts 25:13-21; Jn 21:15-19
The first verse of today’s text links this section with the previous one (21:4-14) through the words, “When they had finished breakfast”. It is a continuation of the appearance of Jesus to the disciples at Lake Tiberius where, because they obey his instructions, they are able to haul in 153 fish.
The verses of today’s text narrate the conversation that Jesus has with Simon Peter. Some are of the opinion that the reason why Jesus asks Peter three questions is because Peter denied him three times. While this may be so, it is also important to realize that the questions are all different. The first question which Jesus asks is inclusive. It includes the other disciples, the boat, the nets, and the fish. Jesus is asking Peter whether Peter loves him more than he loves the other disciples and/or his livelihood. The second question is direct and involves only Jesus and Peter. Everything else recedes into the background. The spotlight shifts only to the two. Does Peter love Jesus? Though the third question seems similar to the second, it is really different because in it, Jesus asks Peter about friendship. It reads: “Simon, son of John, are you my friend?” This is a crucial change from the earlier question because, in 15:13, Jesus had explained the true meaning of friendship when he said: “No one has greater love than this, to lay down one’s life for one’s friends.” By affirming that Peter is, indeed, a friend of Jesus, he is affirming his willingness to die for Jesus.
This interpretation is confirmed by the fact that as soon as Peter affirms his friendship, Jesus invites him to lay down his life. This invitation begins with the double Amen in 21:18, and so marks the introduction of a solemn pronouncement. The saying of Jesus that follows explains how, when Peter was young, he fastened his own belt and went wherever he wished to go. This is an indication of the freedom that Peter experienced earlier. However, soon he will have to stretch out his hands and someone else will fasten his belt for him, and take him where he does not wish to go. This is seen as a specific reference to Peter’s death by crucifixion, and is confirmed by the explanation that John gives in parenthesis in 21:19: “(He said this to indicate the kind of death by which he would glorify God.)”
The text ends with Jesus inviting Peter to follow him. Though this command of Jesus may be seen as a general invitation to discipleship, here it means a specific command to martyrdom and even death.
It is significant that the call to martyrdom to Peter is given only after his threefold confession of his love of Jesus, and he is given charge of the sheep only after he has confessed this love. It is thus clear that there is no coercion on the part of Jesus, but a call that Peter has accepted freely. Peter knows, even as he answers, that trials and difficulties are part and parcel of his commitment. He is aware that following Jesus is not going to be easy and that he will be called to make great sacrifices. He is ready, willing, and able.
The call to follow Jesus today is a call that will continue to be heard as long as there are people who dare to open their hearts to this call. While it will not always be a call to martyrdom by death, like it was in the case of Peter, it will always be a call to be a martyr or witness. This is because the voice of Jesus can only be heard today in his disciples and he can be seen and experienced only when those who profess to follow him reach out in love.
Wednesday, 20 May 2015
Thursday, May 21, 2015 - Are the troubles and difficulties of your neighbour as real to you as your own? Or do you regard their problems as of no consequence to you?
To read the texts click on the texts: Acts 22:30-23:6-11; Jn 17:20-26
In these last verses of the prayer, Jesus expands the circle of those for whom he prays to include believers of the future. Since Jesus did not come to make a limited revelation, but one that was meant to embrace the whole world, it is only appropriate that he pray also for those who will believe because of the disciples’ word and witness. The primary invocation that Jesus makes here is the all be one. It is a petition for unity. The reason for this petition is that Jesus wants all those who will believe in him to share in the same relationship that he shares with his Father. Just as Jesus and the Father are one, so, he prays, that all believers will also share in this mutual indwelling. When this unity is seen by those who do not yet believe, they, too, will be inspired to know and believe that Jesus was indeed sent by God. Unity of the community, which has as its source the unity of the Son and Father, will be the drawing force that will lead others to Jesus. By the unity that is shown in community, those who believe in Jesus will also be able to complete God’s work in the same way in which Jesus did.
In the last three verses of the prayer (17:24-26), there is a greater intensity. Petition changes to want. This is not to be interpreted as selfishness but rather, as audacity or confidence. Jesus is confident that his Father will give him what he wants and also, that this is his Father’s will for him and all believers. What Jesus wants is that God, he, and the believers, share in a mutual indwelling. What he wants is that all be one. This oneness and unity is expressed in the tangible reality of love.
Christianity was never meant to be, and can never be, a private religion. Everything about Christianity is both individual and communitarian. The seven Sacraments are beautiful examples of the communal dimension of Christianity. This is because Jesus did not come to make a private or esoteric revelation to only a small group of individuals but to make a revelation to the whole world. Thus, the community of believers today is faced with this challenge of showing the communal dimension or unity of the community and so, drawing others to believe. It is a tremendous privilege and responsibility. It is a privilege because we are called to continue the work of Jesus himself and so share in the mission entrusted to him by his Father. It is a responsibility because, as believers, we cannot be complacent and content with our private devotions or individual faith. We must manifest it to everyone we meet. It is a faith that is to be shown in action, a faith that is to be shown in tangible love.