To hear the Audio Reflections on Thursday, September 1, 2016 click HERE
Wednesday, 31 August 2016
Thursday, September 1, 2016 - What do you think Jesus is calling you to today? Will you answer his call?
To read the texts click on the texts:1 Cor 3:18-23; Lk 5:1-11
The call of the first disciples in the Gospel of Luke is
different from the other Synoptic Gospels. While in Matthew and Mark Jesus
calls to them when he was passing by the Sea of Galilee, here he is in Simon’s
boat. While there are similarities between this account in Luke and the account
of the miraculous catch in John 21:1-4, there are also differences. The most
striking difference is that Luke uses the story here as the setting for Simon’s
call to follow Jesus, whereas John uses it to show that Peter was reconciled
with the risen Jesus after having denied him. While in John, Jesus is not in
the boat but on the shore, here in Luke he is in the boat. In John there is
only one boat, that in which the disciples are, here there are many boats. The
nets in Luke are beginning to break, but John explicitly mentions that despite
the large haul, the nets did not break.
The point that Luke seems to make is that following Jesus on his
way will entail a completely different life style, will call for a different
set of priorities. Where Simon and the others were focusing on fish (material,
temporary, passing things), Jesus calls them to focus on people (spiritual,
permanent, things that last).
Tuesday, 30 August 2016
Audio Reflections of Wednesday, August 31, 2016
To hear the Audio Reflections of Wednesday, August 31, 2016 click HERE
Wednesday, August 31, 2016 - Will you find the time today, “to be”, so that “your doing” will be more efficacious? How?
To read the texts click on the texts:1 Cor 3:1-9; Lk 4:38-44
The reading of today allows us to encounter a Jesus who was busy
day and night “doing” and yet a Jesus who would manage to find the time “to
be”.
The first of the three scenes that form part of this section
deals with the healing of Peter’s mother-in-law. Since in Luke this healing
takes place before the call of the first disciples, he does not mention Andrew,
James and John as Mark does (Mk 1:29). He also probably uses this healing to
prepare for the call of Peter, which he narrates in 5:1-11.
In the second scene, Luke depicts a Jesus who would heal people
at all times of the day or night. While the demons use the title “Son of God”
to identify Jesus, Luke himself informs the readers that Jesus is the Messiah,
the Christ. Luke seems to have taken the silencing function from Mark because
it is not clear in his Gospel as it is in Mark, why Jesus would not allow the
demons to speak.
In the third and final scene of this section, Luke portrays a
Jesus who would find time to commune with his Father. He portrays a man of
action and yet a man of prayer, though he does not explicitly state here that
Jesus prayed. Though the crowds want to prevent Jesus from leaving, Jesus is
clear that he must go on to other places as well, for the kingdom belongs to
all.
This Jesus is the one who challenges us today to be men and
women who derive our strength “to do” from “the one who is and will always be”.
Monday, 29 August 2016
Audio Reflections of Tuesday, August 30, 2016
To hear the Audio Reflections of Tuesday, August 30, 2016 click HERE
Tuesday, August 30, 2016 - Will your actions speak louder than your words today? How?
To read the texts click on the texts:1 Cor 2:10-16; Lk 4:31-37
Immediately after leaving the synagogue, Jesus works a miracle.
This miracle is the healing of a man possessed by a demon, thus putting into
action immediately the manifesto he had spoken about. This exorcism is the
first of the four exorcisms in the Gospel of Luke. The unclean spirit refers to
Jesus here as Jesus of Nazareth and as the Holy one of God, which is a title
Luke has taken from Mark, since it does not appear again in the Gospel of Luke.
Jesus exorcises the demon with a command.
It is interesting to note that
the people who witnessed the miracle refer to it not as an action but as a
teaching simply because there was never a separation between the words and
deeds of Jesus, there was never a separation between what Jesus said and did.
With many of us we often do not do what we say we will do. At other times we say one thing and do another. We are called through the example of Jesus to synchronise our words and actions and to mean and do what we say.
