To hear the Audio of the Reflections of Friday, April 1, 2016 click HERE
Thursday, 31 March 2016
Friday, April 1,2016 - Do you prefer to sit on the fence or do you take a stand on issues? 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? Can you accept the differences of others easily, or do they have to be like you to be accepted?
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, 30 March 2016
Audio Reflection of the Gospel Reflection of Thursday, March 31, 2016
To hear an Audio Reflection of the Gospel Reading of Thursday, March 31, 2016 click HERE
Thursday, March 31, 2016 - Have you received the forgiveness that Jesus proclaimed? How will you preach this forgiveness today?
To read the texts click on the texts: Acts3:11-26; Lk 24:35-48
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, 29 March 2016
Wednesday, March 30, 2016 - What is it that keeps you from recognizing Jesus? Is it your focus on the negative? Are you not able to see God because he does not reveal himself or because you do not open wide your heart?
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
travelers. 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 fulfillment 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 traveler.
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, 28 March 2016
Audio Reflections of Tuesday, March 29, 2016
To listen to the Audio Reflections of Tuesday, March 29, 2016 click HERE
Tuesday, March 29,2016 - 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: Acts2:36-41; Jn 20:11-18
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, 27 March 2016
Audio Reflections - Monday,March 28, 2016
To listen to the Audio Reflections of Monday, March 28, 2016 click HERE
Monday, March 28, 2016 - Has Jesus risen in your heart? How will you show this today?
To read the texts click on the texts: Acts 2:14, 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.
Friday, 25 March 2016
Sound cloud rendition of the Homily on the Resurrection.
Click HERE for a Sound cloud rendition of the Homily on the Resurrection.
Youtube Video on the Resurrection of Jesus
To watch a Youtube on the Resurrection of Jesus please click HERE
Sunday, March 27, 2016 - Easter Sunday - “Death, Be Not Proud”
To read the texts click on the texts: Acts 10:34, 37-43;Col 3:1-4; Jn 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 Christ. Easter thus 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
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. She does not know
where his body has been placed. This is indeed the mystery that all of us
encounter. We cannot capture Jesus, we cannot confine him. We have only to dare
to follow and believe.
Peter and the beloved disciple
act on Mary’s information and, like her, they 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 that 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. Thus, there is a
progression, a development, an enlargement of the picture. The puzzle is not so
much a puzzle now.
The leaving behind of the grave
cloths is very significant since the empty tomb, by itself, does not signify
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 it is extremely 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 behind. Second, by leaving the grave cloths behind,
it means that Jesus has left death behind. Death is symbolized by the grave
cloths. When Lazarus, who was raised by Jesus from the dead, came out of the
tomb, he brought out 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, also narrated by Peter, and even a third part explicated in the
second reading of today.
The second part of the story 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. God forgives and welcomes all in Jesus, the Risen Christ.
The living out of the forgiveness
follows the forgiveness and the new life we have received. 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 never give in to despair, they will never give up or give in,
and they will never lose hope.
Thursday, 24 March 2016
Good Friday, March 25,2016
Good Friday is called Good not only because Jesus dared to go to the Cross, but because he believed that he would be raised to NEW LIFE. He was. Click HERE to listen to why Good Friday is Good.
Wednesday, 23 March 2016
Maundy Thursday, March 24,2016
To read the texts click on the texts: Ex 12:1-8,11-14; 1 Cor 11:23-26; Jn 13:1-15
The
English word Maundy comes from the Latin Man datum which means a command. What
is this command? And who gives this command and to whom? The command is the
command to love. The command is given by the Lord Jesus; and the command is
given to his disciples and through his disciples to the whole world. Throughout
his life, Jesus has lived a selfless life. Throughout his life he has lived a
life of giving, of reaching out, of encouraging, of boosting up. Throughout his
life he has led a life of unconditional love which requires nothing in return.
He has lived a life of love that only wants to give. And now, on this Maundy
Thursday, he brings together his entire life through two symbols.
