To hear the Audio Reflections of Wednesday, May 1, 2019 St. Joseph the Worker click HERE
Tuesday 30 April 2019
Wednesday, May 1, 2019 - St. Joseph the Worker - Work is only a small part of who we are. We are each of us more than our work
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.
Monday 29 April 2019
Audio Reflections of Tuesday, April 30, 2019
To hear the Audio Reflections of Tuesday, April 30, 2019 click HERE
Tuesday, April 30, 2019 - Have you been tempted to give up or give in when things do not go the way you want them to go? Will you see in the cross you are carrying your own exaltation?
To read the texts click on the texts: Acts 4:32-37; Jn 3:7-15
The text of today repeats
the last two verses of yesterday in order to situate the question that
Nicodemus asks in the following verse. To Jesus’ statement that it is necessary
for a person to be born of water and the spirit, or from above, and that this
birth, like the wind/spirit is a mystery that cannot be fully grasped,
Nicodemus responds with amazement. His question once again begins with “How”.
This indicates the limits that Nicodemus sets even before any revelation can be
made to him. This is the last time that Nicodemus will speak. He begins with “How”
and ends with “How”. He does not seem to have been able to go to the deeper
meaning and mystery to which Jesus was taking him. Though he is a teacher
himself, he has refused to learn and so, cannot understand.
Through the monologue that
follows, Jesus renews the offer of new birth through his death, resurrection,
and ascension. The “we” of Jesus, in the Gospel context, stands for Jesus, John
the Baptist, and the disciples of John, who followed Jesus and witnessed to
him. These witnesses speak from their own experience; what they know, they say.
If Nicodemus is not able to understand the simple things, like being born from
above and with water and the spirit, how will he able to understand even
greater mysteries than this? Jesus alone has the authority to make the
revelation of heavenly things since he has come from heaven. He has the power
on earth to reveal things of heaven. In 3:14, for the first time, we come
across what may be regarded as a passion, resurrection, and ascension
prediction in the Gospel of John. Jesus will be lifted up/exalted, just as
Moses lifted up/exalted the bronze serpent in the wilderness. The word “hupsoo’
can mean “lift up” or exalt”. Thus, while the word might indicate the physical
act of “lifting up” the cross beam at the time of his crucifixion, it can also
mean his “exaltation”. Thus, in his crucifixion, Jesus will also be exalted,
yet there is no exaltation apart from the crucifixion. The consequence of
believing in Jesus lifted up/exalted is eternal life, which here means a life
lived in the constant presence of God.
It is significant that for
the Gospel of John, the very act of the crucifixion is also seen as the act of
the resurrection and ascension. Jesus dies, but only to be raised to life and
ascend to the Father. This insight is extremely important for our lives as
well, because it means that, if we accept it, our lives will never be the same
again.
It says to us that,
even when we are in extremely difficult situations and there seems to be no
light at the end of the tunnel, God continues to be there with us. It says to
us that, at moments when we think all is lost and we have no hope, we must not
give up or give in. It says to us that, even at those times when we cannot
fully understand why things happen the way they do and we are tempted to throw
in the towel, God continues to offer hope and consolation.
Sunday 28 April 2019
Audio Reflections of Monday, April 29, 2019
To hear the Audio Reflections of Monday, April 29, 2019 click HERE
Monday, April 29, 2019 - 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: Acts4:23-31; 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 27 April 2019
Sunday, April 28, 2019 - How will your belief in the Living Lord show in action?
To read the texts click on the texts: Acts 5:12-16; 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 26 April 2019
Audio Reflections of Saturday, April 27, 2019
To hear the Audio Reflections of Saturday, April 27, 2019 click HERE
Saturday, April 27, 2019 - 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.
Unbelief 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.
Saturday, April 27, 2019 - Acts 4:13-21; Mk 16:9-15
Saturday, April 27, 2019 - Acts 4:13-21; Mk 16:9-15
Thursday 25 April 2019
Audio Reflections of Friday, April 26, 2019
To hear the Audio Reflections of Friday, April 26, 2019 click HERE
Friday, April 26, 2019 - Do you prefer to sit on the fence or do you take a stand on issues? When you are unable to do something and someone offers a suggestion, how do you respond? Do you reject it outright because you think you know it all, or do you try it out? Can you accept the differences of others easily, or do they have to be like you to be accepted?
To read the texts click on the texts: Acts4:1-12; Jn 21:1-14
Most scholars today see Jn
21:1-25 as a later addition to the Gospel of John. It is not clear whether this
material was added by the Evangelist or added later by another redactor or
editor. It is true that the language of Chapter 21 differs from the rest of John’s
Gospel but, it is also true that all existing manuscripts of John contain
Chapter 21. The difference in language is explained as being conditioned by the
content and not because someone other than the Evangelist wrote it. Yet, some
are clear that, because of the ecclesial concerns which are at the forefront in
Chapter 21, and which are not the focuses of the Gospel until Chapter 20, it
was added later. Others see the ecclesial concerns as essential to the ending
of the Gospel and so, regard Chapter 21 as an integral part of the Gospel. Be
that as it may, Chapter 21 is now part of the Gospel and so must be interpreted
within the framework of the whole Gospel of John.
There are two parts to this
post resurrection story. The first deals with the miraculous catch of fish and
the second with the recognition of the risen Lord.
