Wednesday, 31 August 2022
Thursday, September 1, 2022 - What do you think Jesus is calling you to today? Will you answer his call?
To read the texts click on the texts: 1 Cor 3:18-23; Lk 5:1-11
The call of the first disciples in the
Gospel of Luke is different from the other Synoptic Gospels. While in Matthew
and Mark Jesus calls to them when he was passing by the Sea of Galilee, here he
is in Simon’s boat. While there are similarities between this account in Luke
and the account of the miraculous catch in John 21, 1-4, there are also
differences. The most striking difference is that Luke uses the story here as
the setting for Simon’s call to follow Jesus, whereas John uses it to show that
Peter was reconciled with the risen Jesus after having denied him. While in
John, Jesus is not in the boat but on the shore, here in Luke he is in the
boat. In John there is only one boat, that in which the disciples are, here
there are many boats. The nets in Luke are beginning to break, but John
explicitly mentions that despite the large haul, the nets did not break.
The point that Luke seems to make is
that following Jesus on his way will entail a completely different life style,
will call for a different set of priorities. Where Simon and the others were
focusing on fish (material, temporary, passing things), Jesus calls them to
focus on people (spiritual, permanent, things that last).
Tuesday, 30 August 2022
Wednesday, August 31, 2022 - Homily
Wednesday, August 31, 2022 - Will you find the time today, “to be”, so that “your doing” will be more efficacious? How?
To read the texts click on the texts:1 Corinthians 3:1-9; Lk 4:38-44
The reading of today allows us to encounter a Jesus who was busy day and night “doing” and yet a Jesus who would manage to find the time “to be”.
The first of
the three scenes that form part of this section deals with the healing of
Peter’s mother-in-law. Since in Luke this healing takes place before the call
of the first disciples, he does not mention Andrew, James and John as Mark does
(Mk 1,29). He also probably uses this healing to prepare for the call of Peter,
which he narrates in 5,1-11.
In the second
scene, Luke depicts a Jesus who would heal people at all times of the day or
night. While the demons use the title “Son of God” to identify Jesus, Luke
himself informs the readers that Jesus is the Messiah, the Christ. Luke seems
to have taken the silencing function from Mark because it is not clear in his
Gospel as it is in Mark, why Jesus would not allow the demons to speak.
In the third
and final scene of this section, Luke portrays a Jesus who would find time to
commune with his Father. He portrays a man of action and yet a man of prayer,
though he does not explicitly state here that Jesus prayed. Though the crowds
want to prevent Jesus from leaving, Jesus is clear that he must go on to other
places as well, for the kingdom belongs to all.
Monday, 29 August 2022
Tuesday, August 30, 2022 - Will your actions speak louder than your words today? How?
To read the texts click on the texts: 1 Cor 2:1-16; Lk 4:31-37
Immediately after leaving the synagogue,
Jesus works a miracle. This miracle is the healing of a man possessed by a
demon, thus putting into action immediately the manifesto he had spoken
about. This exorcism is the first of the four exorcisms in the Gospel of
Luke. The unclean spirit refers to Jesus here as Jesus of Nazareth and as the
Holy one of God, which is a title Luke has taken from Mark, since it does not
appear again in the Gospel of Luke. Jesus exorcises the demon with a
command. It is interesting to note that the people who witnessed the
miracle refer to it not as an action but as a teaching simply because there was
never a separation between the words and deeds of Jesus, there was never a
separation between what Jesus said and did.
Sunday, 28 August 2022
Monday, August 29, 2022 - The Beheading of John the Baptist - Does it make sense to lose your head?
To read the texts click on the texts: 1 Cor 2:1-5; Mk 6:17-29
Mark’s
Account of the beheading of Saint John the Baptist by Herod Antipas is more
elaborate than that of Matthew and Luke. According to Mark, Herod had
imprisoned John because he reproved Herod for divorcing his wife (Phasaelis),
and unlawfully taking Herodias, the wife of his brother Herod Philip I. On
Herod's birthday, Herodias' daughter (traditionally named Salome but not named
by Mark or the other Gospels) danced before the king and his guests. Her
dancing pleased Herod so much that in his drunkenness he promised to give her
anything she desired, up to half of his kingdom. When the daughter asked her
mother what she should request, she was told to ask for the head of John the
Baptist on a platter. Although Herod was appalled by the request, he reluctantly
agreed and had John executed in the prison.
The
Jewish historian Flavius Josephus also relates in his Antiquities of the Jews
that Herod killed John, stating that he did so, "lest the great influence
John had over the people might put it into his [John's] power and inclination
to raise a rebellion, (for they seemed ready to do anything he should advise),
[so Herod] thought it best [to put] him to death." He further states that
many of the Jews believed that the military disaster which fell upon Herod at
the hands of Aretas his father-in-law (Phasaelis' father), was God's punishment
for his unrighteous behaviour.
While
Mark has mentioned Herodians before (3:6), this is the first time in his Gospel
that he mentions Herod. Herod, here is Herod Antipas who was the son of Herod
the Great who is the one referred to in the narrative of the birth of Jesus in
the Gospel of Matthew (Mt 2:1-23), and had been appointed by the Roman as the
ruler of Galilee and Perea (Lk 3:1). He was never “king” as Mark mentions in his
story, and Matthew corrects this by referring to Herod as tetrarch (Mt 14,1).
The story of the death of John the Baptist in Mark is sandwiched between the
sending of the Twelve on Mission (6:7-13) and their return from Mission
(6:30-34).
Mark
mentions three opinions about Jesus said to be circulating at that time. Some
believed that Jesus was John the Baptist raised from the dead; others believed
that Jesus was Elijah, while still others believed that Jesus was one of the
prophets of old. Herod, however, is quite clear in Mark that Jesus is John the
Baptist raised. This profession of Herod leads Mark to narrate the story of the
death of John the Baptist as a flashback. According to Mark, the reason why
John was put in prison was because he objected to Herod’s violation of the
purity code, which forbade marriage of close relatives and to a brother’s wife
while the brother was still alive (Lev 18:16; 20:21). Mark seems to lay the
blame for the death of John on Herodias who manipulates Herod into executing John.
The daughter of Herodias is not named here or anywhere in the Bible, nor does
the Bible give her age. According to Mark a drunken Herod is trapped into
fulfilling a rash vow and so has John beheaded.