Sunday, 28 August 2016
Audio Reflections of Monday, August 29, 2016 - The Beheading of John the Baptist,
To hear the Audio Reflections of Monday, August 29, 2016 - The Beheading of John the Baptist, click HERE
Monday, August 29, 2016 - The Beheading of John the Baptist - John decreased because he wanted Jesus to increase? Will you do the same? How?
To read the texts click on the texts: Jer 1:17-19; Mk 6:17-29
Mark’s
Account of the beheading of Saint John the Baptist by Herod Antipas is more
elaborate than that of Matthew and Luke. According to Mark, Herod had
imprisoned John because he reproved Herod for divorcing his wife (Phasaelis),
and unlawfully taking Herodias, the wife of his brother Herod Philip I. On
Herod's birthday, Herodias' daughter (traditionally named Salome but not named
by Mark or the other Gospels) danced before the king and his guests. Her
dancing pleased Herod so much that in his drunkenness he promised to give her
anything she desired, up to half of his kingdom. When the daughter asked her
mother what she should request, she was told to ask for the head of John the
Baptist on a platter. Although Herod was appalled by the request, he
reluctantly agreed and had John executed in the prison.
The Jewish
historian Flavius Josephus also relates in his Antiquities of the Jews that
Herod killed John, stating that he did so, "lest the great influence John
had over the people might put it into his [John's] power and inclination to
raise a rebellion, (for they seemed ready to do anything he should advise), [so
Herod] thought it best [to put] him to death." He further states that many
of the Jews believed that the military disaster which fell upon Herod at the
hands of Aretas his father-in-law (Phasaelis' father), was God's punishment for
his unrighteous behaviour.
While Mark
has mentioned Herodians before (3:6), this is the first time in his Gospel that
he mentions Herod. Herod, here is Herod Antipas who was the son of Herod the
Great who is the one referred to in the narrative of the birth of Jesus in the
Gospel of Matthew (Mt 2:1-23), and had been appointed by the Roman as the ruler
of Galilee and Perea (Lk 3:1). He was never “king” as Mark mentions in his
story, and Matthew corrects this by referring to Herod as tetrarch (Mt 14,1).
The story of the death of John the Baptist in Mark is sandwiched between the
sending of the Twelve on Mission (6:7-13) and their return from Mission
(6:30-34).
Mark
mentions three opinions about Jesus said to be circulating at that time. Some
believed that Jesus was John the Baptist raised from the dead; others believed
that Jesus was Elijah, while still others believed that Jesus was one of the
prophets of old. Herod, however, is quite clear in Mark that Jesus is John the
Baptist raised. This profession of Herod leads Mark to narrate the story of the
death of John the Baptist as a flashback. According to Mark, the reason why
John was put in prison was because he objected to Herod’s violation of the
purity code, which forbade marriage of close relatives and to a brother’s wife
while the brother was still alive (Lev 18:16; 20:21). Mark seems to lay the
blame for the death of John on Herodias who manipulates Herod into executing
John. The daughter of Herodias is not named here or anywhere in the Bible, nor
does the Bible give her age. According to Mark a drunken Herod is trapped into
fulfilling a rash vow and so has John beheaded.
Though in
Mark’s narrative it is Herodias who is directly responsible for the death of
John the Baptist, Herod cannot disown responsibility. He could have decided if
he had the courage not to give in, yet he made the choice to have John
beheaded. Each of us is responsible for our own actions though we may sometimes
blame others or even circumstances. The sooner we accept responsibility for who
we are and what we do, the sooner we will grow up. The legend of John the
Baptist shows us that justice is the ultimate victim in such situations.
Saturday, 27 August 2016
Audio Reflections of Sunday, August 28, 2016
To hear the Audio Reflections of Sunday, August 28, 2016 click HERE
Sunday, August 28, 2016 - Living from within, living from our hearts
To read the texts click on the texts: Sir 3:17-20; 28-29;Heb 12:18-19, 22-24a; Lk 14:1, 7-14
“Humility is a funny thing. Once
you think you’ve got it, you’ve lost it.” Humility is a major theme of the
readings of today. If the first reading from Sirach begins with the advice to
perform one’s tasks with humility, in the Gospel text of today, Jesus advises
choosing the lowest place as a practical way of performing one’s tasks.
