Tuesday, October 1, 2024 - Homily

 

Tuesday, October 1, 2024 - St. Therese of the Child Jesus - The Little Flower

To read the texts click on the texts: Isa 66:10-14; 1 Cor 13:4-13; Mt 18:1-4

St. Therese of the Child Jesus is one of my most favourite saints. I admire and am inspired by her for a number of reasons, but one of the most important reasons for this is her response to life. She had more challenges than most of us will ever have, yet her response was always positive no matter what the challenge she faced. In this regard she teaches us how we too must be able to see the hand of God in everything that happens to us.

She was born in 1873 and died very young at the age of 24 (1897). At the age of 14, she had an experience that transformed her life. She decided to give her whole life to God and entered the Carmelite convent in Lisieux. Though she was often sick and often plagued with doubts, she remained faithful and received the ability to find God in all things and all things in God. Her focus was not on doing great things but on doing all that she did with unconditional love. She would do even the most ordinary tasks with extraordinary love.

The Gospel text for the feast is taken from what is termed by 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. 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.

This was the attitude of St. Therese to life and she lived as a child of God all through her life. She inspires and invites us to the same.

Monday, September 30, 2024 - Homily

 

Monday, September 30, 2024 - How will you show through your actions that you belong to the kingdom?

To read the texts click on the texts: Job 1:6-22; Lk 9:46-50

This scene shows the disciples debating among themselves as to which of them was the greatest. The fact that this episode occurs immediately after Jesus has predicted his passion, death and resurrection for the second time, shows that the disciples have not understood the meaning of Jesus’ predictions. In his response to their argument, Jesus puts a child by his side as an example of what it means to be the greatest. The one who like a child acknowledges total dependence on God, the one who does not have any visible means of support, is the one who is greatest.

The second scene in this section is the last one before Jesus turns towards Jerusalem, and also shows the disciples of Jesus in a poor light. This is the only scene in which the apostle John appears alone in the Synoptic Gospels. Here he acts as the spokesman for the group. The reason why they try to stop the unnamed exorcist is because he does not belong to the “inner circle”. The irony is that they as disciples were not able earlier to cast out a demon (9,40), and now someone who is not even part of their group is able to do so. Jesus’ response calls for openness and tolerance. Jesus also seems to say that one’s actions will determine who belongs and does not belong to the kingdom.

Even two thousand years after Jesus, we do not seem to have understood the meaning of what it takes to belong to the kingdom. We keep associating greatness with possessing things or having authority to dominate. Authority for anyone who belongs to the kingdom can only be translated as service.

Though the Gospels do seem to indicate that Jesus came primarily for the Jews, his was an inclusive approach. He excluded no one. All who were open to receive his radical message were welcome to be part of his community. We need to be constantly aware of this especially when we make such clear distinctions between those of other faiths and ourselves. They are also called in their own way.

Sunday, September 29, 2024 - Homily

 

Sunday, September 29, 2024 - Beyond Boundaries

To read the texts click on the texts: Num 11:25-29; Jas 5:1-6; Mk 9:38-43, 45, 47-48

The English word, prophet, comes from the Latin, propheta or Greek, prophetes which means “one who speaks on behalf of God.” Since the prophet is the mouth by which God speaks to humans, what a prophet says are not his own words, but God’s words. Moses, who figures in the first reading of today, is an example of a prophet from the Old Testament. James, from whose letter the second reading of today is taken, is an example of a prophet in the New Testament.

The first reading, from the book of Numbers, tells about an incident that occurred, as the Israelites were marching through the desert toward the Promised Land, God offered to bestow some of the spirit that was in Moses on seventy elders of the people. These seventy would then share the duties of leadership with Moses. When God bestowed the spirit on the elders, they, like Moses, became prophets and were able to prophesy or speak on behalf of God. Two men, Eldad and Medad, who had not been part of the group of seventy, also received the spirit and began prophesying. Joshua, who was the assistant to Moses, told Moses to stop them, apparently thinking that it was improper for anyone who had not been part of the group of seventy to prophesy. But Moses refused to accept Joshua’s advice. The point that Moses makes is that the Spirit of God cannot be controlled by human structures. It is a force for change that blows where it wills. The charisma of God can appear in people who are not supposed to have such power. Their prophesying illustrates that the boundaries of even minimal forms of hierarchy can be broken by the uncontrollable Spirit of God. The role of Moses in this episode illustrates how an ideal and charismatic leader will promote and recognize such power in unexpected places, rather than view it as a challenge to his own authority, as did Joshua. Charisma breaks established boundaries both inside and outside of communities. Charismatic leadership forces communities to be self-critical, because the power of God can appear in unexpected places and persons.