Though
in Mark’s narrative it is Herodias who is directly responsible for the death of
John the Baptist, Herod cannot disown responsibility. He could have decided if
he had the courage not to give in, yet he made the choice to have John
beheaded. Each of us is responsible for our own actions though we may sometimes
blame others or even circumstances. The sooner we accept responsibility for who
we are and what we do, the sooner we will grow up. The legend of John the
Baptist shows us that justice is the ultimate victim in such situations.
Saturday, 27 August 2022
Saturday, August 27, 2022 - Homily
Sunday, August 28, 2022 - Live from within
To read the texts click on the texts: Sir 3:17-20;28-29; Heb 12:18-19, 22-24a; Lk14:1, 7-14
“Humility
is a funny thing. Once you think you’ve got it, you’ve lost it.” Humility is a
major theme of the readings of today. If the first reading from Sirach begins
with the advice to perform one’s tasks with humility, in the Gospel text of
today, Jesus advises choosing the lowest place as a practical way of performing
one’s tasks.
At
the cursory level, one might assume that Jesus is giving a lesson on table
manners, or providing a strategy by which one can gain honour. This is true,
but is only a small part of the story. A deeper reading reveals that there is
much more. Since Jesus is not asking his listeners to choose a lower place but
instead, the last place, the point he is making is more than just strategy. He
is advocating humility.
Humility
is possible only when a person realizes that his / her true worth does not come
from external recognition but from within. If one is convinced in one’s heart
that one is worthy, special, and unique, then one will not need to compare
oneself with another or try to be better than another. One is content with
one’s self. Like happiness, humility is an inside job.
Humility
is without guile. It does not seek to bring others down. Rather, it seeks to
raise others higher. This the humble person can do because he / she is secure
in him / herself. The humble person expects no compensation, no recompense, and
no reward. Such a person is able to follow Jesus’ instructions and invite those
who cannot repay. Such a person can invite those who do not have capacity to do
anything in return. Such a person can act in a manner that is free and
liberating. Such a person acts from the heart.
We
live in a world that judges mainly by externals. One reason why cosmetic
companies are so successful is because most people lay too much stress on the
externals. How one dresses, what clothes one wears, what perfume one uses, are
questions of extreme importance for so many. Many want, not only to be
recognized but also, to be commended, applauded, and praised. Some will go to
any extent to seek and search for this. There is, in most of our relations, a
quid pro quo or, ‘something for something.’ We are good to others if they are
good to us. We do favours for others in the hope that they will return the
favours when we need them. We reach out to others in the hope that we will be
noticed and in the hope that they will, in turn, reach out to us. We live
artificial, false, empty lives in the hope that we will be given the importance
and value we seek. Those of us who live in this manner have already received
our reward.
The
call and the challenge of the readings of today are to a different way of life.
The readings call us first to live from within, to live from our hearts. They
call us to rest assured in the fact that each of us, no matter how tall or
short, no matter how fair or dark, and no matter how thin or fat, is a unique,
special and precious person. We each have our special place in the world and no
one can take that place. Thus, we have simply to be ourselves and accept
ourselves fully. We do not need to compare ourselves with others or try to
usurp the place of someone else. We do not need to do good deeds in the hope of
those deeds being returned to us or in the hope of receiving a reward. We must
do the good we do because it is good to do good.
This
is possible for those of us who profess to be disciples of Jesus since he has
shown us how. The second reading from the letter to the Hebrews makes
abundantly clear that, in Jesus, we are blessed. In Jesus, we have come, not to
a blazing fire that cannot be touched or to darkness or gloom or tempest.
Rather, we have come to one who, through his death on the Cross, has shown us
the true meaning of humility. We have come, in Jesus, to one who has shown us
how we can do good for others without any expectation of reward. We have come,
in Jesus, to one who has shown us what it means to take the last place, and to
be exalted even in our humility.
Saturday, August 27, 2022 - What are the talents that God has given you personally? How will you use them for his greater glory today?
To read the texts click on the texts: 1 Corinthians 1:26-31; Mt 25:14-30
A talent is a large sum of money, equal
to the wages of a day labourer for fifteen years. (In Luke 19 12-28, the
figures are much smaller. There are ten servants and each receives a “mina”
which was only one sixtieth of a talent, and worth 100 denarii and translated
“pound”) In Matthew, however, there are three servants and they receive
different amounts. The first receives five, the second two, and the third, one.
The first and the second use the money to earn similar amounts in return. The
third, buries it in the ground. The point that the parable seems to make here
is that we are called not merely to “passive waiting” or strict obedience to
clear instructions, but active responsibility that take initiative and risk.
Each must decide how to use what he/she has been given.
Often times, our understanding of
Christianity has been one in which we are content if we have not done “any
wrong”, but rarely ask whether we have done “any right”. We are content
like the third servant to give only grudgingly, and not with the freedom that
we are meant to have.
Thursday, 25 August 2022
Friday, August 26, 2022 - Is there enough oil in the lamp of your life? If not what will you do about it today?
To read the texts click on the texts: 1 Cor 1:17-25; Mt 25:1-13
In the parable
of today we will hear of the ten bridesmaids, five of whom were prepared and
five unprepared, five of whom had oil and five of whom who did not. We are told
that five were foolish and five were wise right at the beginning of the
parable, because we cannot tell this just be looking at them. All ten have come
to the wedding; all ten have their lamps burning; all ten presumably have on
their gowns. The readiness is what distinguishes the wise from the foolish..
Five are ready for the delay and five are not. Five have enough oil for the
wedding to start whenever the bridegroom arrives; the foolish ones have only
enough oil for their own timetable.
It is easy to
be good for a day if goodness is seen only as a means to an end. It is easy to
be merciful for a day if mercy is seen only as a means to an end. However, if
we see goodness and mercy and everything that is positive as an end in itself,
then it is possible to be good and merciful and positive always. We are called
then to be like the wise ones with our lamps always burning so that we will
then be able to welcome the Lord whenever he comes.
Wednesday, 24 August 2022
Thursday, August 25, 2022 - If Jesus were to call you to himself now, would he find you ready? Why?
To read the texts click on the link:1 Cor 1:1-9; Mt 24:42-51
Te will hear for the next few days’ readings from Chapters 24 and 25 of the Gospel of Matthew, which are known as the Eschatological Discourse. The word Eschatological comes from the Greek word “Eschaton” that means “the last things”, “the things of the afterlife”. In these chapters, Jesus speaks to all the people about how they must behave in the present, if they are to expect to be judged with mercy in the future. In the text of today, the disciples are asked to “stay awake”, because no one knows when the hour of departure will be. The disciples are called to be busy with the assigned mission not with apocalyptic speculation. The wise servant is the one who obeys not calculates.
