To hear the Audio Reflections of Monday, May 1, 2017, the feast of St. Joseph the Worker click HERE
Sunday, 30 April 2017
Monday, May 1, 2017 - St. Joseph the Worker
To read the texts click on the texts: Gen 1:26-2:3; Col 3:14-15,17,23-24; Mt 13:54-58
Pope Pius
XII instituted the feast of St. Joseph the Worker in 1955 and to be celebrated
on May 1. The relationship between Joseph and the cause of workers has a much
longer history.
In a
constantly necessary effort to keep Jesus from being removed from ordinary
human life, the Church has from the beginning proudly emphasized that Jesus was
a carpenter, obviously trained by Joseph in both the satisfactions and the
drudgery of that vocation. That Joseph’s trade was carpentry is clear from the
Synoptic Gospels and today’s Gospel in particular. Matthew {unlike Mark who identifies Jesus as
a carpenter (Mk 6:3)} identifies Jesus as the “carpenter’s son” since he is
interested in showing Jesus as Son of Joseph and so Son of David. In response
to their negative attitude to him, Jesus speaks of himself as a prophet and
identifies himself with the true prophets of Israel.
Work is an
extension of the human person and we give expression to our creativity through
our work. However, we must also remember that we are much more than our work
and all that we do. Jesus was a carpenter by trade but he was much more than
that. He was also a prophet and a messenger of God. We too like Jesus and
Joseph though ‘workers’ of one kind or another are more than our work. We too
are prophets and messengers of God.
Saturday, 29 April 2017
Audio Reflections of Sunday, April 30, 2017
To hear the Audio Reflections of Sunday, April 30, 2017 click HERE
Sunday, April 30, 2017 - Emmaus is where the Lord meets us
To read the texts click on the texts:Acts 2:14, 22-23; 1 Pt1:17-21; Lk 24:13-35
Doubt and disillusionment,
discouragement and despair, dread and fear are emotions that are common to all
of us at some point or other in our lives. When we are confronted with the
death of a loved one or loss of a job, or a life-threatening illness, we are
thrown into a tailspin and our hearts can be filled with anxiety and fear. We
think that things will never be right again.
Especially in the middle of the
night, things seem at their very worst. We find it hard to hope, and all that
we have learned about God’s saving grace is nowhere to be found. If ever we
knew how to call upon God, it is now only a distant memory from a better and
happier time; and even when we need God the most, we turn our backs on God and
walk away.
The story of the two disciples on
the road to Emmaus is a story which addresses precisely these negative
emotions. It is regarded as one of the most beautiful of the Resurrection
appearance stories in the New Testament. The text states that the village is
about 60 stadia from Jerusalem, which is about seven miles or a little more
than eleven kilometers. Though Luke does not tell us why the two disciples are
going there, it seems very likely they are going away from the mission which
was to begin in Jerusalem. They had experienced the death of Jesus in Jerusalem
and with no hope of the resurrection they were on the verge of giving up and
giving in. They are sad and gloomy. They had hoped but now their hopes are
dashed. They are puzzled by the resurrection appearance reports. So they
started out, the two of them, talking as they went, and going over and over the
same ground, as if saying it one more time would change everything. Don’t we
all do that? If we have lost something, don’t we keep revisiting the same spot,
thinking that if we go there often enough; the lost item will miraculously
appear?
Emmaus therefore represents
defeat. It is a place to which many of us go in order to escape from the harsh
realities of the world. So, apart from a geographical location, Emmaus can also
mean a state of mind, a way of proceeding or even an attitude. Emmaus is
whatever we do or wherever we go to make ourselves forget that reality is too
difficult for us to handle. It is the tendency to run away, because nothing
seems to be going the way we expect it to go. We can do this by using defense
mechanisms like denial, displacement, regression or repression or sometimes
external stimulants like alcohol and drugs. However, as the two disciples
experienced, this is where Jesus meets us. He comes to us at those moments when
we least expect him. Even in the midst of our despair and negativity, he
continues to walk with us and show us the right path.