At the cursory level, one might
assume that Jesus is giving a lesson on table manners, or providing a strategy
by which one can gain honour. This is true, but is only a small part of the
story. A deeper reading reveals that there is much more. Since Jesus is not
asking his listeners to choose a lower place but instead, the last place, the
point he is making is more than just strategy. He is advocating humility.
Humility is possible only when a
person realizes that his / her true worth does not come from external
recognition but from within. If one is convinced in one’s heart that one is
worthy, special, and unique, then one will not need to compare oneself with
another or try to be better than another. One is content with one’s self. Like
happiness, humility is an inside job.
Humility is without guile. It
does not seek to bring others down. Rather, it seeks to raise others higher.
This the humble person can do because he / she is secure in him / herself. The
humble person expects no compensation, no recompense, and no reward. Such a
person is able to follow Jesus’ instructions and invite those who cannot repay.
Such a person can invite those who do not have capacity to do anything in
return. Such a person can act in a manner that is free and liberating. Such a
person acts from the heart.
We live in a world that judges
mainly by externals. One reason why cosmetic companies are so successful is
because most people lay too much stress on the externals. How one dresses, what
clothes one wears, what perfume one uses, are questions of extreme importance
for so many. Many want, not only to be recognized but also, to be commended,
applauded, and praised. Some will go to any extent to seek and search for this.
There is, in most of our relations, a quid pro quo or, ‘something for
something.’ We are good to others if they are good to us. We do favours for
others in the hope that they will return the favours when we need them. We
reach out to others in the hope that we will be noticed and in the hope that
they will, in turn, reach out to us. We live artificial, false, empty lives in
the hope that we will be given the importance and value we seek. Those of us
who live in this manner have already received our reward.
The call and the challenge of the
readings of today are to a different way of life. The readings call us first to
live from within, to live from our hearts. They call us to rest assured in the
fact that each of us, no matter how tall or short, no matter how fair or dark,
and no matter how thin or fat, is a unique, special and precious person. We
each have our special place in the world and no one can take that place. Thus,
we have simply to be ourselves and accept ourselves fully. We do not need to
compare ourselves with others or try to usurp the place of someone else. We do
not need to do good deeds in the hope of those deeds being returned to us or in
the hope of receiving a reward. We must do the good we do because it is good to
do good.
This is possible for those of us who
profess to be disciples of Jesus since he has shown us how. The second reading
from the letter to the Hebrews makes abundantly clear that, in Jesus, we are
blessed. In Jesus, we have come, not to a blazing fire that cannot be touched
or to darkness or gloom or tempest. Rather, we have come to one who, through
his death on the Cross, has shown us the true meaning of humility. We have
come, in Jesus, to one who has shown us how we can do good for others without
any expectation of reward. We have come, in Jesus, to one who has shown us what
it means to take the last place, and to be exalted even in our humility.
Audio Reflections of Saturday, August 27, 2016
To hear the Audio Reflections of Saturday, August 27, 2016 click HERE
Friday, 26 August 2016
Saturday, August 27, 2016 - What are the talents that God has given you personally? How will you use them for his greater glory today?
To read the texts click on the texts:1 Cor 1:26-31; Mt 25:14-30
A talent is a large sum of money, equal to the wages of a day
labourer for fifteen years. (In Luke 19:12-28, the figures are much
smaller. There are ten servants and each receives a “mina” which was only one
sixtieth of a talent, and worth 100 denarii and translated “pound”) In Matthew,
however, there are three servants and they receive different amounts. The first
receives five, the second two, and the third, one. The first and the second use
the money to earn similar amounts in return. The third, buries it in the
ground.
The point that the parable seems to make here is that we are called not
merely to “passive waiting” or strict obedience to clear instructions, but
active responsibility that take initiative and risk. Each must decide how to
use what he/she has been given.
Often times, our understanding of Christianity has been one in
which we are content if we have not done “any wrong”, but rarely ask whether we
have done “any right”. We are content like the third servant to give only
grudgingly, and not with the freedom that we are meant to have.