Such charismatic leadership is noticed in the second reading of today where James also speaks as a charismatic prophet. With words that are bound to sting, he berates the oppressors of the poor. He does not mince words and is categorical and forceful in his criticism of the rich. Speaking on behalf of God, he asks them to realize that it is their riches which will be used as evidence for their condemnation and judgement.

This Lord, who speaks in the Gospel text of today, is not merely a prophet. He does not speak on behalf of God, for he is God. If the words of the prophet have to be taken seriously and acted upon, how much more so the words of God himself. In the first part of the Gospel text, Jesus corrects John, like Moses corrected Joshua. Like Joshua, it seems that John too is jealous of the unnamed exorcist who was able to exorcise, despite not being part of the inner circle of Jesus. Jesus, however, is open and accommodating. He will not set limits on persons as long as they are doing what God wants them to do. He will not be an obstacle in the way of anyone who is doing God’s work to make his kingdom a reality He does not claim a monopoly on such work, and he exhorts his disciples to adopt this way of thinking.

However, the kingdom will remain a distant dream and will not be translated into reality if there are stumbling blocks that keep coming in the way of the kingdom. These are not external events, but persons and their attitudes and this is what Jesus addresses in the second part of today’s Gospel. The behavior and attitude of the disciples can become a scandal to those who witness them. Jesus warns his disciples that their behavior can scandalize simple people.

The scandals that we can cause, as disciples of Jesus, can be seen in two areas. One area is when, like Joshua and John, we become narrow minded and parochial. We may focus so much on the external that we might lose sight of the internal. The second area in which we can cause scandal is through the words that we speak and the actions that we do. Our words and actions may, at times, drive people away from Jesus rather than draw people to him.

The call of the readings them, is a twofold call. It is first a call to each one of us to be a prophet of God and to have the courage to speak on his behalf to a world that has grown deaf and will not hear and to a world that has grown blind and will not see. It is also a call to an open-minded attitude that will welcome the actions of those who may not belong to our “inner circle” of faith, realizing that the Spirit of God can work when and where the Spirit wills It is also to live our lives as Christians and followers of Jesus in such a manner that, when people see and hear us, they will be seeing and hearing Jesus Christ. It is to dare to say with Paul, that it is no longer we who live, but Christ who lives in us (Gal 2:20).

Saturday, September 28, 2024 - Homily

 

Saturday, September 28, 2024 - Does it make sense to proclaim a “Suffering Messiah” today? How will you do it if it does?

To read the texts click on the texts: Ecclesiastes 11:9 – 12:8; Lk9:43-45

The second Passion prediction in the Gospel, which is our text for today, follows immediately after Jesus’ mighty work in exorcising the demon in the previous scene. It is only in Luke that Jesus announces his passion and death while “all were marvelling at everything he did.” Only Luke adds the phrase, “Let these words sink into your ears;” in order to bring out the gravity of the pronouncement. He abbreviates the Passion prediction of Mark, so that his passion prediction simply has “the Son of Man is to be delivered into the hands of men.” Through this shortening, Luke focuses on Jesus’ “being handed over” or “delivered”, and omits any reference to Jesus’ death and resurrection. Like in Mark, here too the disciples’ are not able to understand. However, Luke gives a reason for this, namely “it was concealed from them”, though he does not say by whom.

It is not easy for us to give up control. Moat of us like to be in control of every situation so that we do not need to depend on someone else. These verses are calling us to understand that this is not always possible or even necessary. There may be times when we need to give up control and especially to God acting through humans if we are to be faithful to his will.

Let go of resentments NOW

Friday, September 27, 2024 - Homily

 

Friday, September 27, 2024 - Can you identify with a “Suffering Messiah”? Would you have preferred that Jesus not go to the Cross? What kind of death would have preferred Jesus to die?