He does this in two ways. First
he opens their minds to understand the scriptures which were fulfilled in their
totality not only in the death of Jesus but also and more importantly in his
resurrection and ascension, Second, he makes as if to carry on his journey
because he does not want to impose himself on them – something which the Lord
will never do with anyone (Rev 3:20). But they invite him to stay and eat with
them. Though it seems at first glance that they want Jesus to stay with them
because “it is toward evening and the day is now far spent”, the real reason
for the invitation is the impact of his concern and conversation. He accepts
their invitation. Even as he takes bread, blesses and breaks it and gives it to
them, they come to knowledge from ignorance, to insight from blindness and to
recognition from a blurred vision.
Once this happens, however, Jesus
disappears from their sight, since his presence is no longer required. They
have understood, they have believed, they are willing to move from despair to
hope. This is why immediately they set off to return to Jerusalem and to hope.
We too can meet the risen Lord through the Scriptures as read and explained in
the celebration of the reality (and not just the ritual) of the Eucharist.
One of the most wonderful things
to come out of the resurrection is that we learn this about Jesus: no matter
how bad things become for us, no matter where we go to hide ourselves from the
bitter reality, even if we lose our faith for a time, he will come to be with
us. He will not ask us for explanations. He will simply meet us as we walk,
each of us along our own road to Emmaus.
The wonderful truth of this story
is that God uses everybody to proclaim his kingdom. Just as he made himself
known to the two disciples and then used them to make his resurrection known to
the world, so he does with us.
Friday, 28 April 2017
Audio reflections of Saturday, April 29, 2017
To hear the Audio reflections of Saturday, April 29, 2017 click HERE
Saturday, April 29, 2017 - When the road is steep and the going is difficult, will you continue to believe that God walks with you or will you give in to despair? When things do not go the way you want them to, do you believe that God comes to your aid?
To read the texts click on the texts: Acts 6:1-7; Jn 6:16-21
Luke is the only one of the
four evangelists who does not narrate the story of Jesus walking on the water.
In Matthew (14:22 -32), and
Mark (6:45 -51), like in
John, the miracle is narrated immediately after the feeding of the five
thousand. John’s account of the miracle is the shortest of the three.
The story begins by
portraying the disciples in a boat moving towards Capernaum 14:26 ) and Mark (6:49 ) explain the fear of the disciples by
saying that they thought they saw a ghost.
As Jesus comes close to the
boat, he identifies himself to the disciples with the divine name, “I Am”. This
is the name that God gave to Moses when Moses asked God for the name that he
must give to the Israelites when asked (Exod 3:14 ). In addition to identifying himself with the divine
name, Jesus says to the disciples, “Do not be afraid”. These are words of
comfort and consolation and, here also, function to allay the fears of the
disciples who are in awe after witnessing a theophany. Even as the disciples
want to take Jesus into the boat, they realize that they have reached their
destination. The presence of Jesus assures them a safe passage through all the
storms.
Thus, the point of the
miracle is not so much to stress the miraculous powers of Jesus, but to reveal
Jesus as God. The glory of God is revealed in Jesus and here, God is portrayed
as a God who is for the disciples and with them in all their struggles and
tribulations. He is a God who comes to the disciples’ aid when they need him
and allays all their fears. He is a God
who will provide a safe passage for them even in the midst of all the storms
they encounter in life.
Life is composed of ups and
downs. It is easy to see God’s hand and his working in our lives when
everything goes as we plan. However, when the going gets tough and the road is
difficult, God seems, to us, to hide himself. It is at times like these when
suddenly, without our knowing how, Jesus comes walking on the water towards us,
allaying our fears and telling us that HE IS.
He is God with us and for us, God who walks with us and ahead of us. He
is God who will never let the storms of our lives overwhelm us. We have only to
open our eyes and see, and get rid of the fear that grips us, because we have a
God who himself has gone through the storms of life. We have a God who, even in
the most difficult moments of his life, continued to believe that the Father
was with him. We have a God who has shown us the meaning of trust, confidence,
and courage.
Thursday, 27 April 2017
Audio Reflections of Friday, April 28, 2017
To hear the Audio Reflections of Friday, April 28, 2017 click HERE
Friday, April 28, 2017 - Will you like Jesus dare to become bread for at least one person today?