I
direct you to the first of those symbols found in Mk 14:22-26. It is the scene
of the Last Supper. And Jesus knows that the time has come for him to depart
from this world and to go to the Father. So what does Jesus do in symbolic
form? In symbolic form he brings together his life through two symbols, of
bread and wine, to the symbol of the Eucharist. The English word Eucharist
comes from the Greek Eucharistene which means to thank. So at the Last Supper
in this Eucharist which he celebrates with his disciples, Jesus gives thanks to
the Father. Thanksgiving even though he knows that he is going to die.
Thanksgiving even though he knows that his body is going to be broken on the
cross and his blood shed; thanksgiving because he knows that the Father always
does what is best for him and for the world. And while they were eating, Jesus
breaks this bread and identifies the broken bread with his body. He shares the
cup of wine and identifies the wine with his blood, and the command here is to
do this breaking and shedding of body and blood in remembrance of the Lord. The
symbol will remain at the level of symbol unless it is transformed into
reality. In the case of Jesus the reality of his life was brought together in
these symbols and from the symbol taken to the cross. Is the Eucharist the
centre of my life? When I use the term Eucharist or Mass, what do I mean? Do I
refer to the ritual that is celebrated in the Church? Am I one of that who
hears Mass and forgets about it later? Am I one of those who goes to the
Sacrament of the Eucharist only to fulfill an obligation or because I am scared
of punishment by God? Does my Eucharist end in the Church or is my life a
Eucharistic life. If I have to be a true disciple of Jesus I cannot let the
ritual end in the Church. The ritual has to be transformed into reality. Like
in the case of Jesus, the symbols of bread and wine became in reality his body
and blood, so in my case whenever I participate in the Eucharist I need to be
transformed. I need to become a better person, I need to give and to reach out
and to love. If not, then I need to ask myself whether I am really
participating in the Eucharist. In the Eucharist you will be celebrating today
every single sacrament is contained Every single sacrament is brought forth,
the sacrament of reconciliation, the sacrament of community, the sacrament of
baptism, the sacrament of giving and of giving till it hurts. And so my plea to
you be that as we celebrate the Eucharist this Maundy Thursday, that you ask
God to keep your mind open to the grace that he wants to pour therein, that
your Mass, that your Eucharist will be celebrated on the altar of the world and
that the bread that is broken and the wine that is shed will be your own giving
of yourself, a giving till it hurts, a giving even when there is nothing to
give; a giving which will go beyond everything that you have ever done before.
A
second symbol which is used by Jesus in the gospel of Jn 13:1-12 is a symbol of
the washing of the feet, and even though washing of the feet may be interpreted
as the sign of humble service, as the sign of doing humble labour, as a sign of
choosing the lesser place, it goes beyond. Because it is not merely humble
service or choosing the menial job, it is a prophetic gesture. Jesus does not
wash the feet of his disciples before the meal like may have usually been done
but Jesus begins to wash the feet of his disciples when they are in the midst
of the meal in order to open their eyes. So already, when he got up from the
meal they would have been confused, they would have been wondering what he was
doing. If he had washed their feet before they began the meal, we could have
interpreted it merely as humble service. However, because it is in the midst of
the meal that Jesus gets up from the table, he wants to give a completely
different interpretation to this prophetic gesture. Later on he explains what
he means when he asks his disciples to do what he has done. “If I then your
Lord and Master have washed your feet, you also must do likewise, which does
not mean merely physically washing the feet, but which means living the life of
Jesus. And that is why when Peter refuses the washing, Jesus says “unless you
let me wash your feet you’ll have no meros. Meros is heritage, meros is
something which you leave behind, meros is legacy, meros is translated as a
part. You cannot be a disciple of Jesus if he doesn’t serve you and you do not accept
his command to love and to serve forever.
And
so as we enter into Maundy Thursday, as we listen to the mandatum, to the
command of the Lord inviting us to a fuller life, let us realize that it is in
giving that we receive, it is in reaching out
that we are reached out to. It is in dying to our ego and ourselves that
we will have life eternal.
Tuesday, 22 March 2016
Youtube videos on Harmony and Disharmony in the HOME
Listen to Attitudes in a Home which result in DISHARMONY and HARMONY
Wednesday, March 23, 2016 - Do you often blame God and others when things do not go the way you want them to go? Will you grow up and accept responsibility for your actions today?