To read the texts click on the texts: Ecclesiastes 3:1-11; Lk 9:18-22 

Though Luke depends on Mark for this scene of Peter’s confession, he has made some significant changes in order to bring out his meaning of the text. The first is that unlike Mark, Luke does not give the geographical location (Caesarea Philippi), but gives instead the context of the prayer of Jesus. Through this change, Luke makes the confession a spiritual experience. Luke also changes Marks, “one of the prophets” to “one of the old prophets has risen.” Though the difference does not appear to be great, it is for Luke. In the Gospel of Luke, before Jesus everything is old. Jesus makes all things new. Luke has also eliminated Peter’s refusal to accept Jesus as the suffering Messiah and the rebuke of Peter by Jesus. Luke avoids narrating Marcan texts that show Peter and even the disciples in a bad light.

The second question to the disciples, “But who do you say that I am?” shows on the one hand that the answers given of the crowd’s understanding of Jesus are inadequate, and on the other that Jesus wants to know their understanding of him. In all the Synoptic Gospels it is Peter who answers, but here too Luke adds to Mark’s, “You are the Christ”, the words “of God”. The Greek word “Christos” means in English “the anointed” and this conveys the meaning of royalty. However, by his addition, Luke also brings in the prophetical dimension of Jesus’ person and mission. This prophetical dimension is explicated in the verses, which follow the confession of Peter, in which Jesus explains the kind of Christ/Messiah/Anointed One that he will be. The reason for the rebuke or “stern order” not to tell anyone is because Jesus wanted to avoid any misunderstanding of the term which could be understood only in the glorious sense. Jesus as “the Christ of God” will come in glory, but only after he has gone to the cross, died, been buried and then raised.

Who Jesus is cannot be captured by a title and we must not attempt to do so or imagine that this is possible. Any title we may use for Jesus will always be inadequate and this leads us to the realisation that while we may encounter him in

Thursday, September 26, 2024 - Homily

 

Thursday, September 26, 2024 - You know a great deal about Jesus, but do you really know him? When did you last meet him personally?

To read the texts click on the texts: Ecclesiastes 1:2-11; Lk 9:7-9

This text (9,7-9) forms the meat of the sandwich formed by the sending out of the Twelve (9, 1-6) and their return (9, 10-17). In a sandwich construction, an event is begun, interrupted by another event and the first event is continued and completed. In this instance, the disciples are sent on mission (9,1-6), the return is interrupted by the question of Herod (9,7-9) and the event of the sending out of the disciples is continued and completed by their return (9,10-17). In such a construction, the first and the third events throw light on the event in the middle or the meat of the sandwich. The first and third events narrate the sending and successful return, and it is in this light that the question of Herod, “Who is this?” which is the second event or in the centre, must be read. Herod’s desire to see Jesus foreshadows coming events. When Herod did meet Jesus, his desire to see Jesus was fulfilled, but he wanted only to see Jesus perform a sign. He never really grasped the answer to his own question. Though John the Baptist has been beheaded and Jesus will also be killed, yet the violence of the wicked will be no match for God’s grace. The success of the disciples’ in mission is only a shadow of the success that Jesus will experience in mission.

The intention behind wanting to meet Jesus is extremely important. If one’s approach is curiosity that will be the level at which one will see him. If one’s approach is faith, then one will encounter him as he is.

Wednesday, September 25, 2024 - Homily

 

Wednesday, September 25, 2024 - What does mission mean for you today? How and where will you proclaim it?

To read the texts click on the texts: Proverbs 30:5-9; Lk 9:1-6 

This passage may be seen as the culmination of the entire section Lk. 7,1 – 8,56. In this section, we were shown the nature of Jesus’ Kingdom mission. The Twelve now share in that same mission. These verses may be termed as the Mission Discourse according to Luke. Though Luke has taken much material from the Mission Discourse of Mark (see Mk. 6,6b-13), he has also made changes, which bring out his meaning of mission more clearly. Before Jesus instructs his disciples on how they must go about their mission, he gives them not only authority as in Mark, but power and authority. This power and authority is given not only over the unclean spirits as in Mark, but over all demons and to cure diseases. Only in Luke are they also sent to “preach the Kingdom of God”. This indicates that for Luke, mission is inclusive and includes both doing as well as saying, both action as well as word.

