To hear the Audio Reflections of May 1, 2018, St. Joseph the Worker click HERE
Monday, 30 April 2018
Tuesday, May 1, 2018 - St. Joseph the Worker - Has your stereotyping and prejudiced mind led to missing out on the beauty of others?
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. Though the text does not explicitly state the reason for the offence, the preceding question, "Where then did this man get all this?" indicates that they did not expect that the son of a carpenter could be capable of reaching the heights that Jesus had reached. It also indicates a closed attitude on the part of Jesus' townspeople and their stereotyping of him. They are unable to believe that God can accomplish all things.
In response to their negative attitude to him, Jesus speaks of
himself as a prophet and identifies himself with the true prophets of Israel. The reason why Jesus did not do many deeds of power there was because of their unbelief. This is a strong statement and speaks about the necessity of an open mind and heart for miracles to occur.
The readings chosen for the feast all seem to stress that humans need to realise that they are humans and also to realise that God will always be God.
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.
Sunday, 29 April 2018
Audio Reflections of Monday, April 30, 2018
To hear the Audio Reflections of Monday, April 30, 2018 click HERE
Monday, April 30, 2018 - Do Jesus and the Father dwell in you? How will you show this through your actions today?
To read the texts click on the texts: Acts14:5-18; Jn 14:21-26
To be a true disciple of
Jesus, it is not enough to make a verbal proclamation of faith in him. One is
also required to keep his commandments. It is important to note here that one
does not earn Jesus’ love by keeping his command to love. It is because one has already experienced
that love that one wants to love and obey in return.
Judas (not Iscariot) does
not appear in any of the Synoptic Gospels. He is the one who misunderstands
here and asks a question about the revelation that Jesus is to make, not
realizing that the revelation has been made already. If the disciples want to
continue to experience the love that Jesus has made manifest to the world, they
must continue to love one another. It is in the love of one another that they
will experience the love of God and Jesus. This will result in a mutual
indwelling. Just as Jesus dwells in the Father and the Father in him, so Jesus
and the Father will live in the disciples and the disciples in them. This
abiding presence of God and Jesus within the disciples as a community is both
the foundation and the result of love expressed in deeds. Where there is no
love shown, Jesus and the Father cannot be made present.
Though Jesus has made
explicit what the disciples are to do if they are to make him present, it is
possible that they may not have grasped all the implications of the command.
The Paraclete or Advocate, only here in John identified with the Holy Spirit,
will “remind” them of Jesus’ teachings. This clearly indicates that the Holy
Spirit will not give new or different teaching, but only reinforce all that
Jesus has already taught. The Spirit will be sent in Jesus’ name and so, like
Jesus was the exegesis of the Father, the Spirit will be the exegesis of Jesus.
Monday, April 30, 2018 - Acts 14:5-18; Jn 14:21-26
Monday, April 30, 2018 - Acts 14:5-18; Jn 14:21-26
Saturday, 28 April 2018
Sunday, April 29, 2018 - Are you part of the vine or the cut off branch?
To read the texts click on the texts: Acts9:26-31; 1 Jn 3:18-24; Jn 15:1-8
A tribe in
Africa has what we may consider an unusual way of punishing offenders. The one
who commits an offence is simply banished from the tribe and is forbidden to
have any contact with anyone from it. Research into the lives and workings of
these tribes has shown that the one who is so banished has always died within a
few days. The reason for the death, researchers point, out is not that the
person was not able to fend for him/herself, but the fact that the banished
person realizes that such a life is not worth living and simply gives up on
life.
The
Discourse of Jesus on the Vine and the branches seems to make this very point.
It also gives us a beautiful image of Church and in doing so, states
emphatically that Christian existence and life is never merely an individual
life, but always a life lived in and through community.
The verses
of today’s Gospel contain the last of the “I am” sayings in the Gospel of John.
Jesus uses a common symbol of the world at that time: Vine. While in 15:1, the
relationship with Jesus and the Father is stressed, in 15:5, when the metaphor
is used again, Jesus does so in the context of his relationship with his
disciples. Thus, the focus of the metaphor is interrelationship. If God is the
vine dresser, Jesus is the vine and the disciples are the branches.