To read the texts click on the texts: Isa50:4-9; Mt 26:14-25
The text on the day before Maundy Thursday invites
us to reflect on the initiative taken by Judas in going to the chief priests
and agreeing to betray Jesus, the preparation for the Passover and the
prediction of Judas’ betrayal.
Matthew’s reason for the betrayal by Judas is greed.
Judas wants something if he agrees to betray Jesus and agrees to the thirty
pieces of silver offered to him, a detail mentioned only by Matthew. Unlike in
Mark where the money is promised, in Matthew Judas is paid on the spot. Some
see the reference to the thirty silver pieces as taken by Matthew from Zech
11:12-13 in which there is an obscure reference to the wages of a shepherd, who
puts money back into the treasury. In Exod 21:32 thirty silver pieces is the price of an injured
slave.
According to Exod 12:1-20, the Passover lambs were
to be killed on the afternoon of the 14th of Nisan, and the festival itself
began with the ritual meal on the evening that began the 15th of Nisan. The
Festival of Unleavened Bread began on the 15th and continued for seven days,
during which no leaven should be found in the house. By the first century, the
two festivals had merged and their names were used interchangeably. In
addition, the pious practice of removing leaven one day early, the 14th, had
become common.
Preparation for the Passover involved (1) locating
an appropriate place within the city walls of Jerusalem, the only legitimate
location for eating the Passover meal; (2) searching the room for leaven and
removing any items that might contain yeast (bread crumbs, etc.); (3) obtaining
a lamb and having it ritually slaughtered by the priests in the Temple; (4)
roasting the lamb and preparing it with the other necessary items for the meal
in the place previously arranged. While it is important to Matthew for
theological reasons that the last supper was a Passover, he narrates none of
the details associated with the Passover meal and ritual, concentrating his
interest on the meal of the new covenant to be celebrated.
While Judas’ question to the chief priests focuses
on himself and what he can gain, the disciples question to Jesus focuses on
Jesus and what he wants them to do.
After Jesus takes his place at the table, he
announces the fact of his betrayal by one of the Twelve. This announcement
leads to distress on the part of the disciples. Each asks in turn whether he is
the one. Jesus responds by indicating that one of those who eat with him will
betray him, but does not explicitly identify Judas. Judas’ question is left
till after Jesus’ response.
The dialectic of divine sovereignty and human
responsibility in the passion is brought out strongly in Jesus’ comment that it
would be better for the betrayer if he had not been born. Jesus is fully aware
of who it is that will betray him. God is not taken by surprise in the betrayal
that leads to crucifixion; it goes according to the divine plan expressed in
Scripture. But this does not relieve the burden of human responsibility. God is
fully sovereign, humanity is fully responsible.
Judas who is in the process of betraying Jesus asks
if he is the one. Unlike the other disciples who address Jesus as Lord, Judas
addresses him as Rabbi indicating that he is not an insider but an outsider.
Jesus’ response “You said it” is a clear affirmation that Judas is indeed the
one.
There are some, who because they find it easier,
prefer to lay the blame at God’s door for their “misfortune”. These are people
who have not yet grown up. If children blame others for the mistakes they make
or refuse to accept responsibility it can be understood, but when adults do
that it is a sign of not having grown up. While it is true that God remains
sovereign, it is also true that we as humans have total freedom and thus must
accept responsibility for our actions. We are always free to act as we see fit,
but we must also realize that our every action has consequences which we must
be willing to accept.
Monday, 21 March 2016
Audio Reflections of Tuesday, March 22, 2016
For the audio Reflections of Tuesday, March 22, 2016 click HERE
Tuesday, March 22,2016 - When things do not go the way you plan do you throw in the towel too quickly? Has your arrogance sometimes led to your downfall?
To read the texts click on the texts: Isa49:1-6; Jn 13:21-33, 36-38
The text of today begins after the action of the
washing of the feet of his disciples by Jesus and the words that he speaks
explaining the meaning of the event. Thus this text must be read with that
background in view.