To read the texts click on the texts: Acts 5:34-42; Jn 6:1-15
The miracle of the feeding
of the five thousand ,with five loaves and two fish, after which 12 baskets are
gathered, is the only miracle of Jesus that is narrated by all the four Gospels
(Mt 14:13-21; Mk 6:30-44; Lk 9:10-17). Yet, there are significant differences
in the narrative in the Gospel of John when compared with the Synoptic Gospels.
Only in John are we told that the Passover was near at hand and that it was a
boy from whom the barley loaves were acquired for the feeding. In John Jesus
“gives thanks” over the bread and distributes it to the people himself. This
lends a distinctive Eucharistic touch to the miracle. In the Synoptic Gospels,
Jesus says the “blessing” and gives the bread to the disciples who distribute it
among the people.
When Jesus sees the large
crowd, it is he who initiates the miracle by asking Philip the question about
the possibility of feeding such a large crowd. This question, however, is asked
as a test, which Philip fails. His answer sets limits on what God can do, much
like Nicodemus had done. He asserts the impossibility of the situation. Andrew
seems not as unbelieving as Philip, yet he, too, thinks that it is impossible
to feed so many with the meagre ration that is at their disposal.
John does not explain how
the miracle occurred, but states succinctly that the crowd was ordered to sit
down and, after Jesus had given thanks over the bread, there was enough and
more for the five thousand. By stating that Jesus gave the bread to the people
himself, John asserts that the gift of food comes from Jesus, who alone is the
bread of life.
Jesus’ words in 6:12 , “Gather up the fragments left
over, so that nothing may be lost”, are unique to the Johannine version of the
miracle and make an important connection between this story and the manna story
of Exodus 16. In Exod 16:19, Moses asked that the people not leave any extra
manna around, but the people disobeyed Moses and the leftover manna “bred worms
and became foul” (Exod 16:20 ).
Jesus’ words, in 6:12 ,
seem to caution against a repetition of Exodus 16.
The people who are fed
respond to the miracle only at a surface level. They are taken up with the sign
and base their faith on it. This sign results in their wanting to make Jesus
king. However, Jesus will not trust himself to those who base their faith in
him only in the signs that he works.
To ask the question - “How
did five loaves and two fish suffice to feed five thousand people? - would be
to miss the point. The “how” question cannot be answered, because none of the
evangelists narrate “how” it happened. The concentration seems to be on Jesus
as the bread of life, able to sate the hunger of all who come to him. The
question to Philip, Andrew’s intervention, Jesus ordering that the people sit down,
his “giving thanks” and distributing the bread to the people himself, are all
indications that John focuses on the preparation for the miracle more than on
the miracle itself. The fact that all five thousand people are satisfied and
twelve baskets can be gathered after they have eaten their fill, points to the
abundance of the miracle and Jesus’ free gift of bread and himself. God, in
Jesus, will satisfy every kind of hunger of the people. The hungry and thirsty
need not look elsewhere for bread. They have it in abundance in Jesus.
Many of us are still
searching for meaning in life. The hunger that some of us experience is not
only a physical hunger, but a hunger of mind and heart. We keep looking to
satisfy this hunger and at times, try to do so by using means that can only
satisfy temporarily. No matter what
questions we may have, Jesus continues to be the answer.
Wednesday, 26 April 2017
Audio Reflections of Thursday, April 27, 2017
To hear the Audio Reflections of Thursday, April 27, 2017 click HERE
Thursday, April 27, 2017 - Have others been drawn to Jesus by the witness of your life?
To read the texts click on the texts: Acts 5:27-33; Jn 3:31-36
These verses contain what
some think is John’s final witness to Jesus. Others see them as the words of
Jesus or the Evangelist. If the words are regarded as that of John, then the
“one from above” refers to Jesus and “the one from the earth”, to John. If they
are interpreted as the words of Jesus, then the same refer to Jesus and the
Jewish leaders. In either case, it is clear that Jesus is the one from above.
The testimony of both John and Jesus was rejected by some to whom it was made.