While it is
easy for most of us to understand God as the vine dresser and Jesus as the
vine, it is important for us to understand our role as branches. The first step
to this understanding is to note is that on a vine all branches look similar
though they are not the same. This similarity suggests cohesiveness and deep
inner unity. This unity of the branches is possible only because they grow out
of the same vine and it is shown in the fact that all produce the same fruit.
This fruit which originates in the vine itself, which is Jesus, is the fruit of
unconditional and magnanimous love. Since all produce the same fruit, there is
no superior or inferior branch. Each is as precious as the other and is needed
to complete the vine. If one branch cuts itself off from the vine not only will
that branch wither and die and not be able to produce any fruit, but it will
also result in the incompleteness of the vine. This means then that all
positions in the Church are only functional and not to be used to dominate or
oppress. It also means that each of us is responsible for the welfare of the
other.
All too
often Christianity has been understood as a religion that has only the
individual dimension. The communitarian dimension has been neglected. This is
seen in so many of the Sacraments (which are both individual and communitarian)
being treated and regarded as private devotions. The approach of many
Christians has often been: My God and I. This approach is to misunderstand
Christianity and all that Jesus stood for. The metaphor of today makes explicit
that mutual indwelling is at the heart of the preaching of Jesus, and that
Christianity, while it surely has an individual dimension, just as surely has a
communitarian dimension. I am, as a Christian my brother’s and sister’s keeper.
Their joys and sorrow, their trials and tribulations, their successes and
failures, have to be as real to me as my own if I am to be a Christian in the
true sense of the word. The Christian does make an individual commitment and
choice to follow Jesus but he/she makes it in and through a community.
This is
seen clearly in the first reading of today, in which Saul who became Paul made
such a choice. While Paul did have a personal experience of the Lord and was
called by him directly, he also had to be accepted by the community who though
they were initially afraid because of his past, dared to accept him as one of
the branches of the vine. They not only did this, but also made his trial and
tribulations their own, protecting him when his life was in danger. In doing
so, the community showed in practice what it meant to be part of the vine.
The
community lived out the exhortation made by John in the second reading of today
in which he asks Christians to love not in word or speech but in action and in
truth. The Spirit of Jesus is what sustains the community and constantly
reminds them of their status as branches in the same vine. The Spirit that
Jesus breathed on the disciples affirms and continues his message of
unconditional love. It is a love that makes no distinction, a love that reaches
out of itself and a love through which the world will know that he still lives.
Friday, 27 April 2018
Audio Reflections of Saturday, April 28, 2018
To hear the Audio Reflections of Saturday, April 28, 2018 click HERE
Saturday, April 28, 2018 - Jesus revealed the Father as unconditional love. How will you reveal Jesus today?
To read the texts click on the texts: Acts13:44-52; Jn 14:7-14
These verses continue the
teachings begun in 14:1. The one who knows Jesus also knows the Father for
Jesus reveals the Father as Father. In Jesus, one sees the Father as never
before because no one has revealed him like Jesus does. Like Thomas before him,
now Philip does not understand what Jesus is saying and in his ignorance, asks
a question. He does not realize that in seeing Jesus he has seen the Father
because of the revelation that Jesus makes of the Father. In offering himself,
Jesus has offered all the revelation that the disciples need to identify the
Father.
Jesus can only do what the
Father has told him and so his works are those of the Father. Philip and the
other disciples must be able to see Jesus as the revelation of the Father, if
not in his person, at least through the works that Jesus does. The works flow
from his person and are not separate from him but an integral part of who Jesus
is. The works, too, are works of revelation. They show that the primary aim of
God is not to condemn but to save and so are works that enhance and build up.
Since it is Jesus who sends
the disciples, the works that anyone who believes in Jesus will do will be the
same as those of Jesus. In fact, these will be able to do even greater works
than Jesus. These works will make known the whole story of Jesus as Word made
flesh and so, will be greater than those which Jesus does. Since these will be
done after the whole Christ event – death, resurrection, and ascension to the
Father – they will continue the glorification of Jesus. They will continue to reveal Jesus to the
world, sitting at the right hand of God. Jesus will answer every prayer of the
disciples made in his name and he will grant their petitions.
As Jesus made God known to
the world through unconditional, magnanimous love, so the disciples are called
to do the same. The works that Jesus did have to be continued today if Jesus is
to be made present and is to be revealed to a world that does not yet know him.