Thursday, 25 August 2016
Audio Reflections of Friday, August 26, 2016
To hear the Audio Reflections of Friday, August 26, 2016 click HERE
Friday, August 26, 2016 - Is there enough oil in the lamp of your life? If not what will you do about it today?
To read the texts click on the texts:1 Cor 1:17-25; Mt 25:1-13
In the parable of today we will hear of the ten bridesmaids,
five of whom were prepared and five unprepared, five of whom had oil and five
of whom who did not. We are told that five were foolish and five were wise
right at the beginning of the parable, because we cannot tell this just be
looking at them. All ten have come to the wedding; all ten have their lamps
burning; all ten presumably have on their gowns. The readiness is what
distinguishes the wise from the foolish.. Five are ready for the delay and five
are not. Five have enough oil for the wedding to start whenever the bridegroom
arrives; the foolish ones have only enough oil for their own timetable.
It is easy to be good for a day if goodness is seen only as a
means to an end. It is easy to be merciful for a day if mercy is seen only as a
means to an end. However, if we see goodness and mercy and everything that is
positive as an end in itself, then it is possible to be good and merciful and
positive always. We are called then to be like the wise ones with our lamps
always burning so that we will then be able to welcome the Lord whenever he
comes.
Audio Reflections of Thursday, August 25, 2016
To hear the Audio Reflections of Thursday, August 25, 2016 click HERE
Wednesday, 24 August 2016
Thursday, August 25, 2016 - If Jesus were to call you to himself now, would he find you ready? Why?
To read the texts click on then texts:1 Cor 1:1-9; Mt 24:42-51
We will hear for the next few days’ readings from Chapters 24
and 25 of the Gospel of Matthew, which are known as the Eschatological
Discourse. The word Eschatological comes from the Greek word “Eschaton” that
means “the last things”, “the things of the afterlife”. In these chapters,
Jesus speaks to all the people about how they must behave in the present, if
they are to expect to be judged with mercy in the future. In the text of today,
the disciples are asked to “stay awake”, because no one knows when the hour of
departure will be. The disciples are called to be busy with the assigned
mission not with apocalyptic speculation. The wise servant is the one who obeys
not calculates.
Some of us regard being good as a burden. This is because we may
associate goodness with being serious and sombre and not enjoying every single
moment of life. On the contrary, goodness means exactly the opposite. It means
that one is in the present moment and so living it as fully as possible. It
also means that for a person who does this there is no need to worry about the
day or hour when he/she will be called simply because such a person is always
ready.
Audio Reflections of Wednesday, August 24, 2016 - St. Bartholomew
To hear the Audio Reflections of Wednesday, August 24, 2016 click HERE
Tuesday, 23 August 2016
Wednesday, August 24, 2016 - St. Bartholomew - Is believing seeing?
To read the texts click on the texts: Rev 21:9-14; Jn 1:45-51
Bartholomew was one of the Twelve Apostles of
Jesus, and is usually identified as Nathaniel (mentioned in the first chapter
of John's Gospel). According to the Gospel of John, he was brought to Jesus by
Philip. It is Nathaniel whom Jesus calls “an Israelite in whom there is no
guile”. Though Nathaniel is not mentioned in any list of the Twelve,
Bartholomew is mentioned by all the Synoptic Gospels and also the Acts of the
Apostles. One reason why Bartholomew is identified as Nathaniel is because is
all the lists of the Twelve Bartholomew is named in the company of Philip.
Unlike the first two disciples who followed Jesus
(1:35-40), here Jesus invites Philip to discipleship. Even more significant
that the call of Philip, is what happens to Philip as a result of his call. He
cannot remain silent about it and wants another to know and encounter Jesus.
Thus, he finds Nathanael and bears witness about Jesus. This he does in two
ways. He first points Jesus out as the fulfilment of all scripture and then he
refers to him as “Jesus, son of Joseph from Nazareth.” This witness seems to
bring out both divine and human origins of Jesus and once again reminds us of
the mystery that Jesus is and continues to be. Immediately after Philip’s testimony,
there is resistance on the part of Nathanael, yet Philip does not argue but
responds in the words that Jesus had used to invite the first two disciples:
“Come and see”.