It begins by an announcement of the betrayal in the
context of Jesus’ emotional distress. This announcement is greeted with
confusion on the part of the disciples. This confusion is an indication that
betrayal can lie in the heart of any disciple and that no one is really exempt
or can take for granted his/ her fidelity. This confusion leads to questioning
on the part of the disciples. Each wants to know who Jesus meant. “The disciple
whom Jesus loved” is introduced for the first time in the Gospel and plays a
prominent role from now on. The fact that the disciple is not named points to
the fact that it is not so much the person, but his relationship to Jesus that
defines and determines who he is. Like the Son who is in the bosom of the
Father (1:18 ) so this
disciple reclines in the bosom of Jesus. Prompted by Simon Peter’s nod, the
beloved disciple asks Jesus who the betrayer is. Through the gesture of giving
the morsel to Judas and his words, the contrast between the intimacy of the
meal on the one hand and the betrayal by Judas on the other is brought into
sharp relief. Even as he is offered a sign of friendship, intimacy and
fidelity, Judas chooses distance, betrayal and infidelity. Though Jesus “knows”
who will betray him, he still reaches out in love and friendship.
The mention of Satan entering Jesus indicates that
the real battle is not between Jesus and Judas but between Jesus and the
powers’ of evil, between light and darkness, and between falsehood and truth.
Jesus is willing to face head on and immediately the powers’ of evil and so
instructs Judas to act quickly. Jesus alone understands the significance of the
hour. The disciples remain ignorant and even misunderstand. That Judas leaves
immediately is an indication that his commands are followed even as he is going
to be betrayed. Jesus remains in control of all the events of his “hour”. The
phrase “and it was night” can mean on the surface level a chronological
notation. However, it has a much deeper meaning in John. On the deeper level it
means that Judas has cut himself off from Jesus who alone is the light and also
that he has sided with the darkness which tries to overcome the light.
The verses which follow and complete the reading of
today can either be seen as a conclusion to the previous episodes of the
washing of the feet and the prediction of the betrayal or as an introduction to
the Farewell Discourse. They speak of the glorification of Jesus as Son of Man
and also of the glorification of the Father. While it is true that the mutual
glorification began when the father was manifested through the Son at the
incarnation and continued in the words and works of Jesus, it will be completed
and reach its fulfillment in the death, resurrection and ascension of Jesus to
the Father. This final departure from the world and return to the Father is
here seen as a seal of the disciples’ new relationship with God, with him and
with one another. Jesus responds to Simon Peter’s question about his final
destination by predicting Peter’s denial of him. Though Peter protests by
offering his life to Jesus in keeping with the command to lay down one’s life
for one’s friend, he speaks more from a misplaced enthusiasm than from the
reality of the situation. When confronted with reality, Peter will in fact deny
Jesus three times.
There are numerous times in our lives when things do
not go the way we plan. It is as times like these that we tempted to throw in
the towel like Judas and Peter did. However, the challenge is that even at
times like these to continue to trust and believe that even though we may not
fully understand why things happen the way they do, that God is still in
control and will never let anything happen to is that is not for our good and
for his glory.
Remaining with Jesus, following his commands and
living the life that he demands is thus not an easy task. The numerous laws,
rules and regulations of the Jews have been summarized into one command which
is to love God by loving neighbour. This reduction of the numerous into one
does not mean that the one is easier; it means that the focus has changed from
external observance to internal disposition and from personal achievement to
grace. That grace is at the heart of the command is made evident in the cases
of Judas and Peter who both fail in keeping it. While Judas’ betrayal may be
seen as a dramatic and extreme case of refusing to remain with Jesus and follow
his commands, the denials by Peter indicate that every disciple is at risk of
failure if he/ she depends on his/her own strength and not enough on the Lord.
Sunday, 20 March 2016
Audio Reflections of Monday, March 21, 2016
To listen to the Reflections of Monday, March 21, 2016 click HERE
Monday,March 21,2016 - How will you make the unconditional love of Jesus tangible for at least one person today? Will you respond to the unconditional love of God like Mary or like Judas?