To accept the testimony of John and Jesus is to trust God, since it is God
himself who sent both. While John was sent to bear witness to the light, Jesus
was the light to whom John bore witness. Jesus, having been sent by the Father,
speaks what he has been commanded to by the Father. He has received the gift of
the Spirit and so is able to gift the Spirit to others. The relationship
between the Father and the Son is one of unconditional love. This love results
in the Father handing over all things to the Son. Thus, to believe in the Son
means to have life, to reject the Son means to call death on oneself.
Whether we regard the words
as those of Jesus or of John, what is striking is that each witness to the one
he has been called to witness to. John
was called to witness to Jesus, and he does this perfectly. Jesus was called to
witness to the Father, and he does this like no one before him could ever do.
The lives of both John and Jesus resulted in many being drawn to Jesus and to
his Father.
Tuesday, 25 April 2017
Audio Reflections of Wednesday, April 26, 2017
To hear the Audio Reflections of Wednesday, April 26, 2017 click HERE
Wednesday, April 26, 2017 - How will you show that you have opted for light over darkness?
To read the texts click on the texts: Acts 5:17-26; Jn 3:16-21
The first verse of today’s
text is one of the most well known verses in the entire Bible. It speaks of the
unconditional love of God which was made visible and tangible in sending his
Son into the world. This was a free gift of God which was accepted by some but
rejected by others. The sending of the Son was so that all may have eternal life.
The primary purpose of sending the Son was not to condemn, but to save. Yet,
every person is free to decide whether he/she wants this free gift. Acceptance
of the gift of the Son of God results in salvation, rejection means that one
condemns oneself.
Though the light has come,
and people should normally have opted for it, some preferred the dark. The
reason why they did is because they did not want either their deeds or their
person to be exposed. Fear ruled their hearts. Those who opted for the light
opted for freedom and love.
It is unthinkable that God
would choose the manner of salvation that he did when he sent his Son to save.
God could have, like he did in the past, sent yet another messenger or even a
message. Yet, he opted for the most extreme of measures when he sent a part of
himself. It is even more stunning that this son was sent, not to judge, but to
draw people to God through love and forgiveness. The primary task of Jesus, as
his name suggests, was to be salvation to all. The all inclusive nature of this
salvation, and its availability to the whole human race, is something that is
possible only for God.
Monday, 24 April 2017
Audio reflections of Tuesday, April 25, 2017 the feast of St. Mark,
To hear the Audio reflections of Tuesday, April 25, 2017 the feast of St. Mark, click HERE
Tuesday, April 25, 2017 - St. Mark, Evangelist - Mark wrote a Gospel to communicate his experience of Jesus. What will you do to communicate your experience.
To read the texts click on the texts: 1 Pet 5:5-14; Mk 16:15-20
The second
Gospel was written by St. Mark, who, in the New Testament, is sometimes
identified with John Mark. Both he and his mother, Mary, were highly esteemed
in the early Church, and his mother's house in Jerusalem served as a meeting
place for Christians there.
St. Mark
was associated with St. Paul and St. Barnabas (who was Mark's cousin) on their
missionary journey through the island of Cyprus. Later he accompanied St.
Barnabas alone. We know also that he was in Rome with St. Peter and St. Paul.
Tradition ascribes to him the founding of the Church in Alexandria.
St. Mark
wrote the second Gospel, probably in Rome sometime before the year 65 C.E..;
and possibly for Gentile converts to Christianity. Tradition has it that Mark
was the interpreter of Peter. This seems to be confirmed by the position which
St. Peter has in the Gospel of Mark.
The Gospel
reading for the feast is from Mk16:15-20. Most scholars today regard Mk 16:9-20
as an addition to the original ending of Mark at 16:8. A number of reasons are
put forward for this view. The first is that Mary Magdalene is introduced in
16:9 as if she is being mentioned for the first time. However, Mark has mentioned her before
(15:47; 16:1). Second, there is no mention of a Galilean apparition in these
verses, though one is explicitly promised in 16:7. Third, these verses are a
combination, in summary form, of the post resurrection appearances of Jesus in
the other Synoptic Gospels, in John, and in the Acts of the Apostles.