Though having an opinion about where the Messiah
would come from, Nathanael remains open to another revelation. Though
sceptical, he is willing to be convinced. Jesus addresses Nathanael as an
“Israelite” which signifies his faithfulness to the law and is used here in a
positive sense. He is without guile because though he has questions and even
doubts, he is open and receptive and willing to learn. Jesus’ intimate
knowledge of Nathanael and the revelation that he makes to him leads to a
transformation in Nathanael and he comes to faith. He responds to Jesus with a
confession and though he begins with Rabbi, he moves on to recognizing Jesus as
Son of God and King of Israel.
However, Jesus responds by pointing out to
Nathanael that this is only the beginning of the revelation that Jesus makes.
If he continues to remain open he will experience even greater things. By means
of a double “Amen”, Jesus points out to Nathanael and to others there that he
will be the bridge between heaven and earth. He will be that place and person
in whom the earthly and divine encounter each other. He as Son of man will make
God known.
Scepticism and cynicism are common among many
people. While this is not a problem in itself, what causes the problem is when
these lead to a closed attitude. In a world in which we refuse to believe
unless we first see, Jesus seems to be saying to us like he said to Nathanael
“First believe than you will see”.
Wednesday, August 24, 2016 - How will you ensure that your being is good today so that your works too might be good? Your clothes may be in the right place, your hair might be in the right place, but is your heart in the right place?
To read the texts click on the texts:2 Thess 3:6-10,16-18; Mt 23:27-32
The text of today contains the sixth (23:27-28) and seventh
(23:29–36) woes begun in 23:13. The sixth Woe concerns “whitewashed tombs”. As
a public service, tombs were whitewashed to make them more obvious, since
contact with the dead and with graves, even if unintentional, transmitted
ritual impurity (Num 19:11-22).
This was especially important to pilgrims at
Passover time, who would not know the places they visited. The point that
Matthew makes is “ostentatious exterior, corrupt interior”. The seventh and
final Woe extends the tomb image and modulates into the concluding theme: The
rejection of the prophets God has sent.
The challenge then to each one of us is to bother less about
what we ought to do and think more about what we ought to be, because if our
being were good then our works would shine forth brightly.
Monday, 22 August 2016
Audio Reflections of Tuesday, August 23, 2016
To hear the Audio Reflections of Tuesday, August 23, 2016 click HERE
Tuesday, August 23, 2016 -If your being is good, then all you do will also be good. How will you ensure that your being is good today?
To read the texts click on the texts:2 Thess 2:1-3,14-17; Mt 23:23-26
The fourth (23:23-24) and fifth (23:25-26) woes against the
Pharisees are about focussing on the insignificant matters and externals while
forgetting what is significant and internal.
The Pharisees were extremely
particular about tithing and to ensure that they did not err in this regard,
tithed even small garden vegetables used for seasoning which Matthew mentions
here as mint, dill and cumin and probably in order to correspond with justice
and mercy and faith.
Gnat and Camel, which the Matthean Jesus contrasts in
23:24, were the smallest and largest living things in ordinary experience.
While the Matthean Jesus does not state that what the Pharisees are doing is
wrong, his critique is that while focussing so much on these insignificant
items, they lose sight of the larger picture. Too much focus on the external
can also lead to forgetting the internal. What is on the outside is merely a
reflection of what is within.
Sunday, 21 August 2016
Audio Reflections of Monday, August 22, 2016 - the Queenship of Mary
To hear the Audio Reflections of Monday, August 22, 2016 - the Queenship of Mary click HERE
Monday, August 22, 2016 - The Queenship of Mary
To read the texts click on the texts: Isa 9:1-6; Lk 1:26-38
Pope Pius XII established the feast of the
Queenship of Mary in 1954. However, Mary’s Queenship also has roots in
Scripture. At the Annunciation, Gabriel announced that Mary’s Son would receive
the throne of David and rule forever. At the Visitation, Elizabeth calls Mary
“mother of my Lord.” As in all the mysteries of Mary’s life, Mary is closely
associated with Jesus: Her Queenship is a share in Jesus’ kingship.