To read the texts click on the texts: Isa 42:1-7; Jn 12:1-11
The story of the anointing of Jesus is found in all
four Gospels. Yet, the manner of the anointing, the reason for the anointing
and the anointing on the head as mentioned by Mark and Matthew and the feet as
mentioned by Luke and John indicate that each evangelist interprets the
anointing differently. While in Mark and Matthew the anointing is as a
preparation for the burial of Jesus’ body and is thus just before the Passion,
in Luke the anointing of the feet of Jesus by a sinful woman is an explication
of her love and respect for Jesus and his love for her shown in the forgiveness
of her sins. The woman is named only in the Gospel of John and is not Mary
Magdalene. In John, she is Mary, the sister of Lazarus. Though it is not the
head but the feet of Jesus which Mary anoints, the focus of the anointing here
is the “hour” of Jesus. The dinner that Jesus is attending here is an
anticipation of the last dinner that he will have with his disciples soon.
The story begins with the dinner given for Jesus by
Lazarus and his sisters Martha and Mary. The anointing by Mary is narrated
immediately after this. Though Mark also points to the quality of the ointment,
only John mentions the quantity. By wiping the feet of Jesus with her hair,
Mary anticipates the wiping of the disciples’ feet by Jesus at the last supper.
The anointing here therefore points to the washing and wiping of the feet of
the disciples by Jesus. The protest about the extravagance of the gesture is
voiced in John by Judas alone. This is already an anticipation of the
betrayer’s role that Judas will play later in the garden. The protest of Judas
is not genuine, because his concern stems from his own desire to steal. Jesus’
response to Judas is to point to the revelatory significance of Mary’s act. It
is an anticipation of the final anointing after the death of Jesus and thus
confirms that it will take place. Jesus also reminds his disciples of the
limited time before his “hour” and invites them to recognize it like Mary did.
They need to respond like her.
Since many of the Jews were going to Jesus and began
to believe in him, the chief priests make plans to kill Jesus. They also plan
to kill Lazarus so as not to leave any trace of the miraculous powers of Jesus
and also to stop people from believing in him.
The contrast between the insight of Mary and the
blindness of Judas is brought out powerfully in this story. She recognizes who
Jesus is and the fate that awaits him and so acts accordingly. Judas on the
other hand has closed himself to the revelation of God in Jesus and thus can
only act to suit his selfish interests. The anointing of the feet by Mary and
the wiping them with her hair is also an indication of the action of a true
disciple of Jesus. She anticipates what her master and Lord will do and does
it. She does not need to be taught it like the other disciples at the last
supper. She has learnt it by observing the actions of the Lord. Judas on the
other has shown that he is not a true disciple because he is able to see only
the negative in the loving action of service and reaching out. His only
response is therefore to protest.
The love command was not only spoken of by Jesus but
lived out by him throughout his life. The best manner in which that love
command was manifested was not only in the washing of the feet of his
disciples, but in the spreading out of his arms in total surrender and
unconditional love. This is the love to which we as disciples are challenged
today. We can decide to respond like Mary because we are convinced and have
experienced the unconditional love of God ourselves, or we can be like Judas
who focus on our own selfish interests and so miss out on the beauty and
reality of unconditional love.
Saturday, 19 March 2016
Audio Reflections of Passion/Palm Sunday - March 20, 2016
To hear the Audio Reflections of Passion/Palm Sunday click HERE
Passion/Palm Sunday - March 20,2016 - The Cross was a scandal for some and folly for others, but after Jesus it is a symbol of VICTORY
To read the texts click on the texts: Isa 50:4-7; Phil2:6-11; Lk 22:14-23:56
The parents of a young boy in a
Private school were at their wits end about what to do with their child. He was
failing in all subjects and no amount of coercion, rewards, or gifts, could
effect any change. They consulted many of their friends and relatives. They
took the child to Psychologists and academicians but, to no avail. Finally, one
of their relatives suggested that they send their son to a school run by the
Jesuits. Since they had tried every other means, and since they did not think
the child could get any worse, they enrolled him in the local school run by the
Jesuits. After the first semester results were out, the parents were pleasantly
surprised to find that their son had not only passed in all subjects, but had
topped the class in three of the six subjects that he was studying. They rushed
to the school to thank the Jesuit Principal whom they thought was responsible
for the change. The Principal accepted the praise as humbly as he could. He
then called the boy to his office to find out from him the reason for this
dramatic change. When the boy was asked the reason, he looked up at the
Crucifix hanging in the Principal’s office and said, “When I looked up at that man
hanging on the Cross, I got scared because I knew that you were serious about
things and I decided not to take any chances.”