The text of
today begins with the command of the Risen Lord to the disciples to proclaim
the Good News to all nations. The disciples are challenged to go beyond their
fear and with confidence trusting in the power of the Lord. The Lord will
accompany them everywhere and their wtiness will draw all peoples to the Lord.
The enemy
of faith is fear. However imperfect our faith, and however many times we remain
silent when we should testify to the gospel, we can always return to the Lord.
None of us can get so far away from Jesus that we cannot be touched by God’s
healing presence. Jesus continues to use each of us even in our weakness to be
his messengers of the good news that, in him, God loves everyone.
Let the
feast of St. Mark be for each one of us an opportunity to live out our faith
and inspire others and draw them to the Lord.
Sunday, 23 April 2017
Audio Reflections of Monday, April 24, 2017
To hear the Audio Reflections of Monday, April 24, 2017 click HERE
Monday, April 24, 2017 - Have you, like Nicodemus, set limits on what God can and cannot do? Will you open yourself to “mystery” today? How will you show through three actions today that you are born from above?
To read the texts click on the texts: Acts 4:23-31; Jn 3:1-8
The first twenty one verses
of Chapter 3 contain the dialogue between Jesus and Nicodemus and a discourse
of Jesus. The text of today contains the dialogue.
The first verse introduces
Nicodemus as a Pharisee and leader of the Jews. While on the one hand,
Nicodemus comes to Jesus and indicates a desire to seek and find, on the other
hand, he comes at night. Night, in the Gospel of John, is used in opposition to
light and represents separation from the presence of God.
Nicodemus begins the
dialogue by making a statement about Jesus’ identity. In addressing Jesus as
“Rabbi” (Teacher) he acknowledges Jesus right to teach. He goes even further in
acknowledging that Jesus is God’s emissary. However, this affirmation is based
on the signs that he has witnessed and Jesus does not entrust himself to those
whose faith is based on signs. Nicodemus does not realize that what he has says
about the origins of Jesus has a much deeper meaning than the one he means.
Jesus is not merely an emissary of God, but has his origin in God. The “we’ of
Nicodemus is to indicate that he does not speak for himself alone, but for the
community that he represents.
Jesus does not respond
directly to Nicodemus’s acknowledgement of him, but challenges him with a
teaching of depth. Jesus’ used of the Greek word “anothen” is a classic case of
double meaning with which the Gospel of John abounds. In this technique, Jesus
uses a word which can have two meanings. The listener always picks the base or
literal meaning while Jesus means the deeper meaning. “Anothen” can mean “from
above” or “again”. By use of this word, Jesus challenges Nicodemus to move from
the base or surface meaning to the deeper meaning and understanding. Nicodemus
does not make this move and interprets the word at its surface level. Thus, he
sets limits on what is and is not possible. He questions the possibility of a
person entering his/her mother’s womb since he interprets “to be born anothen”
to mean “to be born again”. Jesus, however, speaks of a radical new birth from
above.
To explain further what he
means, Jesus uses another set of images; “water and the spirit”. This is an
indication that, while on the one hand, entry into the kingdom will require
physical birth, through water, it will also require more. It will require a
spiritual birth, by the spirit. Entry into the kingdom will require being born
from above or by water and the spirit. Like the wind/spirit which blows where it
wills and can be felt and heard but not seen, so is birth by the spirit a
mystery that cannot be comprehended fully by finite minds.
There are two related points
that this text invites us to reflect on. The first of these is the attitude of
Nicodemus when he comes to Jesus. His opening “We know” is already an
indication that he has come with preconceived notions and not with openness. It
also indicates that he is of the opinion that he does not need to learn
anything. This is a dangerous attitude for one to have. Learning never ends.
While books, experiences, and the like teach us a number of things, there are
many things that we still do not know. We need to realize this and, with this
realization, must come an openness and desire to learn.
The second and related point
is the questions that Nicodemus asks. His closed attitude prompts him to set
limits on what God can and cannot do and his “we know’ soon takes the form of
“How can”. He is unwillingly to let God be God. His categories are all well
defined and no amount of explanation will break through them. Sadly, he starts with “How can’ and ends with
the same words.