Tuesday, 23 August 2022
Wednesday, August 24, 2022 - St. Bartholomew - Homily
Wednesday, August 24, 2022 - St. Bartholomew, Apostle - Is seeing believing or do we have to believe in order to see?
To read the texts click on the texts: Rev 21:9-14; Jn 1:45-51
Bartholomew was one of the Twelve Apostles of
Jesus, and is usually identified as Nathanael (mentioned in the first chapter
of John's Gospel). According to the Gospel of John, he was brought to Jesus by
Philip. It is Nathanael whom Jesus calls “an Israelite in whom there is no
guile”. Though Nathanael is not mentioned in any list of the Twelve,
Bartholomew is mentioned by all the Synoptic Gospels and also the Acts of the
Apostles. One reason why Bartholomew is identified as Nathanael is because in
all the lists of the Twelve Bartholomew is named in the company of Philip.
Unlike the first two disciples who followed Jesus
(1:35-40), here Jesus invites Philip to discipleship. Even more significant
that the call of Philip, is what happens to Philip as a result of his call. He
cannot remain silent about it and wants another to know and encounter Jesus.
Thus, he finds Nathanael and bears witness about Jesus. This he does in two
ways. He first points Jesus out as the fulfilment of all scripture and then he
refers to him as “Jesus, son of Joseph from Nazareth.” This witness seems to
bring out both divine and human origins of Jesus and once again reminds us of
the mystery that Jesus is and continues to be. Immediately after Philip’s
testimony, there is resistance on the part of Nathanael, yet Philip does not
argue but responds in the words that Jesus had used to invite the first two
disciples: “Come and see”.
Though having an opinion about where the
Messiah would come from, Nathanael remains open to another revelation. Though
sceptical, he is willing to be convinced. Jesus addresses Nathanael as an
“Israelite” which signifies his faithfulness to the law and is used here in a
positive sense. He is without guile because though he has questions and even
doubts, he is open and receptive and willing to learn. Jesus’ intimate
knowledge of Nathanael and the revelation that he makes to him leads to a
transformation in Nathanael and he comes to faith. He responds to Jesus with a
confession and though he begins with Rabbi, he moves on to recognizing Jesus as
Son of God and King of Israel.
However, Jesus responds by pointing out to
Nathanael that this is only the beginning of the revelation that Jesus makes.
If he continues to remain open he will experience even greater things. By means
of a double “Amen”, Jesus points out to Nathanael and to others there that he
will be the bridge between heaven and earth. He will be that place and person
in whom the earthly and divine encounter each other. He as Son of man will make
God known.
Scepticism and cynicism are common among many
people. While this is not a problem in itself, what causes the problem is when
these lead to a closed attitude. In a world in which we refuse to believe
unless we first see, Jesus seems to be saying to us like he said to Nathanael
“First believe than you will see”.
Monday, 22 August 2022
Tuesday, August 23, 2022 - If your being is good, then all you do will also be good. How will you ensure that your being is good today?
To read the texts click on the texts: 2Thessalonians 2:1-3,14-17; Mt 23:23-26
The fourth (23:23-24) and fifth (23:25-26) woes against the Pharisees are about focussing on the insignificant matters and externals while forgetting what is significant and internal. The Pharisees were extremely particular about tithing and to ensure that they did not err in this regard, tithed even small garden vegetables used for seasoning which Matthew mentions here as mint, dill and cumin and probably in order to correspond with justice and mercy and faith. Gnat and Camel, which the Matthean Jesus contrasts in 23,24, were the smallest and largest living things in ordinary experience. While the Matthean Jesus does not state that what the Pharisees are doing is wrong, his critique is that while focussing so much on these insignificant items, they lose sight of the larger picture. Too much focus on the external can also lead to forgetting the internal. What is on the outside is merely a reflection of what is within.
Sunday, 21 August 2022
Monday, August 22, 2022 - The Queenship of Mary - Mary's response goes beyond YES
To read the texts click on the texts: Isa 9:1-6; Lk 1:26-38
Pope
Pius XII established the feast of the Queenship of Mary in 1954. However,
Mary’s Queenship also has roots in Scripture. At the Annunciation, Gabriel
announced that Mary’s Son would receive the throne of David and rule forever.
At the Visitation, Elizabeth calls Mary “mother of my Lord.” As in all the
mysteries of Mary’s life, Mary is closely associated with Jesus: Her Queenship
is a share in Jesus’ kingship.
In
the fourth century St. Ephrem (June 9) called Mary “Lady” and “Queen.” Later
Church fathers and doctors continued to use the title. Hymns of the 11th to
13th centuries address Mary as queen: “Hail, Holy Queen,” “Hail, Queen of
Heaven,” “Queen of Heaven.”
This
feast is a logical follow-up to the Assumption of Mary (celebrated on August
15) and is now celebrated on the octave day of that feast. In his 1954
encyclical To the Queen of Heaven, Pius XII pointed out that Mary deserves the
title because she is Mother of God, because she is closely associated as the
New Eve with Jesus’ redemptive work, because of her preeminent perfection and
because of her intercessory power.
It
is fitting then that the Gospel text chosen for the feast is the Annunciation
of the birth of the Lord to his mother. Through his mother and her courageous
YES, Jesus became a human being. The point of the Annunciation is to stress
that Jesus did not come down from heaven as an “avatar” but rather that in
every sense of the word; he was totally and completely human. Another related
point is that God “needs” the co-operation of human beings to complete the
plans god has for the world. One of the most beautiful examples of co-operating
with God is that of Mary and her unconditional Amen.
Mary
though betrothed or engaged to Joseph, who was of David’s family, had not yet
lived with him. This she would do only after marriage, which would be one year
after the betrothal. The angel greets Mary as the recipient of God’s grace. She
has opened herself to the promptings of God’s Spirit. While Zechariah was
gripped with fear at the very appearance of the angel, in the case of Mary, it
is the angel’s greeting that perplexed her. The angel reassures Mary and makes
the announcement, not only of Jesus’ birth, but of who he will be and all that
he will accomplish.
In
response to this announcement Mary, like Zechariah, asks a question. While both
questions seem similar, it is clear that Zechariah’s question expressed doubt
and asked for a sign, as is evident in the angel’s words before Zechariah is
struck dumb. Mary’s question, on the other hand, is a question asked in faith.