The man hanging on the Cross is
what Passion Sunday is all about. This Sunday is also called Palm Sunday, since
palm branches are distributed. However, the focus is on the betrayal, arrest,
suffering and crucifixion of Jesus rather than on his triumphal entry into
Jerusalem just before his death. Passion / Palm Sunday is the start of Holy
Week in which the Church commemorates the Last Supper and the first Eucharist
on Holy Thursday. Christ’s death on Good Friday, and the resurrection on Easter
Sunday. By identifying ourselves with the ‘mystery’ of Jesus’ suffering, death,
and resurrection, we ourselves experience a great liberation, a ‘Passover’ from
various forms of sin and enslavement to a life of joy and freedom.
The Passion narrative in Luke,
read in this year, begins with the Last Supper. During the meal, three
significant events take place, all of which are connected with what happens in
the rest of the narrative. The first is the prediction of betrayal by Judas,
the second is the teaching on greatness, and the third is the prediction of
Peter’s denial. With regard to the betrayal, it must be remembered that being a
participant at the last supper must be remembered that being a participant at
the last supper will not protect one or absolve one from the act of treachery.
Judas must accept responsibility for his action. This is, therefore, true for
all those disciples who think that they are greater than others, and for Peter
who vehemently denies that he will deny. The followers must accept
responsibility for their failings. These acts are the exact opposite of Jesus’
attitude of service and fidelity which are so powerfully brought out in the
narrative.
Jesus was able to have these
attitudes because of his being in constant touch with God and, even now, in
this hour of crisis, he turns first, not to humans for consolation, but to God.
The first part of the prayer is for what Jesus wants, but the second, the
conclusion, is for what God wants. Jesus will state, clearly and unambiguously,
his own need for deliverance, but he will not forget to add that, to do God’s
will is his final aim. On the surface level, it might have seemed more
conducive to be delivered from trial and tribulation, to be delivered from the
Cross and delivered from ignominy, shame, and death. However, at the deeper
level, it was infinitely better that Jesus embrace the Cross in order to gain
victory over death and to be born to new life.
Jesus is serene and calm when he
is arrested and even reaches out to heal the servant whose right ear was cut
off in the melee. This is the effect of prayer. The effect of his prayer also
sustains him before the Sanhedrin, Pilate, and Herod. Jesus will not be cowed,
browbeaten, or intimidated. He will stand for what he believes in. He will
stand for the truth. Even if it means that he is not understood, even if it
means that he is abused, and even if it means that he is condemned to death, he
will continue to hold his head high. He will not be overcome with self pity. He
will not be defeated. This is why his last words, before he breathes his last,
are to commend his Spirit into God’s care.
The veil of the Temple being torn
in two, the Centurion proclaiming Jesus’ innocence, and the people going to
their homes beating their breasts, all these occurrences point to the fact that
true worship is now, no longer in the Temple but, on the Cross. They point to
the fact that, in death is victory, and that only in dying is there the
possibility of new life. They point to the fact that the man who hangs on the
Cross is not someone of whom we should be scared. They point to the fact that
the Cross is no longer a symbol of fear or defeat, but a symbol of victory
forever.
Saturday, March 19, 2016 - St. Joseph, Husband of Mary - When in a dilemma do you usually do the right thing or the loving thing? Would your life have been any different if Jesus had not been born?
To read the texts click on the texts:2 Sam 7:4-5,12-14,16; Rm 4:13,16-18,22; Mt1:16,18-24
Devotion to
St. Joseph became popular from the 12th century onward and in the 15th Century
the feast of St. Joseph began to be celebrated on March 19 every year. Devotion
to St. Joseph as foster father of Jesus and husband of Mary grew tremendously
in the 19th Century and continues till this day.