Besides power and authority, Jesus also gives the disciples a strategy for mission. This may be summed up as detachment from things (take nothing for your journey), persons (stay there and from there depart) and from events (and wherever they do not receive you, when you leave shake off the dust from your feet). Dependence ought to be only on the Providence of God. The rejection shown Jesus is also in store for those sent by Jesus. The last verse in today’s text, underscores the disciples’ obedience to the commands of Jesus by reiterating the principal features of mission: preaching the good news and healing the sick. That mission is universal is made clear in the last word, “everywhere”.

As missionaries today, we are called to continue to the Mission inaugurated by Jesus and put into motion by his first disciples. It is a mission, which includes every aspect of life and involves all persons. This means that we are called not to be part-time missionaries or disciples, but on mission always and everywhere.

Tuesday, September 24, 2024 - Homily

 

Tuesday, September 24, 2024 - Would Jesus point to you as a member of his family? Why?

To read the texts click on the texts: Proverbs 21:1-6,10-13; Lk 8:19-21

Though this text, which concerns the mother and brothers of Jesus, is found also in Mark 3,21-22 and 3,31-35 and Matthew 12,46-50, Luke narrates it quite differently from both. In Mark 3,33 and Matthew 12,48 Jesus asks who his mother and brothers are. In Luke, however, Jesus does not ask this question, but says simply when told that his mother and brothers desire to see him, that his mother and brothers are those who hear the word of God and do it. Luke thus gives a positive thrust to the scene unlike Mark and Matthew. It might be said that while in Mark and Matthew Jesus seems to reject his physical family and choose instead the crowd (so Mark) or his disciples (so Matthew), in Luke he does not do so. This means that though family relations with Jesus are not based on physical relations but on the word of God, his physical family does indeed hear the word of God and acts on it.

We might possess the name Christian because of our baptism, but this does not necessarily mean that we belong to the family of Jesus. In order to belong what is also necessary is putting into action what Jesus has taught.

Monday, September 23, 2024 - Homily

 

Monday, September 23, 2024 - What is the Good News according to you? Will you share it with others today? How?

To read the texts click on the texts: Proverbs 3:27-34; Lk 8:16-18

These verses in Luke are a commentary on the Parable of the Sower, which in Luke appears in 8,5-8. Just as a farmer sows the seed so that all of it may bear fruit, so also a lamp is lit so that it may give light. Like seed is sown not to be trampled on, eaten by birds, to wither or to be chocked, so a lamp is lit not to be hid under a jar or under a bed. Knowledge of the kingdom is not esoteric or secret, reserved for a particular group alone, but must be made known to all. It is knowledge, which must be shared openly with others. It is indeed the Good News, since it is a communication of love, and therefore it must not only be heard, but also experienced. By adding, “Then pay attention to how you listen”, the Lucan Jesus reminds listeners that they can choose and control how they will listen to the word of God. A total openness to the word of God results in an appropriate response to it.

Hearing is an active process. It calls for a commitment. Those who are open to that word are like a lamp, which gives light to all. An attentive hearing of the word of God can result in the transformation of one’s life and the living out of that word can lead to transformation in the lives of others.

Sunday, September 22, 2024 - Homily

 

Sunday, September 22, 2024 - To serve and not to be served

To read the texts click on the texts: Wis 2:12,17-20; Jas 3:16-4:3; Mk 9:30-37

The Gospel of Mark contains three Passion and Resurrection predictions. Three times in the Gospel, albeit with some differences in each, Jesus speaks about his suffering, death, and resurrection. After each of these predictions, there is a misunderstanding of what Jesus says. In the first instance, Peter misunderstands. He insists that Jesus must not suffer and die. In the third instance, the brothers, James and John, misunderstand. They ask for places on the right hand and left hand of Jesus in the kingdom.

It is the second prediction of the Passion and Resurrection, and what follows after, which is the Gospel text of today. Immediately after Jesus has spoken, Mark states unambiguously that the disciples did not understand what Jesus was saying. This is shown also by the silence with which they respond to Jesus’ question “What were you arguing about on the way?” The reason they do not respond is because they had been discussing which one of them was the greatest. They knew, even as they remained silent, that this kind of discussion was not appropriate and did not fit in with Jesus’ world view and scheme of things.