Mary did not question the truth of the revelation like Zechariah did. She asked
only for enlightenment on how God would accomplish this wonderful deed. This
will be accomplished in Mary through the work of God’s spirit. This is why the
child will be called holy. Luke probably also intends to convey here that it is
not merit on Mary’s part that obtained for her what she received, but God’s
generous gift in the Spirit.
The
evidence that what the angel has announced will indeed take place is the
pregnancy of Elizabeth, for nothing is impossible for God. Mary responds, not
merely with a Yes, but by asking that the Lord work in her to accomplish all
that he wants. The annunciation would not have been complete without Mary’s
trusting, obedient response.
Today,
many assume that those whom God favours will enjoy the things we equate with a
good life: social standing, wealth, and good health. Yet Mary, God’s favoured
one, was blessed with having a child out of wedlock who would later be executed
as a criminal. Acceptability, prosperity, and comfort have never been the
essence of God’s blessing. The story is so familiar that we let its familiarity
mask its scandal. Mary had been chosen, “favoured,” to have an important part
in God’s plan to bring salvation to God’s people, but it is unthinkable that
God would have forced Mary to have the child against her will. Mary is an
important example, therefore, of one who is obedient to God even at great risk
to self.
When
we think of or reflect on Mary, the one word that comes to mind to describe her
whole life is the word, AMEN, a word which may be translated, “so be it”, “your
will be done”, “do whatever you want to do in my life”. This was, indeed,
Mary’s constant response to every situation in her life, especially when she
could not understand why things were happening the way they were. The text of
today is, then, a call and challenge to each one of us, that we, too, like
Mary, might be able to say YES to all that God wants to do in our lives. It is
a challenge to be open and receptive to the Spirit of God, so that we, too,
might be able to give birth to the Saviour in our hearts.
Saturday, 20 August 2022
Sunday, August 21, 2022 - Living fully this life
To read the texts: Is 66:18-21; Heb 12:5-7,11-13; Lk 13:22-30
Someone
once said, “It is the very people who do not know what to do with this life who
are concerned about the next”. Concerns about the next life or what will happen
after death are issues that so many are worried and anxious about. In many cases, this leads to not being able
to live fully the present life which has so much to offer.
This
seems to be the background to the question that Jesus is asked at the beginning
of the Gospel text of today; “Lord, will only a few be saved?” In his response
to the question, Jesus does not state whether few or many will be saved. Rather, he asks all those who listen to him
to live fully in the present. The present will determine the future and so we
are not to be concerned with the future but with the here and now. Now is the
time when the effort must be made. Now
is the time when life must be lived. Now is the time to prepare for what is to
come.
What
does it mean that one must strive to enter by the narrow door? The text answers
this question, though not directly. There are three reasons why many will not
succeed in entering. Some will be excluded because they will try to get in when
it is too late. Others will be excluded
because they will not have acted on the instructions of Jesus. Still others will be excluded because they
performed evil and not good actions. Those who did not act will have assumed
that words alone would suffice to get them through, but they will be mistaken.
These are the ones who will weep and gnash their teeth and for those who have
not teeth, a set will be provided.
On
the other hand, people will come from all corners of the world and gain entry
into the kingdom. These will have gained entry, not on their antecedents or
background but because they did strive to enter by the narrow door. They were
ready on time, they acted on the instructions of Jesus, and their actions were
good. They, who were considered last by many, will indeed be first. This is the
group mentioned in the first reading of today who will come from all nations.
This is not an exclusive group. Their works and thoughts are known to God and
through them, they have declared God’s glory. These are the ones who are
invited to the feast in the kingdom of God for they acted wisely and well.
Thus,
it is not merely being familiar with the teachings of the Lord that is important
or even knowing the Lord by name. What is important is action. To be sure,
one’s good action alone is not the determining factor, since the grace of God
and God’s choice is also instrumental in the final list that is made. However,
even as this is true, one’s action is imperative, even vital, to gain entry
into the kingdom. This further indicates that the religion that Jesus urges
people to practice is not merely one which is content to recite a set formula
of prayers, or to participate passively in rituals, or even to proclaim aloud
that Jesus is Lord. No. The religion to which he invites his listeners is one
which will show itself in action. It is one in which prayers, rituals, and
proclamation will be informed and influenced by the loving actions that one
performs and not the other way round. The prayers of praise to God are the
result of the actions that show this praise.
This
kind of religion is not easy to practice, as the second reading of today points
out. There will be numerous trials that have to be endured and often, there
will be the temptation to give up. It will seem so much simpler to simply say,
rather than do. It will be so much simpler to mouth empty prayers, rather than
act on the Lord’s commands. What is called for, however, is a steadfastness, a
resoluteness, and a sense of purpose. What is called for is not worry about the
future and its outcome but to keep one’s eyes, mind, heart, and whole being,
fixed on the present. What is required is to know that the present determines
the future.
We,
as Christians, are in special danger of not heeding the instructions of Jesus.
This is because, all too often, Christianity has been understood as a sterile
and theoretical religion. Many of us are content with fulfilling “obligations”
and with reciting prayers. We are content to give occasional alms and to
separate the practice of our faith from our lives.
Some
of us think that, because we have been baptized, we are sure to enter the
kingdom. However, the readings of today point out that this is far from true.
None of us can take for granted that we will gain entry into the kingdom. It is
precisely for this reason why it is important for us, as disciples of Jesus,
not to be too concerned about the next life but to concentrate on the present
one and to live it fully. If we know how to live fully in this life, we will be
able to live fully in the next.
Friday, 19 August 2022
Saturday, August 20, 2022 - Homily
Saturday, August 20, 2022 - Will you let people hear what you do rather than what you say? How?
To read the texts click on the texts: Ezekiel43:1-7; Mt 23:1-12
Moses’ seat is a metaphorical expression representing the teaching and administrative authority of the synagogue leadership, scribes and Pharisees. Jesus condemns only the practice of the scribes and Pharisees and not their teaching. Matthew makes three points. The first is that they say but do not do, the second is that they burden while failing to act themselves and the third is that they act for the wrong reasons: to make an impression on others. “Phylacteries” is the term Matthew uses for the tephillin, which were small leather boxes containing portions of the Torah (Exod 13,1-16; Deut 6,4-9; 11,13-32) strapped to the forehead and arm during the recitation of prayers in literal obedience to Deut 6,8. The “tassels” were attached to the prayer shawls, and the most important seats in the synagogue refer to the place of honour at the front facing the congregation, occupied by teachers and respected leaders. The term “Rabbi” was a title of honour.