This Gospel
text for the feast of today includes one verse of the genealogy, which
specifies that Joseph was the husband of Mary of whom Jesus was born. The verses
that follow narrate the story of his birth. Since Mary and Joseph were engaged,
they were legally considered husband and wife. Thus, infidelity in this case
would also be considered adultery. Their union could only be dissolved by
divorce or death. Though Joseph is righteous or just, he decides not to go by
the letter of the law and publicly disgrace Mary, but he chooses a quieter way
of divorcing her. God, however, has other plans for both Joseph and Mary and
intervenes in a dream. Joseph is addressed by the angel as “Son of David”
reiterating, once again after the genealogy, the Davidic origin of Jesus. He is
asked to take Mary as his wife and also informed that is the Spirit’s action
that is responsible for her pregnancy. He is told that he is to give the child
the name “Jesus". Jesus (Iesous) is the Greek form of "Joshua"
which, whether in the long form yehosua, ("Yahweh is salvation") or
in one of the short forms, yesua, ("Yahweh saves”), identifies the son, in
the womb of Mary, as the one who brings God’s promised eschatological
salvation. The angel explains what the name means by referring to Ps 130:8. The
name “Jesus” was a popular and common name in the first century. By the choice of such a name, Matthew shows
that the Savior receives a common human name, a sign that unites him with the
human beings of this world rather than separating him from them.
Matthew
then inserts into the text the first of ten formula or fulfillment quotations
that are found in his Gospel. This means that Matthew quotes a text from the
Old Testament to show that it was fulfilled in the life and mission of Jesus.
Here, the text is from Isa 7:14 which, in its original context, referred to the
promise that Judah would be delivered from the threat of the Syro-Ephraimitic War
before the child of a young woman, who was already pregnant, would reach the
age of moral discernment. The child would be given a symbolic name, a short
Hebrew sentence “God is with us” (Emmanu‘el) corresponding to other symbolic
names in the Isaiah story. Though this text was directed to Isaiah’s time,
Matthew understands it as text about Jesus, and fulfilled perfectly in him,
here in his birth and naming.
This birth
narrative of Matthew invites us to reflect on a number of points. Of these, two
are significant. First, many of us are
often caught in the dilemma of doing the right thing which might not always be
the loving thing. If we follow only the
letter of the law, we may be doing the right thing but not the most loving
thing. However, if we focus every time
on the most loving thing, like Joseph, it is surely also the right thing.
Though Joseph could have done the right thing and shamed Mary by publicly
divorcing her, he decides to go beyond the letter of the law and do the loving
thing, which in his case was also the right thing.
Second, the
story also shows us who our God is. Our
God is God with us. Our God is one who always takes the initiative, who always
invites, and who always wants all of humanity to draw closer to him and to each
other. This God does not come in power, might, and glory, but as a helpless
child. As a child, God is vulnerable. He is fully human and in his humanity, is
subject to all the limitations that humanity imposes on us. Yet, he will do
even that, if only humans respond to the unconditional love that he shows.
Friday, 18 March 2016
Audio Reflections of the Gospel text of March 19, 2016
To hear the Audio Reflections of the Gospel text of March 19, 2016 click HERE
Saturday, March 19, 2016 - Impatience is trying to go faster than the Holy Spirit. Are you by nature impatient?
To read the texts click on the texts: Ezek37:21-28; Jn 11:45-56
The first two verses of today can be seen as the
conclusion of the miracle story of the raising of Lazarus. While some of those
who witnessed the miracle respond positively, others do not. However, the
number of those who believe is more than that of those who do not as is evident
in the use of “many” for those who believed and “some” for those who did not.
The chief priests and Pharisees respond to the information they receive about
the miracle by calling a meeting during which they discuss the fate of Jesus.
Their main concern seems to be their own loss of power. They do not seem really
interested in the destruction of the temple or even Jerusalem but with the effect that Jesus’
popularity will have on their own selfish interests.