It is the present community of disciples that has the responsibility to
continue the mission that Jesus began. Whenever an enhancing word is spoken,
whenever an action that heals is done, whenever love is shown in a tangible
manner, then the work of Jesus continues and Jesus continues to be made
present.
To be sure, the revelation
of God that Jesus made can also be recognized in the depths of one’s heart, but
this is not the whole story. It is a love that must be shared and revealed to
the world if it is to be complete and whole. The incarnation was not a private
revelation given to a select few, but an earth shattering event made visible to
the whole world. So the revelation of Jesus, today, has to be done visibly and
tangibly.
Saturday, April 28, 2018 - Acts 13:44-52; Jn 14:7-14
Saturday, April 28, 2018 - Acts 13:44-52; Jn 14:7-14
Thursday, 26 April 2018
Audio reflections of Friday, April 27, 2018
To hear the Audio reflections of Friday, April 27, 2018 click HERE
Friday, April 27, 2018 - Have you, by your narrow mindedness, prevented others from encountering Jesus? Will you realize that he is bigger than anything that you can ever imagine?
To read the texts click on the texts: Acts13:26-33; Jn 14:1-6
Today’s Gospel reading
contains the first of the teachings of Jesus that speak about his departure and
what it means for his disciples.
At the
beginning of these teachings, Jesus commands his disciples to stand firm. They
are not to let the event of his departure overwhelm them. They are not to give
in to despair, give up, or lose hope. They must continue to trust and believe.
Even though it might seem, on the surface level, that evil is winning, the
disciples must realize that God is always in charge and in control of all
situations. They must place their trust
in God and in Jesus.
Since Jesus shares an intimate relationship with the
Father, and since the disciples can do so too, there will be as many rooms as
there are believers. God and Jesus will exclude no one who wants to share this
relationship with them. Jesus goes, but only to return and so, his going is not
permanent. It is a temporary act that must be done and completed. This going
and returning will be evidence of his power over everything, including death.
Nothing and no one will ever be able to separate the disciples from the love
that Jesus has for them. The purpose of Jesus’ returning is to take the
disciples to the place where he is: the bosom of the Father.
Even as Jesus
points to himself as the one who reveals the Father, Thomas misunderstands and
asks a question. He interprets the words “where I am going” only as a physical
destination and so, protests that, since he does not know the final destination
of Jesus, it is not possible to know how to get there. Jesus corrects this
misunderstanding with an “I am” saying. “The Way” is not a geographical term or
physical road, it is Jesus himself. Thus, to know Jesus is to know the way and,
to know the way is to know Jesus. In his being “the Way” Jesus is also “Truth”
and “Life”. Jesus is the “Truth’ because he has been sent by God to make God’s
word known. He became “flesh” and anyone who recognizes this and listens to his
voice, is of the truth. Recognition of the truth in Jesus leads to “life” in
abundance. Since the fullness of God’s life was revealed in Jesus, one can only
partake of this life through Jesus.
It is important not to be
too fundamental in interpreting the last verse of today’s reading. All too
often, insistence on the exclusiveness of the Christian way has been
responsible for problems in various parts of the world. The Gospels all agree
that the approach of Jesus was all inclusive and excluded no one who would want
to come to the truth. There is no doubt that Jesus revealed the Father in the
most unique of ways, as no one before had ever done. This is because, in the
incarnation, God took on “flesh” in all its weaknesses and limitations. Jesus
did not simply put on human nature but became like us in every single way and
thus, can understand every aspect of our lives. However, by the fact of the
incarnation, Jesus also gave us an insight into who God is and who we are
called to be. He made us aware of our own limitlessness. Though he limited
himself, we must realize that Jesus is much bigger than the narrow image of him
we often have. This narrow image is responsible for our restricting him and
making him as small as we are.
John was writing about his
community’s experience of seeing God in Jesus incarnate and was not concerned
with showing the superiority of this revelation over any other or with the fate
of believers of other religions. We must keep this in mind when interpreting
the last verse of today’s text. We must, however, rejoice because we are
privileged to receive such a unique revelation of God in Jesus Christ.
When one brackets out the
questions that contemporary Christians falsely import into these verses, there
is nothing outrageous or offensive about the claims made here. Rather, at the
heart of Christianity is this affirmation of the decisive revelation of God in
the incarnation. John 14:6 can thus be read as the core claim of Christian identity;
what distinguishes Christians from peoples of other faiths is the conviction
given expression in John 14:6. It is, indeed, through Jesus that Christians
have access to their God.
