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.
Thursday, 30 April 2020
Friday, May 1, 2020 - 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.
Wednesday, 29 April 2020
Thursday, April 30, 2020 - Homily for today
The purpose of Jesus’ coming into the world was to reveal the Father as God who wanted to save all people. This results in God taking the initiative in the tangible way of sending his son to become flesh for all. Even as God takes the initiative, he leaves humans free to respond to his act of love. Humans always have a choice when it comes to the gifts that God gives. They can accept them or reject them. Acceptance means life, rejection means death. There is no middle way.
Thursday, April 30, 2020 - How will you show that you have accepted the gift that God gives in Jesus?
To read the texts click on the texts: Acts8:26-40; Jn 6:41-51
The symbol of “bread” is
misunderstood by the people. They respond with unbelief. They grumble at Jesus’
claim that he is the bread of life and has come down from heaven. They protest
that they “know” where Jesus comes from, they are aware of his antecedents.
Even as they make such a statement, they are unaware of its error. They “think”
they know, but in reality do not know.
Jesus addresses the crowd
and asks them to stop their grumbling and then repeats the promise made earlier
of resurrection on the last day for the ones who will believe. To reiterate the
point that he makes, Jesus appeals to scripture and specifically to the
prophets. “And they shall all be taught by God” refers to the initiative that
God takes. The emphasis is on God who does the teaching. This means that Jesus’
commission is divinely ordained and not from humans. If the ones who hear realize
this, then they will come to Jesus and they will have learnt correctly. This
means that, while God does take the initiative, humans are responsible for
responding accurately.
Jesus shares a unique
relationship with the Father and is the only one who has seen Him. Those who
learn have to learn to see the Father in Jesus. They have to learn that it is
in Jesus that they have eternal life and that he is indeed the Bread of Life.
By using the distancing
“your ancestors”, Jesus makes a contrast between the manna that they ate and
the bread of life that he gives. The manna their ancestors consumed could not
result in saving them from death, but the bread that Jesus gives results in a
person living forever. This is because the bread that Jesus gives is living bread,
a life giving bread. The bread that he gives for the life of the world is his
flesh. This can mean, on one hand, the incarnation, where the Word became
flesh, but on the other, can refer to his death on the cross, when he will give
his life for the life of the world.
The purpose of Jesus’ coming
into the world was to reveal the Father as God who wanted to save all people.
This results in God taking the initiative in the tangible way of sending his
son to become flesh for all. Even as God takes the initiative, he leaves humans
free to respond to his act of love. Humans always have a choice when it comes
to the gifts that God gives. They can accept them or reject them. Acceptance
means life, rejection means death. There is no middle way.
Tuesday, 28 April 2020
Wednesday, April 29, 2020 - Homily for today
These verses bring out powerfully the balance between divine initiative and human response. God takes the first step and remains open to anyone who is willing to come and receive the gifts that he wants to pour out. However, there will not be any coercion or pressure on the part of God. Those who come to receive from him must come freely and without reservation. The gift is ever available and free. It is not for a select few but for all.
Wednesday, April 29, 2020 - What is preventing you from receiving the gifts that Jesus gives?
To read the texts click on the texts:Acts8:1-8; Jn 6:35-40
Today’s text begins with the
last verse that was read yesterday in order to place what follows in context.
Jesus has stated that he is the Bread of Life and he invites all who are
willing to come to him to be fully satisfied. The words “seeing’ and
“believing”, which appear at 6:36
and again at 6:40 form an
inclusion. The crowd has seen and yet has not perceived. They have not seen
rightly and thus, cannot come to faith. This lack of proper vision is
surprising when one realizes that Jesus’ primary purpose is not to hide but to
reveal. He will welcome all who come to him. They will not be driven away. The
purpose of his coming down from heaven is for the sake of revelation. This is
the Father’s will and Jesus will do only what the Father commissions him to do.
The Father’s will is inclusive and no one is to be excluded unless they want to
exclude themselves. If one sees rightly and thus believes, what is gained is
eternal life and resurrection on the last day. This promise combines both the
present and the future.