Caiaphas who was high priest speaks on behalf of all
of them. Even as he wants Jesus to die so that greater trouble can be avoided,
he is in fact unknowingly prophesying about the true meaning of the death of
Jesus. Though his sole aim is political expediency, he is collaborating in
God’s plan of salvation for the whole of the human race. He uses his power to
suppress God’s word but in effect witnesses to him. In his death Jesus would
gather together all the scattered people of God to bring them to a union and
unity never witnessed before.
Jesus retreats to Ephraim after the Sanhedrin’s
decision. This retreat, however, is not to escape death but to control its
time. Jesus will not go to his death until his hour arrives. It is God who decides
that hour and no amount of human plotting or planning can hasten its arrival.
Even as the Passover draws near, questions remain
about whether Jesus will come to the feast or not. It is not clear whether
those who are looking for him have a positive or malicious intent. The
question, however, reinforces the idea that Jesus acts not according to the
will of human beings but of God and if God so ordains then no matter what the
threat or consequence, Jesus will do what is required.
God’s ways are not our ways. As high as the heavens
are from the earth so are God’s ways different from ours. It is not always
possible to accept this simple truth and there are times when we try to go
faster than the Holy Spirit because of our impatience. We are reminded as we reflect
on today’s readings that there will be numerous times when we will knowingly or
unknowingly try to upset the plans of God because they do not fit in with what
we think is good for us. At times like these we too behave like the adversaries
of Jesus. We have to realize that no matter how much we try we will never be
able to upset God’s will for the world though it might seem sometimes that we
have and can. When we witness evil overpowering good, selfishness dominating
selflessness or fear overtaking love, then it might seem that we have done so.
However, these “victories’ are only temporary as was the victory of the ones
who crucified Jesus on the cross. In the final race it is always God who wins,
it is always selflessness that come first and it is always love that will
overcome.
Thursday, 17 March 2016
Friday, March 18, 2016 - How will you make Jesus visible today?
To read the texts click on the texts: Jer20:10-13; Jn 10:31-42
The text of today begins with the Jews picking up
stones to stone Jesus. While the immediate context is the last words of Jesus
in his response to who he is, namely “The Father and I are one”, this reaction
must also be seen in the larger context of the revelations that Jesus has been
making. Jesus’ question to the Jews immediately after their attempt to stone
him is indicative of this. He asks them for which of his good works they want
to stone him. In response they accuse Jesus of blasphemy. Though it is true
that Jesus is equal to God, they do not realize that it is not he who makes
such a claim on his own accord. It is God who confirms him. Jesus uses “their”
law to prove his claims and disprove theirs. He begins by citing the first half
of Ps 82:6 in which human beings are regarded as “gods” because they receive
the Word of God and then goes on to prove from the lesser to the greater, that
thus it cannot be blasphemy if Jesus speaks of himself as God’s Son. It is the
Father who sanctified and thus set apart Jesus and sent him into the world and
thus he always does what the Father commands him to do.
Jesus goes on to appeal to his works as a proof of
the fact that he has indeed been sent by God. His works, which are in keeping
with God’s plan for the world, are clear indication that he and the Father are
one. He is in the Father and the Father is in him. To be able to recognize this
is to come to faith. These words do not go down well with the listeners who try
to arrest him. Again as in the past Jesus escapes because his hour had not yet
come.
The last three verses of the text look back to 1:28 and to John’s witness of Jesus
at Bethany .
John’s witness and then truth of that witness manifested in Jesus leads people
to believe in Jesus.
In these verses, Jesus does not claim to be another
God or to replace God or even make himself equal to God. He claims to make God
known as never before. He reveals God as loving Father and as one whose only
will for the world is its salvation. This is evident in the works that he
performs, which are works of unconditional and redeeming love.
Jesus’ offer of recognizing him in the world is an
offer that is relevant and available even today. The “good works” he
inaugurated are on view whenever one goes beyond oneself and reaches out in
love and compassion. They are continued when one speaks an enhancing word or
performs a loving action. There are visible in selfless service and
forgiveness. They are visible when love is made real.
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