Wednesday, 25 April 2018
Audio Reflections of Thursday, April 26, 2018
To hear the Audio Reflections of Thursday, April 26, 2018 click HERE
Thursday, April 26, 2018 - How do you as a Christian show that you are part of community?
To read the texts click on the texts: Acts13:13-25; Jn 13:16-20
These verses contain the
second part of the discourse spoken by Jesus after he washes the feet of his
disciples. In the first part (13:12 -15),
Jesus teaches his disciples about the meaning of his washing their feet, and
the implications that this action has for their lives as his disciples.
In the second part of this
discourse (13:16 -20),
Jesus teaches about discipleship in general and the relationship that the
disciples share with him. The double Amen at 13:16 , and at 13:20 ,
forms an inclusion and so brackets and highlights what Jesus says in between.
The disciples must remember that their role, in their relationship with Jesus,
is that of servants to their master. If they understand this and act on it,
then they will be blessed. They must, at every stage, know where their
authority ends. The sayings which are highlighted by the inclusion are in 13:18 -19 and contain a prediction of
betrayal. Jesus is aware of who the betrayer is and also knows that it is not
an outsider, but one who has eaten at table with him. Ps 41:9 is quoted here to
accentuate the intimacy of the betrayal. The betrayer is someone whose feet he
has washed, one with whom he has broken bread and one whom Jesus has loved to
the very end. This foreknowledge of the betrayer also means that Jesus is in
control of the events that lead to his death and is not taken by surprise.
Another reason for informing his disciples about his betrayal, in advance, is
so that they may realize who Jesus is: Son of God. Even as he is betrayed, he
will reveal himself as God for us.
Since Jesus has been sent by
God, he has God’s stamp and authority. The disciples, who are in turn sent by
Jesus, have the authority and stamp of Jesus. Thus, if anyone accepts the
disciples, they are in effect accepting Jesus. Just as Jesus shares fully in
God’s work, so the disciples share fully in Jesus’ work of giving life to all
and giving it in abundance.
Jesus’ act toward us, in
love, manifested symbolically in the washing of the feet and sharing of bread,
presents everyone who sits at his table with a choice: One can embrace Jesus’
gift to us and embody one’s embrace of that gift through one’s own acts of love
or, one can turn one’s back on Jesus’ gift of love. This means that merely
sitting at Jesus’ table, and even eating the bread that he gives, is not the
full story. It has to be continued in the giving of self to others and is only
completed when this is done. We then enter into community with Jesus and with
one another.
Thursday, April 26, 2018 - Acts 13:13-25; Jn 13:16-20
Thursday, April 26, 2018 - Acts 13:13-25; Jn 13:16-20
Tuesday, 24 April 2018
Audio reflections of Wednesday, March 25, 2018 the feast of St. Mark, Evangelist
To hear the Audio reflections of Wednesday, March 25, 2018 the feast of St. Mark, Evangelist click HERE
Wednesday, April 25, 2018 - St. Mark, Evangelist - Mark wrote a Gospel to share his experience of Jesus. What will you do to share your experience of Jesus?
To read the texts click on the texts: 1 Peter 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.
Wednesday, April 25, 2018 - St. Mark Evangelist
Wednesday, April 25, 2018 - St. Mark - 1 Peter 5:5-14; Mk 16:15-20
Monday, 23 April 2018
Tuesday, April 24, 2018 - Acts 11:19-26; Jn 10:22-30
Tuesday, April 24, 2018 - Acts 11:19-26; Jn 10:22-30
Audio Reflections of Tuesday, April 24, 2018
To hear the Audio Reflections of Tuesday, April 24, 2018 click HERE
Tuesday, April 24, 2018 - Do you believe that God always wants what is best for you? How will you respond if things do not go the way you wish them to go today?
To read the texts click on the texts: Acts11:19-26; Jn 10:22-30
The verses that begin today’s
reading inform us that Jesus is in Jerusalem at the Feast of Dedication which
was celebrated in December each year. This feast is the Jewish festival of
Hanukkah. It celebrated the liberation of Jerusalem from the reign of the
Syrian (Seleucid) king Antiochus Epiphanes. Antiochus had defiled the Jerusalem
Temple in 167 BCE by building an altar to his own gods within the Temple
sanctuary. In 165 BCE, Judas Maccabeus
and his brothers regained control of the Temple and rededicated it to the God
of Israel. The eight-day feast took place in the month December and was marked
by the lighting of lamps and rejoicing.