Be that as it may, some more important questions that the Gospel of today raises are these: How could the disciples, who had been so closely associated with Jesus and knew him so intimately, even consider thinking about greatness? Did not all the time they spent with Jesus have any effect on them at all? How come the values that Jesus lived and spoke about constantly, values of self-abnegation, service, selflessness, and the like, have no impact on them?

The answer to these questions is provided in part by the first and second readings of today. The first reading spells out how the attitude of a righteous person, like Jesus, is not at all easy to accept. The righteous person is someone who is inconvenient and tiresome to many. There are two responses to such a person. The first is to ignore him and all that he stands for. However, sometimes, through his life of righteousness, he exposes us who are unrighteous. The second response, therefore, is to do away with him as quickly as one can. It is to test him with opposition, insult, and torture, in the hope that he will give up his position of righteousness and buckle under the pressure. It is to test his forbearance, and patience, and perseverance. It is to find out whether he is really serious about what he preaches and whether he will be able, in reality, to practice it. The disciples choose the first response.

They pretend not to understand because what Jesus preaches is too difficult to translate into action. They prefer, instead, to go the way which most normally go. They prefer to walk the easy road, trod by most others; the road of power, prestige, and honour. The adversaries of Jesus, however, choose the second response. They will do away with Jesus. His presence, and all he stands for, is a threat to them. They will not tolerate this new way that he preaches. It is against everything that they want to be.

The reason they will do this is because, as James explains in the second reading of today, there is envy and selfish ambition in the very core of their being. There is a lack of wisdom and thus, disorder and wickedness of every kind. Their cravings and covetousness prevent them from seeing that there is another way. Their unchecked desires prevent them from daring to walk the path of selflessness and service. They would rather be served than serve.

Jesus, however, will make no compromise. He is convinced that the only way to live life, fully and completely, is through serving rather than being served. In his scheme of things, and in his view of life, the only way to be first is to be last; the only way to be master is by being servant. The only way to be No. 1 is by being No one. He makes this explicit, not only through his words, but also by his action of placing a child in front of the disciples. He points to the child, one who was regarded as a non-person, as his representative. In doing so, Jesus is telling his disciples, and each of us, that in his kingdom, egolessness, dying to oneself, and serving as he served, are the only ways through which one can hope to enter his kingdom.

Greatness in the kingdom overturns the usual perceptions we have of greatness and honour. It is almost normal to consider the first as first and the last as last. The challenge is to learn to think as God thinks which runs counter to well-established behaviour patterns. We often pay lip service to the view that the “first shall be last,” as long as we are not challenged to put that view to the test. The readings of today then, issue a call and challenge to each of us to dare to see that there is another way: the way of being No one so that one can indeed be No.1.

Saturday, September 21, 2024 - St. Matthew - Homily

 

Saturday, September 21, 2024 - THE FEAST OF ST. MATTHEW - Matthew wrote a Gospel to share his experience of the Lord. What will you do today to share your experience of the Lord?

If you wish to read the texts click here: Eph 4:1-7, 11-13; Mt 9:9-13

Most scholars hold today that the Gospel of Matthew was written after Mark. Matthew’s Gospel was the one that was used most often in the early Church and so it has been placed before Mark in the Bible. It is known as the Ecclesial Gospel or the Gospel of the Church. One reason for this is that Matthew’s thesis seems to be that since Israel for whom Jesus came rejected Jesus as Messiah, the Church has become now the new and true Israel. Also Matthew is the only one of the four Evangelists who uses the word “Ekklesia” translated “Church” in his Gospel (16:18;18:17). There is however, throughout the Gospel the tension between Particularism on the one hand and Universalism on the other. The Jesus of the Gospel of Matthew is sent “only to the lost sheep of Israel” (15:24; see also 10:6) and the same Jesus can tell Israel “the kingdom of God will be taken away from you and given to a nation producing the fruits of it” (21:43).