These verses bring
out powerfully the balance between divine initiative and human response. God
takes the first step and remains open to anyone who is willing to come and
receive the gifts that he wants to pour out. However, there will not be any
coercion or pressure on the part of God. Those who come to receive from him
must come freely and without reservation. The gift is ever available and free. It is not for a select few but for all.
Monday, 27 April 2020
Tuesday, April 28, 2020 - Homily for today
Bread is the staple of many people all over the world and is used to represent the basic needs of people. By use of this symbol, Jesus reveals that his mission is to be available to all and for all. He does not belong exclusively to any one group and no group can ever capture him fully. He is available to all who are open to the revelation that he continues to make. The primary form that this revelation will always take is the form of love.
Tuesday, April 28, 2020 - Will you dare to become bread for at least one person today?
To read the texts click on the texts: Acts7:51-8:1; Jn 6:30-35
The invitation that Jesus
issues to the crowd, to believe in him who was sent by God, results in the
crowd asking for a sign. This demand is a clear indication that they have not
grasped the meaning of Jesus’ words. They have been fed at the miraculous
feeding but were not able to see it for the sign that it was meant to be. The
crowd goes further in this demand by looking back at what happened in the desert
during the Exodus and how their ancestors were fed. This seems strange, and
even absurd, because they have been fed even more abundantly than their
ancestors. This also points to how ignorant and even closed the crowd is to the
revelation that Jesus continues to make.
Jesus does not remind them
that he had already given them bread, but first corrects their
misunderstanding. It was not Moses who gave their ancestors bread but his
Father. This bread is not merely bread that was given in the past but it continues
to be given in the present. It, and not the manna, is the true bread from
heaven. It is true bread because it gives life to all who eat it.
Like Nicodemus and the
Samaritan woman before them, the crowd does not fully understand what Jesus is
really offering and so, make a request for this bread. They are convinced that
this bread is better than the bread their ancestors ate, but do not understand
how or why. Jesus is available to them and yet, they cannot see. He gives the
bread once for all and, in doing so, gives the bread always. This is why Jesus
can assert that He is the bread of life. This is the first time in the Gospel
of John that the “I am’ saying is followed by a predicate nominative “the bread
of life”. John’s Gospel often uses this distinctive way of revealing who Jesus
is. The symbols that are used by Jesus in these sayings come from human and
Near Eastern religious experience. The use of these common, everyday symbols
results in conveying to all who will hear that Jesus can satisfy both the base
and higher needs of people everywhere. These symbols indicate that the mystery
of Jesus cannot be captured by any one symbol and that Jesus cannot be put into
a well defined category.
The saying also contains an
invitation to come to him and be sated. Though, on the one hand, the invitation
refers to a physical eating and drinking and so satisfying human hunger and
thirst, on a deeper level, the invitation is to listen to Jesus’ teaching and
see in him the revelation of God and so, the fulfillment of all human needs.
Bread is the staple
of many people all over the world and is used to represent the basic needs of
people. By use of this symbol, Jesus reveals that his mission is to be
available to all and for all. He does not belong exclusively to any one group
and no group can ever capture him fully. He is available to all who are open to
the revelation that he continues to make. The primary form that this revelation
will always take is the form of love.
Sunday, 26 April 2020
Monday, April 27, 2020 - Homily for today
Believing in Jesus does not only mean a verbal profession of faith. In the Gospel of John, the term believing is, most often, used to describe faith that shows itself in action. This is why believing is akin to work. Jesus does not provide merely physical nourishment, but also nourishment of the mind, heart, and spirit. To know and believe in Jesus is to be sated in every aspect of life. It is to never lack or want anything, because all things are provided in him.
Monday, April 27, 2020 - Will you express your faith in Jesus through one loving action today?
To read the texts click on the texts:Acts6:8-15; Jn 6:22-29
The first three verses of
today’s text, which appear immediately after the miracle of walking on the
water, serve as transition verses for the dialogue with the people and the
discourse on the bread of life that follow. They also serve to bring the crowd,
which had eaten at the miraculous feeding of the five thousand, back into the
story and so, link Jesus’ words that follow with the feeding miracle and the miracle
of walking on the water.