The Jewish religious
authorities begin the dialogue by asking Jesus whether he is the Messiah. They
are annoyed that Jesus is not being explicit. This is the only place in the
Gospel of John where Jesus is asked explicitly whether he is the Messiah. Jesus
responds that he has been explicit and that he has told them, in no uncertain
terms, the truth about himself and yet, they do not believe. Jesus then points
to his ‘works” as indicators of this claim. “Works” here does not refer to
miracles alone, but to the broader scope of Jesus’ ministry and includes the
revelation of himself as having been sent by God.
Belief in Jesus determines
whether one belongs to the fold of Jesus. Since the Jewish leaders do not
believe, they cannot and do not belong to the fold. Those who belong to the
fold hear the voice of the Shepherd and follow trustingly. Following Jesus
leads to eternal life which he alone can give. The reason why Jesus can do this
is because he has received this gift directly from the Father. What is more is
that Jesus and the Father are one. This means that Jesus and God are united in
their work of salvation and Jesus shares completely in God’s work.
We are privileged, as
Christians, to have as our God one who is Good Shepherd, one whose primary
interest and concern is to care for the good of the sheep. Our God is a God who
wants to lead us to safety and to places where there is abundance. He wants
what is best for us at all times and will do anything to protect us from any
kind of harm. Though this is the case, we do not always listen to his voice and
we prefer to go our own way. The only result that we can expect, after such a
choice, is destruction and death.
Sunday, 22 April 2018
Audio Reflections of Monday, April 23, 2018
To hear the Audio Reflections of Monday, April 23, 2018 click HERE
Monday, April 23, 2018 - What is the shepherd calling you to do today? Will you listen to his voice?
To read the texts click on the texts: Acts11:1-18; Jn 10:1-10
These verses contain part of
the Discourse on Jesus, the Good Shepherd. This Discourse appears in the Gospel
of John after Jesus has healed a blind man on the Sabbath, because of which, the
Jews are upset (9:1-41). It is the last full discourse of the public ministry
of Jesus. The Farewell Discourse from 14:1-16:33 is exclusively given to the
disciples and not to the public.
The focus in the first part
of the Discourse (10:1-5) is on the shepherd and his relation to the flock. A
contrast is made between the authorized shepherd and the bandit. The authorized
shepherd enters by the gate, but the bandit climbs in another way. The reason
for this is because the gate keeper opens the gate for the authorized shepherd
but not for the bandit. Since he is the authorized shepherd, the sheep hear and
recognize his voice. When he calls, they answer. There is an intimate bond
between the shepherd and his sheep. They recognize and know each other. The shepherd
walks ahead of the sheep and leads them out. The sheep are confident in his
leadership and thus, follow him trustingly. They will not follow a stranger but
will rather run away from him. The comment of the evangelist serves two
purposes. The first is that the reader must understand that Jesus is using a
“figure of speech” and thus, not take the metaphor literally. The reader must
realize that many meanings are possible and therefore, must go below the
surface, to the deeper meaning. The second point is that the listeners did not
understand this figure of speech. If seen in the context of the miracle, and
the healing of the blind man on the Sabbath, and the Pharisees objection
because the healing took place on the Sabbath, then it seems clear that the
authorized shepherd is Jesus and the bandits are the objectors. Jesus has the good of the sheep at heart and
the bandits do not.
In the second part
(10:7-16), while pastoral imagery is still used, the Discourse moves in a new
direction. Jesus is also the “Gate” for the sheep. The gate has two functions:
one is to give access to those who are legitimate and have a right to enter,
and the other is to prevent those whose intention is to cause destruction.
Rightful entry into the fold is only through Jesus, who is the gate.
The text of today concludes
with one of the most beautiful and comprehensive statements of the mission of
Jesus. Jesus is the Good Shepherd and Gate. He has come to give life and give
it to the full. All who listen to his voice will receive this life in
abundance.
As the gate, Jesus is the
way to life, but he is not merely that.