The text begins by informing
the reader that Jesus revealed himself to his disciples and then goes on to
narrate how this revelation took place. The story is thus to be interpreted as
an epiphany. Seven disciples are mentioned, of which only three are named. The
beloved disciple, who is mentioned later in the narrative, is one of the seven.
The activity of fishing on the part of the disciples, even after they had
received the commission from the risen Lord in Chapter 20, may be seen as a
sign that they had not obeyed the command.
It might be seen as a sign that they had given up and returned to their
former way of life or even as an indication of their aimlessness. This means
that an appearance of the risen Lord, and even a command from him, is not
enough to cause a transformation in one’s outlook to life. One must be willing
to take risks and believe.
The response of the other
six to Peter’s statement that he is going fishing is to go with him. This
indicates a sense of community and oneness. Though they may not be able to
fully understand the significance of going fishing at this crucial time, they
will collaborate with Peter. They will pull together. However, despite all
their efforts, they are not able to achieve anything. Jesus appears
unobtrusively when it is light, and asks a question about the catch. They
respond that they have caught nothing. They obey Jesus’ command to cast the net
on the right side and are successful. The quantity of fish is so great that
they struggle to haul in the net.
The second part of the story
narrates the recognition of the risen Lord. The miraculous catch seems to be
the reason why the beloved disciple is able to recognize that it is the Lord.
Here, too, like at the empty tomb (20:8), he is able to recognize through his
intuition. Peter responds to this statement with alacrity, though his desire to
be clothed and therefore, respectful, restrains him. The other disciples
respond soberly.
The enormity of the catch is
detailed in the number of fish caught, namely one hundred fifty three. A
variety of interpretations have been offered to explain this number. St. Augustine 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 24 April 2019
Audio Reflections of Thursday, April 25, 2019
To hear the Audio Reflections of Thursday, April 25, 2019 click HERE
Thursday, April 25, 2019 - Acts 3:11-26; Lk 24:35-48
Thursday, April 25, 2019 - Acts 3:11-26; Lk 24:35-48
Thursday, April 25, 2019 - Have you received the forgiveness that Jesus proclaimed? How will you preach this forgiveness today?
To read the texts click on the texts:Acts3:11-26; Lk 24:35-48
These verses contain the
appearance of the risen Jesus to the eleven and their companions. Luke’s account has parallels with the
accounts found in Matthew, Mark, and John.
Here, too, like in the Emmaus story, the disciples are unable to
recognize Jesus. When Jesus appears to them and greets them with a wish of
peace, they think they are seeing a ghost and so, are frightened and terrified.
Jesus’ response to these emotions is to ask why they are frightened and why
doubts must arise. In order to prove to
them that it is indeed he, Jesus shows them his hands and feet and invites them
to touch him. This is to prove that he is not a spirit which has no flesh and
bones. Despite this invitation, they continue to doubt. Jesus then asks them
for something to eat. He eats what they
give him, in front of them. This gesture results in portraying the reality of
the bodily resurrection of Jesus. Yet, Luke does not explicitly state that the
disciples believed, even after seeing Jesus eat.
Jesus does something more.
He explains to them, like he did to the disciples on the road to Emmaus, the
scriptures and the things concerning him that the scriptures had foretold.
Scripture could only be fulfilled in the death and resurrection of Jesus. After
this, he commissions them to be witnesses of this fact and through it, the gift
of forgiveness of sins to all nations, which will begin in Jerusalem
Thus, the text which began
with the doubt and confusion of the disciples ends with them being made
witnesses of the bodily resurrection of Jesus.
They are witnesses that his death and resurrection have resulted in
salvation and forgiveness of sins for all humankind.
The points that Luke seems
to want to make here are first, that Jesus has indeed been raised, and bodily,
and second, that the disciples who will proclaim this fact were eye witnesses
to this event. It was not simply an
event that took place beyond history (though the resurrection, as such, is a
meta-historical event) but happened in space and in time, was real, and
witnessed by the disciples who saw the risen Lord.
The hands and feet
that Jesus showed his disciples are visible today in each of us who claim to be
his disciples. These are to be shown to the world as “proof” not only of the
fact that Jesus is alive, but that in his name, forgiveness is even now being
preached. It is significant that the content of the preaching, even after the
resurrection of Jesus, is to be forgiveness, because that is why Jesus came
into the world; to save people from their sins. This forgiveness can be
preached and made real only if we bear witness to it through our lives.
Tuesday 23 April 2019
Thanks for your prayers
Audio Reflections of Wednesday, April 24, 2019
To hear the Audio Reflections of Wednesday, April 24, 2019 click HERE
Wednesday, April 24, 2019 - 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:Acts 3:1-10; 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 traveller. 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.
Wednesday, April 24, 2019 - Acts 3:1-10; Lk 24:13-35
Wednesday, April 24, 2019 - Acts 3:1-10; Lk 24:13-35
Monday 22 April 2019
Audio Reflections of Tuesday, April 23, 2019
To hear the Audio Reflections of Tuesday, April 23, 2019 click HERE
Tuesday, April 23, 2019 - 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.
Tuesday, April 23, 2019 -Acts 2:36-41; Jn 20:11-18
Tuesday, April 23, 2019 -Acts 2:36-41; Jn 20:11-18
Sunday 21 April 2019
Audio Reflections of Monday, April 22, 2019
To hear the Audio Reflections of Monday, April 22, 2019 click HERE
Monday, April 22, 2019 - 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.
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