In the fourth century St. Ephrem (June 9) called
Mary “Lady” and “Queen.” Later Church fathers and doctors continued to use the
title. Hymns of the 11th to 13th centuries address Mary as queen: “Hail, Holy
Queen,” “Hail, Queen of Heaven,” “Queen of Heaven.”
This feast is a logical follow-up to the
Assumption of Mary (celebrated on August 15) and is now celebrated on the
octave day of that feast. In his 1954 encyclical To the Queen of Heaven, Pius
XII pointed out that Mary deserves the title because she is Mother of God,
because she is closely associated as the New Eve with Jesus’ redemptive work, because
of her preeminent perfection and because of her intercessory power.
It is fitting then that the Gospel text chosen for
the feast is the Annunciation of the birth of the Lord to his mother. Through
his mother and her courageous YES, Jesus became a human being. The point of the
Annunciation is to stress that Jesus did not come down from heaven as an
“avatar” but rather that in every sense of the word; he was totally and
completely human. Another related point is that God “needs” the co-operation of
human beings to complete the plans god has for the world. One of the most
beautiful examples of co-operating with God is that of Mary and her
unconditional Amen.
Mary though betrothed or engaged to Joseph, who
was of David’s family, had not yet lived with him. This she would do only after
marriage, which would be one year after the betrothal. The angel greets Mary as
the recipient of God’s grace. She has opened herself to the promptings of God’s
Spirit. While Zechariah was gripped with fear at the very appearance of the
angel, in the case of Mary, it is the angel’s greeting that perplexed her. The
angel reassures Mary and makes the announcement, not only of Jesus’ birth, but
of who he will be and all that he will accomplish.
In response to this announcement Mary, like
Zechariah, asks a question. While both questions seem similar, it is clear that
Zechariah’s question expressed doubt and asked for a sign, as is evident in the
angel’s words before Zechariah is struck dumb. Mary’s question, on the other
hand, is a question asked in faith. Mary did not question the truth of the
revelation like Zechariah did. She asked only for enlightenment on how God
would accomplish this wonderful deed. This will be accomplished in Mary through
the work of God’s spirit. This is why the child will be called holy. Luke
probably also intends to convey here that it is not merit on Mary’s part that
obtained for her what she received, but God’s generous gift in the Spirit.
The evidence that what the angel has announced
will indeed take place is the pregnancy of Elizabeth, for nothing is impossible
for God. Mary responds, not merely with a Yes, but by asking that the Lord work
in her to accomplish all that he wants. The annunciation would not have been
complete without Mary’s trusting, obedient response.
Today, many assume that those whom God favours
will enjoy the things we equate with a good life: social standing, wealth, and
good health. Yet Mary, God’s favoured one, was blessed with having a child out
of wedlock who would later be executed as a criminal. Acceptability,
prosperity, and comfort have never been the essence of God’s blessing. The
story is so familiar that we let its familiarity mask its scandal. Mary had
been chosen, “favoured,” to have an important part in God’s plan to bring
salvation to God’s people, but it is unthinkable that God would have forced
Mary to have the child against her will. Mary is an important example,
therefore, of one who is obedient to God even at great risk to self.
When we think of or reflect on Mary, the one word
that comes to mind to describe her whole life is the word, AMEN, a word which
may be translated, “so be it”, “your will be done”, “do whatever you want to do
in my life”. This was, indeed, Mary’s constant response to every situation in
her life, especially when she could not understand why things were happening
the way they were. The text of today is, then, a call and challenge to each one
of us, that we, too, like Mary, might be able to say YES to all that God wants
to do in our lives. It is a challenge to be open and receptive to the Spirit of
God, so that we, too, might be able to give birth to the Saviour in our hearts.
Monday, August 22, 2016 - How often has the impression of others over your own values, determined the way you behave?