He also leads the way and so, is the Good Shepherd. Jesus is the way to
life because he is himself life and he leads the way to life because he lays down
his own life. These are non-transferable attributes; they derive from the heart
of Jesus’ identity as one sent by God.
Saturday, 21 April 2018
Sunday, April 22, 2018 Fourth Sunday of Easter - Good Shepherd Sunday - Live as a united community!
To read the texts click on the texts: Acts 4:8-12; 1 Jn3:1-2; Jn 10:11-18
The fourth Sunday of Easter is traditionally known
as Good Shepherd Sunday and it is easy to see why. In the eight verses of
today’s Gospel, Jesus twice describes himself as the Good Shepherd. This
clearly indicates that the thrust of these verses is on meaning of this term
and also on the relationship of the shepherd and his sheep. Even as he
describes himself as the Good Shepherd, he contrasts himself with the hired
hand and through this emphasizes the qualities of the Good Shepherd.
Those of us who live in cities or towns may not be
able to fully appreciate this allegory. Our experience of sheep leads us to see
them as dumb creatures who are good only for their wool and as food on our
tables. However, if we go beyond this superficial understanding and attempt to
understand instead the deeper meaning then we will be able to appreciate more
fully what Jesus means.
The adjective ‘good’ used here can also be read as
“model” or “true” and so Jesus is saying that he is the model of true shepherd.
This is a reference to the image of God as the good shepherd in the prophet
Ezekiel. There God is described as the shepherd who cares for the sheep,
rescuing them from danger, feeding them, tending to the weak sheep, healing the
wounds of those who are injured and going after those who are lost.
Jesus as the model or true shepherd does all this
and more. He even willingly, and of his own accord, lays down his life for his
sheep. He does this not to earn a reward, but as an expression of the love that
he has for the sheep which is an expression of love for the Father. This is why
he in control of even his own death. No one can take his life, because he gives
it up freely and without reserve. However, his death is linked inextricably
with his resurrection and ascension, and it is through all these three events
that he completes his work as good and true shepherd.
In contrast, the hired hand is the bad shepherd or
untrue shepherd. This one is concerned only about his own welfare and not the
welfare of the sheep. When such a one takes charge, the sheep are scattered and
neglected, and go astray.
The good shepherd on the other hand gathers the
sheep and keeps them together. He is concerned not only with the sheep that
belong to his fold and so is not exclusive. There are other sheep also, who
though not of the fold will listen to the shepherd’s voice because they will
recognize it as a voice of unconditional love. They will know that their
salvation lies in listening to this voice.
Some may find being compared with sheep derogatory.
However, if we understand the metaphor for what it is and capture its essence,
we will find that this need not be so. The challenge to the sheep is to listen
to the voice of the true shepherd and not the hired hand. This means that in a
world in which we hear so many voices, to discern the voice of the true
shepherd is not easy. The voice of the shepherd calls first to unity. This
unity is manifested in community living, in which each is concerned about the
other much like the shepherd who is concerned about each and all. It is also
manifested in imitating the true shepherd’s qualities of self giving and self
sacrificing love. Such imitation of the shepherd will draw all sheep into one
fold, in which differences in individuals will not be points of contention, but
will be celebrated instead. In the fold of the true shepherd there will be a
unity even in diversity, because the mission of the true shepherd is an
inclusive one.
This is why Peter can invite the rulers of the
people and elders whom he addresses in the first reading of today to join this
community of love. It is a community that has one head, one true shepherd,
Jesus Christ in whose name and through whose power wholeness occurs. Though he
was rejected, crucified, died and was buried, he continues to draw all peoples
to him through his resurrection and ascension and being present always.
This gift of being drawn to him is, however, only
a foretaste of what is to come. In the second reading John tells his community
that they are to receive the grace to see God as he is and will always be:
unconditional love.
The readings of today therefore call each one of
us to live out our lives according to the model of community envisioned here by
Jesus. It is a model of mutual self giving, of self sacrifice and of living as
a community. It is a model where the needs of the other take precedence over my
own. It is a model in which differences are not frowned upon but celebrated. It
is a model in which there is a profound unity even in diversity. It is a model
grounded in the mutuality of love embodied in the relationship of Jesus and
God.