Matthew’s Gospel begins with the genealogy of Jesus, which goes back to Abraham. Joseph is not called the father of Jesus but the husband of Mary (1:16) since Matthew is clear that Joseph was not the biological father of Jesus. The birth of Jesus is then narrated, followed by the visit of the wise men to Bethlehem and Herod’s plan to kill Jesus. This leads the family to go to Egypt where they remain till Herod’s death and then return to Nazareth. The birth, flight into Egypt and return to Nazareth all fulfil scripture. Matthew then goes on to narrate the Baptism of Jesus by John and Jesus’ temptations and his overcoming them. Jesus then begins his public ministry in Galilee after calling the first four disciples. Unlike Mark, which is a story, Matthew intersperses his narrative with long discourses. The first of these is the Sermon on the Mount (5:1-7,29). There are four other discourses in the Gospel. These are The Mission Discourse (10:1-11:1), The parable Discourse (13:1-53), The Community Discourse (18:1-19:1) and the Eschatological Discourse (24:1-26:1). Each of these discourses ends in a similar manner with the words, “and when Jesus had finished (7:28; 11:1; 13:53; 19:1; 26:1). This is also Matthew’s way of focussing on the teaching of Jesus and giving it as much if not more importance that the deeds of Jesus. Like in Mark, Jesus enters Jerusalem triumphantly, but soon encounters opposition, which grows and leads to his arrest, passion and death. The Gospel ends with accounts of the resurrection appearances of Jesus to his disciples and what is known as the Great Commission, in which the disciples are commanded to go to all nations and make disciples of them and assured of the presence of the ever present Lord to whom all authority in heaven and earth has been given (28:16-20).

The characteristics unique to Matthew’s Gospel are as under:

1.   Matthew mentions five women in his genealogy (Luke has no mention of women). While many explanations have been offered to explain this fact the most plausible one is that in the case of all five women there was something irregular in their union with their husbands.

2.   The visit of the wise men from the East (2:1-12) is exclusive to Matthew and probably with the intention to show that though the Jewish leaders “know” the details of the birth of the Messiah, they “do” nothing about it. On the other hand, Gentiles (represented by the Magi) do not “know” the details, but are willing to “obey and do”.

3.   Only in the Gospel of Matthew is the tax collector who is called referred to as Matthew (9:9) and is referred to as "Matthew the tax collector" in the list of the disciples (10:3).

4.   Matthew uses the phrase "the Kingdom of God" only in 12:28; 19:24; 21:31.43. Instead, the term "the Kingdom of Heaven" is preferred (3:2; 4:17; 5:3.10.19.20; 7:21; 8:11; 10:7; 11:11.12; 13:11.24.31.33.44.45.47.52; 16:19; 18:1.3.4; 19:12.14.23.24; 20:1; 22:2; 23:13; 25:1). In some of these, Matthew has changed his Marcan source. The best explanation of this phenomenon is Matthew prefers to avoid use of the word "God," using the circumlocution "Heavens" instead.

5.   More than the other synoptic gospels, the Gospel of Matthew stresses the fulfilment nature of Jesus' ministry. The author explicitly cites Old Testament messianic prophecies as having been fulfilled in or by Jesus, often with a formula using the verb "to fulfil."  The following are those instances that are unique to the Gospel of Matthew.

6.   Matthew often doubles the numbers found in his Marcan source. Thus one demoniac of Mark 5:1-20 becomes two in Mt 8:28-34; one blind man of Mark 10:46-52 becomes two blind men in Mt 20:29-34. Matthew also has in 22:2 an ass and a colt where Mark 11:2 has only a colt. One reason that has been proposed for this is that Matthew wants to ensure the proper number of witness that was required to certify an act.

7.   Only in Matthew 16:17-19 is Peter commended by Jesus after his answer that Jesus is “the Christ, the Son of the living God” and given the keys of the kingdom and the power to bind and loose. This is interpreted here as the authority to determine who is allowed in and for the authority to determine what interpretation of the law is binding. Also Peter’s failed attempt to walk on water (14:28-31) after Jesus has successfully done so and the incident of payment of the Temple tax in which Peter is asked to go to the sea to find a shekel in a fish’s mouth (17:24-27) are exclusive to Matthew. This probably indicates that Peter was an important figure in the Matthean community.