To read the texts click on the texts:2 Thes 1:1-5,11-12; Mt 23:13-22
The text of today contains the first three of the seven Woes
that Jesus pronounces against the Pharisees of his time, because they gave more
importance to human laws, rules and regulations than to the law of God, which
was the Law of Love. The polemic is against placing too much value on the way
one appears to others, which can be a form of idolatry. So understood,
hypocrisy is not merely a transgression, but represents a lack of trust in God,
a turning away from God toward what others think as the point of orientation of
one’s life. This was the reason for their single-minded focus on the law and it
blinded them to all else that really mattered. Consequently, the human person
was relegated to the far extreme. Jesus seeks to correct their understanding
and ours, by asking them and us to focus not so much on law but on love, not so
much on self but on God.
The first of the three woes (23:13) is also found in Luke 11:52,
but whereas the Lucan Jesus pronounces the owe because the Pharisees “take away
the key of knowledge”, The Matthean Jesus pronounces the woe because they “shut
the kingdom of heaven against men”. They do not enter themselves, nor do they
allow others to enter.
The second woe (23:15) is exclusive to Matthew, and continues
the imagery of the first woe. Here the Pharisees are accused of converting
others to their beliefs, but this results in the converted being worse than
they were before.
The third woe (23:16-22) accuses the Pharisees of trying to find
loopholes in the law in order to suit themselves. They interpret the law to
suit their convenience.
Saturday, 20 August 2016
Audio Reflections of Sunday, August 21, 2016
To hear the Audio Reflections of Sunday, August 21, 2016 click HERE
Sunday, August 21, 2016 - Living fully in this life
To read the texts click on the texts: Is 66:18-21; Heb 12:5-7,11-13; Lk 13:22-30
The
late Anthony de Mello, in one of his seminars, made a very telling statement:
“It is the very people who do not know what to do with this life who are concerned
about the next:. Concerns about the next life or what will happen after death
are issues that so many are worried and anxious about. In many cases, this
leads to not being able to live fully the present life which has so much to
offer.
This
seems to be the background to the question that Jesus is asked at the beginning
of the Gospel text of today; “Lord, will only a few be saved?” In his response
to the question, Jesus does not state whether few or many will be saved.
Rather, he asks all those who listen to him to live fully in the present. The
present will determine the future and so we are not to be concerned with the
future but with the here and now. Now is the time when the effort must be made.
Now is the time when life must be lived. Now is the time to prepare for what is
to come.
What
does it mean that one must strive to enter by the narrow door? The text answers
this question, though not directly. There are three reasons why many will not
succeed in entering. Some will be excluded because they will try to get in when
it is too late. Others will be excluded because they will not have acted on the
instructions of Jesus. Still others will be excluded because they performed
evil and not good actions. Those who did not act will have assumed that words
alone would suffice to get them through, but they will be mistaken. These are
the ones who will weep and gnash their teeth and for those who have not teeth,
a set will be provided.
On
the other hand, people will come from all corners of the world and gain entry
into the kingdom. These will have gained entry, not on their antecedents or
background but because they did strive to enter by the narrow door. They were
ready on time, they acted on the instruction of Jesus, and their actions were
good. They, who were considered last by many, will indeed be first. This is the
group mentioned in the first reading of today who will come from all nations.
This is not an exclusive group. Their works and thoughts are known to God and
through them, they have declared God’s glory. These are the ones who are
invited to the feast in the kingdom of God for they acted wisely and well.
Thus,
it is not merely being familiar with the teachings of the Lord that is
important or even knowing the Lord by name. What is important is action. To be
sure, one’s good action alone is not the determining factor, since the grace of
God and God’s choice is also instrumental in the final list that is made.
However, even as this is true, one’s action is imperative even vital, to gain
entry into the kingdom. This further indicates that the religion that Jesus
urges people to practice is not merely one which is content to recite a set
formula of prayers, or to participate passively in rituals, or even to proclaim
aloud that Jesus is Lord. No. The religion to which he invites his listeners is
one which will show itself in action. It is one in which prayers, rituals, and
proclamation will be informed and influenced by the loving actions that one
performs and not the other way round. The prayers of praise to God are the
result of the actions that show this praise.