Sunday, April 22, 2018 - Acts 4:8-12; 1 Jn3:1-2; Jn 10:11-18
Sunday, April 22, 2018 - Acts 4:8-12; 1 Jn 3:1-2; Jn 10:11-18
Friday, 20 April 2018
Audio Reflections of Saturday, April 21, 2018
To hear the Audio Reflections of Saturday, April 21, 2018 click HERE
Saturday, April 21, 2018 - Will you opt for Jesus today? How will you show this in your actions?
To read the texts click on the texts: Acts9:31-42; Jn 6:60-69
The text of today begins
with the disciples grumbling after hearing what Jesus has said. The sayings are
too difficult for them to accept. Jesus responds to their grumbling by issuing
a challenge to them. If this affects them, they will be even more affected when
they experience the death, resurrection, and ascension of the Son of Man. Jesus
takes the disciples beyond the specific event of becoming and giving bread. He takes them to the whole of the Christ
event and its mystery. Jesus, as Bread
of Life, must be seen in the larger context of God’s plan of salvation through
his Son.
The flesh, as flesh, and
without the Spirit, is nothing. It cannot give live, nor does it have life. It
is the Spirit that gives life and makes the flesh what it is. This means that
simply eating the flesh of Jesus, without the right disposition, will not lead
to life. Thus, those who eat and drink are not merely eating Jesus’ flesh and
blood but the Spirit filled flesh and blood of Jesus. Even as Jesus offers the
gift of life, through becoming bread, the gift is rejected because most prefer
death. There are still those who will not believe. They have made their choice.
God offers the gift of his Son to all, but not all will accept him. This is why
many disciples drew back and no longer went with Jesus. This rejection leads
Jesus to turn to the Twelve and ask them about their stand. They must choose
whether they will accept or reject the offer of life that God makes in Jesus.
Simon Peter responds on
behalf of the Twelve and at least verbally accepts that offer of life. He
acknowledges that Jesus has the words of eternal life and that he is the Holy
One of God, the one set aside by God.
Life always offers us
choices. The choices that we are sometimes faced with might not always be what
we desire, but the fact remains that we are free to choose. We can choose to be
miserable or to be happy, we can choose to fear or to love, and we can choose
to say No or to say Yes. Every choice that we make has its own consequences and
we must be prepared to face them since it is we who have made the choice.
Saturday, April 21, 2018 - Acts 9:31-42; Jn 6:60-69
Saturday, April 21, 2018 - Acts 9:31-42; Jn 6:60-69
Thursday, 19 April 2018
Friday, April 20, 2018 - When someone places a new idea in front of you, is your first reaction one of rejection?
To read the texts click on the texts: Acts9:1-20; Jn 6:52-59
The first verse of today’s
text, which contains the question that the “Jews” ask, is occasioned by the
statement that Jesus makes in the previous verse. The agitation in their hearts
is because Jesus has identified himself with the bread of life. Jesus replaces
the manna that their ancestors ate.
Jesus addresses this protest
in the verses that follow. The bread that is to be eaten is the flesh and blood
of the Son of Man. Refusal to do this means death or non-life. Eating the flesh
and drinking the blood results in life and resurrection on the last day. By not
mentioning bread and wine and thus, not equating them with the flesh and blood
of Jesus, John focuses on the corporeal and not only on the sacramental
representations. He also wants to stress that Jesus gives his whole life to all
who are willing to receive him. The flesh that Jesus gives is life giving and
so is his blood. It is real food and drink that will end all hunger and thirst.
Eating of the flesh and
blood of Jesus leads to a mutual indwelling. The one who eats and drinks abides
in Jesus and Jesus abides in that person. This relationship is an extension of
the relationship between Jesus and the Father. Just as Jesus lives the Father’s
life, so all who eat and drink will live Jesus’ life. The penultimate verse
concludes the Bread of Life Discourse and repeats a theme that has been
prevalent throughout. The bread which Jesus gives has indeed come from heaven
and will give life forever and give it permanently, unlike the manna which
could offer only temporary life.
The reference to the
synagogue in Capernaum
It is not always easy to
accept ideas which challenge our old way of thinking. Often our first reaction
is rejection of that idea. We refuse to think outside the box, and are content
with stereotypes with which we are comfortable. We are comfortable with them
because they do not threaten us or call on us to change. We prefer that our
boats not be rocked. However, Jesus continues to rock the boat and challenge
our ways of thinking and being. He continues to wake us from our stupor and
keeps inviting us to see more and be more.
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