Saturday, 22 April 2017
Audio Reflections of Sunday, April 23, 2017
To hear the Audio Reflections of Sunday, April 23, 2017 click HERE
Sunday, April 23, 2017 - How will your belief in the Living Lord show in action?
To read the texts click on the texts: Acts5:12-16; Rev 1:9-13, 17-19; Jn 20:19-31
The verses
which make up the Gospel text for today may be seen to be divided into four
parts, all of which are interconnected. The first of these is the appearance of
the Risen Christ to his disciples, and this is followed by his commission to
them. The third is the appearance of the Risen Christ to the disciples when
Thomas is present. The final part is the
comments made by the evangelist.
The
disciples did not believe the word of Mary Magdalene that the Lord had appeared
to her and so, they are behind closed doors. However, even closed doors do not
pose a hindrance to Jesus. He comes into their midst. His first words to the
disciples are his gift of peace. This is not merely a wish, but a gift, since
it is with his peace that they will be sent out into the world. This gift
enables them to substitute fearlessness for their fear, courage for their
cowardice, and joy for their sorrow. The manifestation of his hands and side is
to indicate to them that there is continuity. It is not a different Jesus who
appears to them, but the same Jesus, who was crucified, died, buried, and
raised from the dead. He is now, also, the Risen Christ. This manifestation
enables the disciples to see and recognise him. This is the reason for their
joy.
However,
the manifestation serves another purpose as well, which is to send the
disciples on mission. The disciples are sent by Jesus, the Risen Christ, just
as Jesus was sent by the Father. In other words, they are to continue the
mission that Jesus began. As he received
the gift of the Spirit before his ministry, so too, the disciples receive the
gift of the Spirit from Jesus. The breath of Jesus on the disciples makes them
a new creation and readies them for their mission that is to forgive and retain
sin.
While this
has been understood as a basis for the Sacrament of Reconciliation, it seems,
from the text, that the mission is much deeper. The Commission is to “the
disciples”, which, in the Gospel of John, is a much larger group than the
eleven or twelve. It involves the entire faith community. It is the whole
community that is called to continue the mission of Jesus. This mission is not
merely the forgiveness or retention of sins that individuals commit. It is more than that. In the Gospel of John, sin is, more often
than not, a theological failing. It is the refusal to believe that Jesus is the
manifestation of the Father. It is the refusal to believe that Jesus reveals
God as no other does. Thus, when the disciples are commissioned to forgive and
retain sin, what they are really commissioned to do is reveal God to the world
as Jesus did. They will reveal God to
the world by the love they have for one another, and by the love they show to
others. They will make others see that God is, indeed, love. They will, through
their actions, invite others to share in this unconditional love. Those to whom
this manifestation is made are free to accept or to reject it. It is in this
acceptance or rejection that sins are forgiven or retained. Acceptance means
forgiveness. Rejection means that sins
are retained.
This
interpretation is confirmed when we realise that one reason why Thomas did not
believe the disciples when they told him that they had seen the Lord, was
because he was not able to see in their words and actions a manifestation of
the love of Jesus. They were as they had been before the revelation that Jesus
made to them. There did not seem to be any marked change in their behaviour.
They were not able to convince him that the Lord had, indeed, appeared to them.
However, Jesus will use, for Thomas, that way which will bring him to faith. In
this, Thomas is as “doubting” as the disciples and no more so. Thus, in this scene,
the focus of attention is not Thomas, but Jesus. The focus is on the generous
offer of himself that Jesus makes to Thomas, an offer that Jesus made to so
many others, so often in his life time. After his resurrection, Jesus continues
to give. Thomas responds with the most powerful, complete and the highest
acclamation for Jesus found in the Gospels: “My Lord and my God!” Jesus is,
indeed, Lord and God. The words of Jesus to Thomas after the acclamation
include future generations of believers. It is not necessary to have external
sight to come to faith. It is not necessary to touch and to feel to come to
faith. It is not necessary to have tangible evidence to come to faith. We, who
believe without having seen, are invited, like Thomas and the other disciples,
not merely to believe in the resurrection, but to believe in the revelation of
Jesus as the Son of God. We are invited
to believe in his unique relationship with God. We now have life in abundance
because Jesus has completed his work on earth and returned to the Father.