This
kind of religion is not easy to practice, as the second reading of today points
out. There will be numerous trials that have to be endured and often, there
will be the temptation to give up. It will seem so much simpler to simply say,
rather than do. It will be so much simpler to mouth empty prayers, rather than
act on the Lord’s commands. What is called for, however, is a steadfastness, a
resoluteness, and a sense of purpose. What is called for is not worry about the
future and its outcome but to keep one’s eyes, mind, heart, and whole being,
fixed on the present. What is required is to know that the present determines
the future.
We,
as Christians, are in special danger of not heeding the instructions of Jesus.
This is because, all too often, Christianity has been understood as a sterile
and theoretical religion. Many of us are content with fulfilling “obligations”
and with reciting prayers. We are content to give occasional alms and to
separate the practice of our faith from our lives. Some of us think that,
because we have been baptized, we are sure to enter the kingdom. However, the
readings of today point out that this is far from true. None of us can take for
granted that we will gain entry into the kingdom. It is precisely for this
reason why it is important for us, as disciples of Jesus, not to be too
concerned about the next life but to concentrate on the present one and to live
it fully. If we know how to live fully in this life, we will be able to live
fully in the next.
Friday, 19 August 2016
Audio Reflections of Saturday, August 20, 2016
To hear the Audio Reflections of Saturday, August 20, 2016 click HERE
Saturday, August 20, 2016 - Will you let people hear what you do rather than what you say? How?
To read the texts click on the texts: Ezek 43:1-7; Mt 23:1-12
Moses’ seat is a metaphorical expression representing the
teaching and administrative authority of the synagogue leadership, scribes and
Pharisees. Jesus condemns only the practice of the scribes and Pharisees and
not their teaching. Matthew makes three points. The first is that they say but
do not do, the second is that they burden while failing to act
themselves and the third is that they act for the wrong reasons: to make
an impression on others. “Phylacteries” is the term Matthew uses for the
tephillin, which were small leather boxes containing portions of the Torah
(Exod 13:1-16; Deut 6:4-9; 11:13-32) strapped to the forehead and arm during
the recitation of prayers in literal obedience to Deut 6:8.
The “tassels” were
attached to the prayer shawls, and the most important seats in the synagogue
refer to the place of honour at the front facing the congregation, occupied by
teachers and respected leaders. The term “Rabbi” was a title of honour.
The point that the Gospel reading of today makes is that there
must be a correlation between our words and our actions. It is easy to say, but
difficult to do, it is easy to preach but difficult to practice. The way to
ensure that there is a correlation between the two is to first do and then say,
or better to let people hear not what you say but what you do.
Thursday, 18 August 2016
Audio Reflections of Friday, August 19, 2016
To hear the Audio Reflections of Friday, August 19, 2016 click HERE
Friday, August 19, 2016 - Will you show your love for God by first loving those around you? How?
To read the texts click on the texts: Ezek 37:1-4; Mt 22:34-40
Matthew has written Mark’s story (Mk 12:28-34) and made what
was a scholastic dialogue in to a controversy. Unlike in Mark where the scribe
is friendly, here the “lawyer” (the only occurrence of “nomikos” = lawyer in
Matthew) is hostile, and the question is asked to “test” Jesus (only the devil
and the Pharisees are the subject of the verb, “test”). The lawyer addresses
Jesus as “Teacher”, which is an indication of insincerity, because in Matthew,
believers address Jesus as “Lord”. The rabbis counted 613 commands (248
positive and 365 negative), and some regarded all commandments as equal. The
question of the lawyer may have been intended to draw Jesus into a debate and
get him to make a statement that could be interpreted as disparaging toward the
Law.
In his answer, however, Jesus brings together two Old Testament
texts that existed separately and in different books of the Bible. The
commandment to love God alone was found in Deut 6:4-5 and the commandment to
love neighbour was found in Lev 19:18. These two, Jesus brings together into
one, making them dependent on each other. This combination is distinctive of
the Synoptic Jesus.
In his first letter John makes a telling point when he says that
the one who says that he/she loves God whom they cannot see but cannot love
their brother/sister whom they can see are liars (1 John 4:20).
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