Since the crowd has not been
privy to the miracle of Jesus walking on the water, they wonder how he got to
the other side. Jesus does not answer their question but draws attention to
their reason for seeking him. Though they have seen the sign that Jesus gave at
the miraculous feeding, they were not able to perceive it because their
attention was directed to the earthly and temporary, not to the heavenly and
permanent. Even as they seek him for temporary food, Jesus invites them to a
higher seeking. He asks them to seek for the food that only he can give, the
food that endures forever. Jesus is competent to give this food because the
Father himself has approved and set his seal on Jesus. In response to Jesus’
statement to not work for food that perishes, the crowd interprets the word
“work” to mean certain actions that they must perform to acquire this food.
Jesus corrects this misunderstanding by explaining what is meant by “work”.
They must believe in Jesus who has been sent by God.
Believing in Jesus
does not only mean a verbal profession of faith. In the Gospel of John, the
term believing is, most often, used to describe faith that shows itself in
action. This is why believing is akin to work. Jesus does not provide merely
physical nourishment, but also nourishment of the mind, heart, and spirit. To
know and believe in Jesus is to be sated in every aspect of life. It is to
never lack or want anything, because all things are provided in him.
Saturday, 25 April 2020
Sunday, April 26, 2020 - Homily for today
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.
Sunday, April 26, 2020 - 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, 24 April 2020
Saturday, April 25, 2020 - 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:1Peter 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 Mk
16:15-20. 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 witness 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.
Saturday, April 25, 2020 - Homily for today
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.
Saturday, April 25, 2020 - 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: Acts6:1-7; 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, 23 April 2020
Friday, April 24, 2020 - Homily for today
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.
Friday, April 24, 2020 - Will you like Jesus dare to become bread for at least one person today?
To read the texts click on the texts: Acts5:34-42; 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, 22 April 2020
Thursday, April 23, 2020 - Homily for today
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. Have others been drawn to Jesus by the witness of your life?
Thursday, April 23, 2020 - Have others been drawn to Jesus by the witness of your life?
To read the texts click on the texts: Acts5:27-33; 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, 21 April 2020
Wednesday, April 22, 2020 - Homily for today
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.
Method of Prayer - Application of the senses
In this method, we apply as many of the five senses as possible to the text we are reflecting on. When possible we see (with the mind's eye), hear (with the mind's ear), touch (with the mind's hands), taste (with the mind's tongue) and smell (with the mind's nose).
Wednesday, April 22, 2020 - 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, 20 April 2020
Tuesday, April 21, 2020 - Homily for today
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.
Tuesday, April 21, 2020 - 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: Acts4:32-37; 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, 19 April 2020
Monday, April 20, 2020 - Homily for today
The opening words of Nicodemus, “We know” are 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. We need to realize this and, with this realization, must come an openness and desire to learn.
His closed attitude also 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 “We know" and ends with "How can?" and so learns nothing.
Monday, April 20, 2020 - 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, 18 April 2020
Sunday, April 19, 2020 - Homily for today
The same Lord who was dead is alive forever and it is he who holds the keys of the kingdom. It is he who gave Peter and the first disciples the power to heal and make people whole. It is he 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?
Lectio Divina (Sacred Reading or Divine Reading) Method of Prayer
In the Lectio Divina Method of Prayer, there are four parts. They usually follow each other but they need not. The Spirit can direct one to any part at any time. The four parts are (1) Reading (Lectio) (2) Meditation (Meditatio) (3) Prayer (Oratio) and (4) Contemplation (Contemplatio). The aim of the method self awareness and awareness of God. In this method of prayer we are all disciples and so must learn to listen to God who is the teacher par excellence.
Sunday, April 19, 2020 - How will your belief in the Living Lord show in action?
To
read the texts click on the texts: Acts 2:42-47; 1 Pet 1:3-9; 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 one who has been raised by
the father. 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, 17 April 2020
Saturday, April 18, 2020 - Homily for today
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 18, 2020 - 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, 16 April 2020
Friday, April 17, 2020 - Homily for today
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.
Friday, April 17, 2020 - 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.
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