Thursday, 18 August 2022
Friday, August 18, 2022 - Will you show your love for God by first loving those around you? How?
To read the texts click on the texts: Ezek 37:1-4; Mt 22:34-40
Matthew has written Mark’s story (Mk 12,
28-34) and made what was a scholastic dialogue in to a controversy. Unlike in
Mark where the scribe is friendly, here the “lawyer” (the only occurrence of
“nomikos” = lawyer in Matthew) is hostile, and the question is asked to “test”
Jesus (only the devil and the Pharisees are the subject of the verb, “test”).
The lawyer addresses Jesus as “Teacher”, which is an indication of insincerity,
because in Matthew, believers address Jesus as “Lord”. The rabbis counted 613
commands (248 positive and 365 negative), and some regarded all commandments as
equal. The question of the lawyer may have been intended to draw Jesus into a
debate and get him to make a statement that could be interpreted as disparaging
toward the Law.
In his answer, however, Jesus brings
together two Old Testament texts that existed separately and in different books
of the Bible. The commandment to love God alone was found in Deut 6, 4-5 and
the commandment to love neighbour was found in Lev 19,18. These two, Jesus
brings together into one, making them dependent on each other. This combination
is distinctive of the Synoptic Jesus.
In his first letter John makes a telling
point when he says that the one who says that he/she loves God whom they cannot
see but cannot love their brother/sister whom they can see are liars (1 John
4,20).
Wednesday, 17 August 2022
Thursday, August 18, 2022 - Does my faith show itself in action? How?
To read the texts click on the texts:Ezekiel 36:23-28; Mt 22:1-14
The second part of the parable of the Wedding Feast has often troubled many, because they are not able to understand why the one without the wedding clothes was cast out, when a few verses below the servants are told to go out and invite both good and bad. The question that arises is - How could those unexpectedly herded into the wedding feast from the streets wear the expected clothing, which all but one seem to do? The point is that realism is sacrificed to theological meaning. In early Christianity, the new identity of conversion was often pictured as donning a new set of clothes, the language of changing clothes was used to express the giving up of old ways and adopting the new Christian identity (see Rom 13, 12-14; Gal 3,27; Eph 6,11). The man was thus expected to have the deeds of an authentic Christian, which he does not have.
Tuesday, 16 August 2022
Wednesday, August 17, 2022 - Homily
Wednesday, August 17, 2022 - Are you good because of fear of punishment or hope of reward? Or are you good because it is good to be good?
To read the texts click on the texts: Ezek 34:1-11; Mt 20:1-16
The parable of the labourers in the
vineyard, who are paid the same wages for unequal work, is exclusive to the
Gospel of Matthew. Many are of the opinion that the original parable ended at
20:13 or 20:14a, and what follows from 20:14b –16 or 20:14-16 are Matthean
additions. The parable narrates how the landowner himself goes to the market to
hire labourers at different hours and even at the eleventh hour. While the
first group of workers is told explicitly that they will be paid the day’s wage
which was one denarius, while the others are told that they would be paid
whatever is right. When the time for payment arrives the focus is on the
groups hired first and last, with the last being paid before all the other. They
are paid one denarius, which is the day’s wage. The last are also paid what the
landowner agreed with them. Since the parable does not speak about the amount
work done by each group or say that those who were hired at the eleventh hour
did as much work as those who were hired in the morning, it leaves the reader
stunned. This ending upsets and challenges conventional values. The point that
Jesus seems to make in the parable is that the tax collectors and sinners will
be given the same status as those who have obeyed the law.
The additions by Matthew stress the
jealousy and envy of those who were hired in the morning. The objection is not
to what they have received but about the fact that the others have received as
much as they which they regard as unfair. The difference is that they have
received what is theirs through their hard work and effort; the others have
received what they have because of the landowner’s generosity.
If one can identify with the group who
complains, then it is time that one checks one’s motivation whenever one does
good, because if one does not, one will continue to get frustrated at what one
sees happening around one. Is the work that you do reward in itself? Or do you
expect another reward?
Monday, 15 August 2022
Tuesday, August 16, 2022 - Homily
Tuesday, August 16, 2022 - How would you define “kingdom of God”? What/How much are you willing to give to acquire the kingdom?
To read the texts click on the texts: Ezekiel28:1-10; Mt 19:23-30
Immediately after the rich young man departs, the next words of Jesus are to his disciples. Matthew reformulates it as an “AMEN” saying. The word “Amen” occurs thirty-two times in Matthew. Beginning some of his pronouncements with “Amen” was a unique aspect of Jesus’ own authoritative speech. Amen is not a Greek word, but a transliteration of the Hebrew word “Amen” which is a responsive affirmation to something said previously. In this context, it is used to make the pronouncement of Jesus solemn. The pronouncement is about the impossibility of a rich person entering the kingdom of God. Jesus clearly reached for the most extreme illustration of impossibility, and the disciples got the point.
In response to Peter’s question, which
must be seen as a continuation of the preceding dialogue (for taken by
itself, Peter’s question seems purely selfish) Jesus affirms the eschatological
reward for those who have not depended on their own
goodness/talents/abilities/righteousness, but acknowledge their dependence on
God’s free grace.
Sunday, 14 August 2022
Monday, August 15, 2022 - The Assumption of Mary into heaven and Independence Day
To read the texts click on the texts: Rev11:19; 12:1-6,10; 1 Cor15:20-26;Lk1:39-56
Today
we celebrate two significant and related events. These are The Assumption of
our Blessed Mother and Independence Day. Both are celebrated on the same date:
August 15.
The
reason why these events are related is because they are both about Freedom. Independence
is celebrated as freedom from foreign rule and domination to self-rule and
governance and the Assumption may be seen as a freedom from this limited and
incomplete life to the bliss of eternal and perpetual life.
The
verses which make up the Gospel text of today are commonly known as “The
Magnificat” or Mary’s hymn of praise. It seems to have been modelled on the
prayer of Samuel’s mother, Hannah, in 1 Sam 2:1-10 and contains many Old
Testament concepts and phrases. It communicates a picture of Mary as someone
quite steeped in scripture. It reveals God primarily as a God of the poor. God
is the one who will vindicate the poor by removing the rich and mighty from
their positions and raising the lowly.