He is, as
the second reading of today informs us, the beginning and the end, the first
and the last. He who was dead is alive forever and it is he who holds the keys
of the kingdom. It is the same Lord who gave Peter and the first disciples the
power to heal and make whole. It is the same Lord who gave Peter and the
disciples the power to reach out in love.
It is the same Lord who gave Peter and the disciples the power to make
him manifest in their every word and action so that others will be brought to
believe.
It is the
same Lord who gives us this power today. What will we do with it?
Friday, 21 April 2017
Audio Reflections of Saturday, April 22, 2017
To hear the Audio Reflections of Saturday, April 22, 2017 click HERE
Saturday, April 22, 2017 - Will you communicate Jesus’ healing touch to someone like he has communicated it to you?
To read the texts click on the texts: Acts4:13-21; Mk 16:9-15
Most scholars today regard
Mk 16:9-20 as an addition to the original ending of Mark at 16:8. A number of
reasons are put forward for this view. The first is that Mary Magdalene is
introduced in 16:9 as if she is being mentioned for the first time. However, Mark has mentioned her before (15:47 ; 16:1). Second, there is no
mention of a Galilean apparition in these verses, though one is explicitly
promised in 16:7. Third, these verses are a combination, in summary form, of
the post resurrection appearances of Jesus in the other Synoptic Gospels, in
John, and in the Acts of the Apostles.
The text of today begins by
narrating the appearance of the risen Lord to Mary Magdalene. Her witness is
not believed by those to whom she communicates this news. The next to witness
the risen Lord are two disciples as they were walking into the country. These,
too, were not believed. Jesus then appears to the eleven while they are at
table and first, upbraids them for their stubbornness and lack of faith and
then, makes them messengers and apostles of the good news to the whole world.
Even in the longer ending,
one of the main themes is the lack of faith on the part of the disciples.
Because of what they witnessed at the crucifixion, they had given up and felt
defeated. They had lost all hope and could not get themselves to believe that
God could make all things new. Yet, as he did in his life time, Jesus reaches
out to them even in their weakness and fear. Since he was able to accomplish
all that God wanted him to even when on the cross, he knew that God could
continue to accomplish his will even in his weak and frightened disciples.
Thus, while they are made aware of their fear, they are also challenged to go
beyond it, confident in the knowledge that Jesus himself would be with them.
Doubt is the friend of
faith; the enemy of faith is fear. However imperfect our faith, and however
many times we remain silent when we should testify to the gospel, we can always
return to the Lord. None of us can get so far away from Jesus that we cannot be
touched by God’s healing presence. Jesus continues to use each of us even in
our weakness to be his messengers of the good news that, in him, God loves
everyone.
Thursday, 20 April 2017
Audio Reflections of Friday, April 21, 2017
To hear the Audio Reflections of Friday, April 21, 2017 click HERE
Friday, April, 21, 2017 - 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?
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 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, 19 April 2017
Audio Reflections of Thursday, April 20, 2017
To hear the Audio Reflections of Thursday, April 20, 2017 click HERE
Thursday, April 20, 2017 - 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.
Tuesday, 18 April 2017
Audio Reflections of Wednesday, April 19, 2017
To hear the Audio Reflections of Wednesday, April 19, 2017 click HERE
Wednesday, April 19, 2017 - 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
“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 Jerusalem Jerusalem
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, 17 April 2017
Audio Reflections of Tuesday, April 18, 2017
To hear the Audio Reflections of Tuesday, April 18, 2017 click HERE
Tuesday, April 18, 2017 - 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 fulfilment
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, 16 April 2017
Monday, April 17, 2017 - Has Jesus risen in your heart? How will you show this today?
To read the texts click on the texts: Acts2:14, 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.
Saturday, 15 April 2017
Audio Reflections of Easter Sunday, April 16, 2017
To hear the Audio Reflections of Easter Sunday, April 16, 2017 click HERE
Video reflections of Easter Sunday, April 16, 2017
To watch the video reflections of Easter Sunday, April 16, 2017 click HERE
Sunday, April 16, 2017 - 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.
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