The
hymn may be seen to be divided into four parts. The first part consists of
praise to God for what he has done in and for Mary; the second part speaks of
God’s power, holiness and mercy; the third part shows God acting as a Sovereign
in reversing social conditions in favor of the poor and downtrodden; and the
fourth and final part recalls God’s mercy and promises to Israel.
The
hymn speaks of the effects of the Lord’s coming for all of God’s people. It
begins on a note of salvation as Mary acknowledges her dependence on God. It
was the grace of God that sustained and brought her to the position in which
she finds herself. She has not achieved anything on her own, it is all a gift
of God and thus, Mary acknowledges her humble state, referring to herself as
God’s servant. She is to be called “blessed’ because God, in his mercy and
goodness, had raised her to this level.
God
has shown this mercy and goodness to the poor by showing the strength of his
arm, by scattering the proud, and deposing the powerful. The poor, on the other
hand, have been raised, and the hungry have been filled. God remembers not only
those of old but also the present generation. He is a God not only of the past,
but also a God of the present, the now.
The
stress on God as a God primarily of the poor stands out in Mary’s hymn of praise.
In a world where the rich seem to be getting richer and the poor, poorer, one
wonders whether the Magnificat is a hymn that can make sense to the poor, to
those of low degree. Yet, it is important to remember that God’s ways are not
our ways and so, the poor must, in confidence, sing this song as their song.
The confidence with which Mary sings this song runs through the entire hymn.
She uses past tense to denote God’s future actions, thus expressing that God
will indeed accomplish his will, and the poor will be vindicated. What is
important for the poor to realize is that they, like Mary, need to continue to
open themselves to all that God wants to do in them. They need to continue to
acknowledge their dependence on God by doing all that is required of them and
then, leaving the rest in his capable and strong hands.
Even
as we do celebrate these events, we need to ask ourselves serious questions
both as Indians and Christians. Can we be really free when caste distinctions
result in murder and rape? Can we be really free when freedom to speak the
truth is met with physical violence and threat to life? Can we be free when the incidence of female
foeticide is so high in our country and where in many places the girl child is
seen as a liability and burden rather than a blessing? Can we be really free
when we are so intent on destroying our natural resources for selfish ends and
then have to wonder whether we will have enough rain to see us through the
year? Can we call ourselves Christians when we will not do anything about these
atrocities and continue with our lives as if it does not concern us?
Are
we really free? Are we truly Christian?
Let
the celebrations of Independence Day and the Assumption of our Blessed Mother
be wake-up calls for us to rouse ourselves from our slumber and do something
tangible to right the wrongs.
Saturday, 13 August 2022
Sunday, August 14, 2022 - Twentieth Sunday of the year - How will you as a disciple speak God's word?
To read the texts click on the texts: Jer38:4-6,8-10; Heb 12:1-4; Lk 12:49-53
To
stand up for the truth and justice necessarily entails that one must be willing
to undergo every kind of trial and tribulation. This is made amply evident in
the first reading and gospel text of today.
In
the first reading of today, Jeremiah who even if in the initial stages of his
prophetic ministry was hesitant and diffident went on to become bold and
courageous when speaking on behalf of God. It did not matter if his words for
God were words against the king. What mattered was that God’s word was spoken
loud and clear and God’s commands were carried out. As a consequence of his
fearlessness to speak the truth, Jeremiah found himself in a cistern from which
there seemed no escape.
Jesus
speaks about a similar fate that he will have to face because he dares to speak
God’ word. This word will cause consternation and disquiet in the lives of many
who hear it and yet it is word that must be spoken. Though, speaking such a
word will lead to conflict and distress even for Jesus, he will not shy away.
The word governs his entire life and he cannot rest until he has done what God
has commanded him to do. Although the word of God is characterized by
reconciliation and peace, the announcement of that word is always divisive
because it requires decision and commitment. God’s word is a word of truth and
is not always pleasant to hear especially for those who are on the side of
falsehood. It is a word that does not allow one to rest if one is on the side
of injustice and wrongdoing. It is a word that demands change and
transformation. It is a word that demands action. It calls for a radical change
of mind and heart. It overturns our value system and calls us to a life that is
challenging and if lived fully also challenges others. It calls for decision
and commitment at every moment.
Jeremiah
and Jesus were willing to undergo any kind of trial not only because they were
convinced of God’s word of truth, not only because it was a motivation that
came from within their hearts, but because they were confident that God who had
ordained them to speak the word would be with them every step of the way. This
proved true in Jeremiah’s case when he was rescued from the cistern by the
slave of the king. However, in the case of Jesus’ God’s fidelity was seen in an
even more powerful way through rescue from death on a cross through the
resurrection
This is the confidence that the second reading of today calls us to when it asks us to be inspired by the numerous witnesses of faith who have gone before us. However, even as we are inspired by them, we must keep our gaze fixed on Jesus who is the pioneer and perfecter of faith. It is Jesus who reveals like no other what it means to speak God’s word boldly and to face the consequences of having spoken such a word.
In
a world that does not seem to be too different from the worlds of Jeremiah and
Jesus as far as injustice and selfishness is concerned, there is the danger
that we might be tempted to give up and give in. We might look at the vastness
of the challenge and think that it is beyond our reach. We might want to throw
in the towel even before we can start the fight. Yet, as disciples of Jesus we
are called to be positive and optimistic. We are called by Jesus to speak God’s
word. It is a word that demands justice, equality, integrity and also a word
that will cause friction and hostility. It is a word that demands change and
action when the rights of the poor are being trampled upon. It is a word that
demands equality for all sections of society and for men and women alike. It is
a word that confronts and challenges the status quo that suits only certain
sections of the people and calls for a radical change of heart, mind and
vision.
Will
we as disciples of Jesus be prepared to speak such a word?
Friday, 12 August 2022
Saturday, August 13, 2022 - Humility is a funny thing. Once you think you’ve got it you’ve lost it. What do you think of this statement?
To read the texts click on the texts: Ezekiel18, 1-10.13.30-32; Mt 19,13-15
The text of today is on the one level about Jesus’ attitude to children, but is more importantly and on a deeper level about the kingdom. While in Mark and Luke the children were being brought to Jesus that he might “touch” them (Mk 10,13; Lk 18,15), in Matthew the children are brought that he “might lay his hands on them and pray” (19,13). These two acts are the typical acts of blessing by a revered teacher and Matthew intends to show that Jesus is regarded as such by the people. Jesus goes further than the blessing to make a pronouncement about who will inherit the kingdom, and he identifies not just the children but also “such as these”. This means that anyone no matter of what chronological age will inherit the kingdom if he/she receives it without presumption and self-justification.
Thursday, 11 August 2022
Friday, August 12, 2022 - Do you usually take the “easy way” or the “right way”?
To read the texts click on the texts: Ezekiel 16:1-15,60,63; Mt 19:3-12
The context of today’s reading is immediately after Jesus has finished instructing his disciples (19,1-2) in the “Community Discourse” (18, 1-35). The text is found also in Mark 10, 1-12, but Matthew has made some changes to suit his purpose. In Matthew, Jesus begins his response to the Pharisees question about the legality of divorce by going back to Genesis 1,27 and 2,24 (in Mark the quotations from Genesis come later). In Matthew, the Pharisees respond to Jesus’ quotation by citing Deut. 24,1, which allowed divorce, and this prompts Jesus to move to the situational application. The union of husband and wife is the creation of God and must be regarded as such (in Mark, they respond in this manner after a question from Jesus about what Moses commanded them). Matthew omits 10,12 of Mark, which reflects the Gentile provision for a woman’s initiating a divorce, since this is not applicable from his Jewish perspective. Matthew adds an exception clause; “except for unchastity” as he did earlier in 5,32, and in doing so makes the teaching of Jesus, a situational application rather than a legalistic code.
19,10-12 is
exclusive to Matthew, and in them Jesus responds to the comment of the
disciples that it is better not to marry. Those “who are made eunuchs by men”
seems to refer to the pagan practice of literal castration as a religious
practice, and this is rejected by Jesus. Those “who have made themselves
eunuchs for the sake of the kingdom” seems to refer to those who choose to
remain celibate in order to concentrate more fully on the kingdom, rather than
get weighed down by family cares.
Wednesday, 10 August 2022
Thursday, August 11, 2022 - What would be your position if God kept a grudge against you for every sin you committed? Will you give up all your un-forgiveness today?
To read the texts click on the texts: Ezekiel 12:1-12; Mt 18:21 – 19:1
The text of today is the conclusion to Matthew’s “Community Discourse” (18,1-35). It begins with a question from Peter about the number of times one is expected to forgive. While Peter proposes seven times, Jesus’ response far exceeds that proposal. The number seventy-seven can be understood in this way or even as four hundred ninety (seventy times seven). The point is not so much about numbers but about forgiveness from the heart. If one has to count the number of times one is forgiving, it means that one is not really forgiving at all. The story that follows in 18,23-35 about the king who forgave his servant a debt of ten thousand talents (a talent was more than fifteen years wages of a labourer) and that same servant who would not forgive another servant who owed him a mere hundred denarii (a denarius was the usual day’s wage for a labourer) makes the same point.
Tuesday, 9 August 2022
Wednesday, August 10, 2022- St. Lawrence, Deacon and Martyr - In becoming like the grain of wheat, Lawrence became like Jesus. Will you?
To read the texts click on the texts: 2 Cor 9:6-10; Jn 12:24-26
The
esteem in which the Church holds Lawrence is seen in the fact that today’s
celebration ranks as a feast. Lawrence is one of those whose martyrdom made a
deep and lasting impression on the early Church. Celebration of his feast day
spread rapidly.
He
was a Roman deacon under Pope St. Sixtus II. Four days after this pope was put
to death, Lawrence and four clerics suffered martyrdom, probably during the
persecution of the Emperor Valerian. The church built over his tomb became one
of the seven principal churches in Rome and a favourite place for Roman
pilgrimages.
After
the Pope was arrested, Lawrence knew that he would be too. As soon as he could
he gave all the money that he possessed to the poor and even sold some of the
Church’s treasures and gave the money he received to the poor. Later, when
asked to show the Emperor the treasures of the Church, Lawrence gathered a
great number of blind, lame, maimed, leprous, orphaned and widowed persons and
put them in rows. When the prefect arrived, Lawrence simply said, “These are
the treasure of the Church.”
The
Emperor was so angry he told Lawrence that he would indeed have his wish to
die—but it would be by inches. He had a great gridiron prepared, with coals
beneath it, and had Lawrence’s body placed on it. After the martyr had suffered
the pain for a long time, the legend concludes, he made his famous cheerful
remark, “It is well done. Turn me over!”
The
Gospel text for the feast of St. Lawrence is from the Gospel of John. Jesus
introduces teachings about his death with a brief agricultural parable The seed
imagery recalls the parables of sowing found in the Synoptic Gospels (Mt
13:3-32; Mk 4:3-20, 26-32; Lk 8:5-15). Jesus uses the imagery here to interpret
his own death.
The
significance of this parable for understanding Jesus’ death lies in the
contrast between remaining solitary and “bearing much fruit”. In John, “fruit”
is Jesus’ metaphor for the life of the community of faith. Jesus thus uses the
seed parable to show that the salvific power of his death resides in the
community that is gathered as a result of it (cf. 10:15-16; 11:51-52).
Jn
12:25 is one of the best-attested sayings of Jesus; in addition to this verse,
some form of the saying occurs five times in the synoptic Gospels (Mt 10:39;
16:25; Mt 10:39; Lk 9:24; 17:33). While all of the occurrences share the basic
pattern of an antithetical parallelism that highlights contrasting attitudes toward
one’s life, there are also significant differences among the sayings. The
significant number of variations within the synoptic tradition and between the
Synoptic Gospels and John argues against any theory of literary dependence and
for multiple attestations of this saying in the oral tradition. It also argues
for the authenticity or historicity of the saying. The differences point to the
ways each evangelist adapted this Jesus saying to serve his Gospel.
To
love one’s life is the opposite of Jesus’ own action; it places one outside of
the community shaped by Jesus’ gift of his life (psyche) and leads to the loss
of that life To hate one’s life in “this world” is to declare one’s allegiance
to Jesus (cf. 15:18-19) and so to receive his gift of eternal life (cf. 3:16;
6:40; 10:28; 17:2).
While
the synoptic versions establish a condition for following Jesus (“taking up
one’s cross”), the Johannine version contains both condition and promise. Since
Jesus’ ultimate service is the gift of his life in love, he calls the disciples
to love as he loves and hence to serve as he serves. What it means to be Jesus’
servant will be enacted in the foot washing of 13:1-20.
The
prime reason for the choice of the Gospel text is that Lawrence became like the
grain of wheat that was unafraid to fall into the ground and die. In doing so,
he became like his Lord and master Jesus.
Monday, 8 August 2022
Tuesday, August 9, 2022 - Homily
Tuesday, August 9, 2022 - Has your behaviour resulted in anyone being scandalised? What will you do about it today?
To read the texts click on the texts: Ezekiel2:8 – 3:4; Mt 18:1-5,10,12-14
The text of today is taken from what is termed by some as Matthew’s “Community Discourse” (18,1-35). It is the fourth of the long discourses in Matthew. Some see the discourse as divided clearly into two parts (18, 1-14 and 18, 15-35), with various indications, which point to such a division. Some of these indications are as follows: Both sections end with a parable (18, 12-13 and 18,23-34), after the parable is a concluding statement of Jesus, which begins with the word “So” (18,14.35), there is also in the sayings, a reference to the heavenly Father and the saying is about the subject of the preceding section (“little ones” and “brother/sister”).
The discourse begins with a question
about the disciples regarding greatness. Unlike in Mark 9:33, there is no
dispute among the disciples about who is the greatest. In his response, Jesus
makes clear that being in the kingdom or coming into it, is not a matter of
one’s talents or qualities, but “becoming like a child”. In first-century
Judaism, children were often regarded as inferior and were treated as property
rather than as persons. The point Jesus makes here is that one must acknowledge
dependence on the Father. The reception of a child is an indication that one
has accepted the values of the kingdom and one is no longer concerned about
being greatest. Since God does not give up on anyone, Christians must also be
prepared to accept those who may have strayed. Not only must they be valued,
but they must also be sought out like God himself seeks them. The focus in
Matthew’s parable is on the sheep that has gone astray. This means that the
straying members of the community ought to be the focus also of the community.
Sunday, 7 August 2022
Monday, August 8, 2022 - Is your “freedom” an end in itself? Does it sometimes result in the “bondage” of others?
To read the texts click on the texts: Ezekiel1:2-5,24-28; Mt 17:22-27
The text of today contains the second Passion and Resurrection Prediction in the Gospel of Matthew. In this one, however, it is clearer that God will deliver up the Son of Man., but it is human hands into which he will be delivered. God will also vindicate Son of Man. Since Matthew tries to avoid scenes in Mark, which speak of the disciples’ inability to understand, here too, the response of the disciples is to be “greatly distressed”.
The pericope about the “Temple Tax”
(17:24-27), which follows, is exclusive to Matthew. The point being made is
about freedom and concern for others. Just as the Son of Man gives his life for
others and freely, so too the members of his community live lives of freedom
but concern for others and not wanting to be a cause for their stumbling will
result in a foregoing of that freedom.
Saturday, 6 August 2022
Sunday, August 7, 2022 - Believing is seeing
To read the texts click on the texts: Wis18:6-9; Heb11:1-2, 8-19; Lk 12:32-48
A
man was praying one day and used these words in his prayer: “Lord, let me first
see and then I will believe.” He heard the Lord reply to him: “First believe,
then you will see.” Faith believes without seeing.
Faith
is one of the major themes of the readings of today. The text from the Letter
to the Hebrews begins with a definition of faith and then goes on to give the
example of Abraham, a pioneer of faith. In this text, two major events in
Abraham’s life are cited to show what faith really is.
The
first of these events is the promise of land that God made. Though a sojourner
and wanderer, Abraham believed that, if God made a promise, that promise would
be fulfilled. And, it was. Thus, faith is not simply the belief that God
exists, but is a loving trust that God will work only for a person’s good.
The
second event is the promise of progeny. Though both he and his wife were old,
he believed that, if God promised him descendants as numerous as the stars in
the sky or the grains of sand on the seashore, it would be so. And, it was.
Faith hopes. Faith looks beyond the present moment to a future that is held in
God’s hands. Faith is tenacious and enduring. Faith is able to accept promises
deferred in the firm knowledge that God always fulfils the promises made.
This
is the faith to which Jesus invites his disciples, in the Gospel text of today,
when he asks them to be ready and persevering. Since the future is indeed in
God’s hands, the disciples must live in the present in such a manner that they
are always ready. The loins of the disciples must be girded which means
literally that they must draw up the long outer garment and tuck it into the
sash around their waist or hips so as to be prepared for vigorous activity.
This readiness is achieved when the disciples do that which they are meant to
do. This means that they will not let distractions, fatigue, or delays divert
them from their duties. The disciples must make the fulfillment of what their
master has asked them to do their highest obligation and their greatest
concern. Since they do not know when the master will come, they have to
persevere in the firm knowledge that he will, indeed, come. The outcome of such
devotion to duty is that, when the master does come, he will become slave for
his servants.
Faith
is not coerced. The disciples are not forced to do what they do not want to do.
As a matter of fact, if they decide to do something, they must do so freely.
Abraham was willing to leave behind a life of apostasy and accommodation to the
values and mores of the culture within which he lived. The disciples of Jesus
must be willing to give up temporary material things for a treasure that lasts
forever. Abraham was free to return to the land he left behind with its
temporal pleasures just as the disciples are free to return to the material
life. The decision is entirely up to them and they are free to decide, one way
or another. This is not an easy choice to make since the material world holds
many attractions; one is always tempted to return. Also, it is not always easy
to see, as clearly as one would like, the advantages of the treasure that lasts
forever. It is not always easy to persevere. This, however, remains the
challenge of faith.
This
challenge is mentioned in the first reading of today which speaks of the
deliverance of the Israelites from the hands of the Egyptians. God had promised
release to the captives and God was faithful to the promise made. It was not
always easy for the Israelites to see and they were tempted on numerous
occasions to give up and give in. However, the promise was fulfilled and they
were set free.
Faith
is indeed, as the letter to the Hebrews points out, the assurance of things
hoped for and the convictions of things not seen. It is a call and a challenge
to believe, even when all evidence is to the contrary and things do not seem to
go the way we want. It is a call and a challenge to persevere, even when we are
tempted to give up because the road ahead is too steep and the going too
difficult. It is a call and a challenge to keep our feet firmly in the present
with a confident eye on the future. It is a call and a challenge to believe and
to know that the future is in God’s capable hands and that we have nothing to
fear. We need only do what we are called to do in the present and to believe.
Just
as God was faithful to his promises to the Israelites at the time of their
exodus and to Abraham with regard to the land and progeny, and just as Jesus
was faithful to his promises to his disciples, so will God be faithful to us.
Will we dare to have faith? Will we dare to believe?