8.   Matthew alone narrates that Judas was paid thirty pieces of silver for his willingness to betray Jesus (26:14-16). While some see the connection with Zech 11:12-13 where thirty shekels of silver is mentioned as the wages of the shepherd, others see it as related to Exodus 21:32 which is price that had to be paid by the owner of an ox to the master of a slave who was gored to death by the ox. Judas’ repentance and suicide is also exclusive to Matthew (27:3-10)

 

9.   Pilate receiving a message from his wife to have nothing to do with Jesus (27:19) and his washing his hands and declaring himself innocent of the death of Jesus (27:24), are incidents that are found only in Matthew. Some see this as Pilate’s obedience to the command of God communicated to him by his wife’s dream and also as Matthew’s attempt to put the onus for the death of Jesus on the shoulders of the Jews. This is also probably why Matthew alone has the people as a whole answer, “His blood be on us and on our children!” (27:25).

The text chosen for the feast contains the call of Matthew, and Jesus’ fellowship with tax collectors and sinners. It is only in the Gospel of Matthew that the tax collector is called Matthew. In Mark and Luke he is called Levi. However, in the lists of the Twelve in both Mark and Luke, the disciple is named Matthew and Levi does not appear. It is unlikely that Matthew and Levi refer to the same person. It was rare for Jews to have two different Jewish names. The reason for the author choosing the name Matthew remains unknown. However, in the text what strikes one is that whereas most people who passed by the tax office would see a corrupt official; Jesus was able to see a potential disciple. It was Jesus’ way of looking that led to the transformation and the response of Matthew to the call. In his response to the objection of the Pharisees, Jesus responds with a common proverb about the sick needing a doctor, and also quotes from Hoses 6:6, which here is interpreted to mean that the mercy of God in Jesus is extended to all humanity and takes precedence over everything else. All else must be understood in this light.

There are times when we judge people too easily and many of these times our judgement of them is negative. This is also how we often look at the whole of creation and because we put labels on things, people and all else in creation, we may miss out on the uniqueness that each possesses.

Friday, September 20, 2024 - Homily

 

Friday, September 20, 2024 - Does the plight of others affect me at all? What do I do about it?

To read the texts click on the texts: 1 Corinthians 15:12-20; Lk 8:1-3

This is a text that is exclusive to the Gospel of Luke and is about the women who ministered to Jesus during his ministry. It begins by presenting Jesus as an itinerant preacher going through the cities and villages in order to proclaim the good news of the kingdom.

Luke often mentions a corresponding female or group whenever he mentions a male. He does this first in the example of Zechariah and Elizabeth, and then in the examples of Joseph and Mary, Simeon and Anna. Here too, after Luke has mentioned the Twelve, he mentions women. Mary Magdalene is identified at the one from whom seven demons had gone out and Joanna as the wife of Herod’s steward Chuza and these two appear also in 24,10 in the episode of the empty tomb. Susanna the third woman named here does not appear elsewhere in the Gospel. These and other women provided for Jesus out of their resources.

The striking point about this text is the fact that the disciples were women. At a time when a woman was looked down upon and her place in society was pre-determined, it is quite amazing to note that these became followers of Jesus and even provided for him. This is an indication of the openness that Jesus possessed and of his freedom from all kinds of constraints.

Thursday, September 19, 2024 - Homily

 

Thursday, September 19, 2024 - Does love lead to forgiveness or is the ability to love the result of being forgiven?

To read the texts click on the texts: 1 Corinthians 15:1-11; Lk 7:36-50

This is a fairly well known story from the Gospel of Luke. However, it is important to note that though the woman is termed as a “sinner”, she is not named. The dinner given by the Pharisee would have been much more public than a dinner in a private home today, so the presence of uninvited persons would not have been unusual. The guests would have been reclining on pillows, supported by their left arms and would be eating with their right hands, with their feet away from the mat on which the food would have been spread before them. Thus the woman could easily approach Jesus’ feet. The fact that she brought a jar of ointment shows that she had planned to anoint Jesus – a sign of her love. Though the woman’s act expresses love and gratitude, it also violated social conventions. Touching or caressing a man’s feet could have sexual overtones, as did letting down her hair, so a woman never let down her hair in public. Moreover the woman was known to be a sinner. Assuming that she was unclean, she would have made Jesus unclean by touching him. In the Pharisee’s eyes the woman’s act represents a challenge both to his honour and to Jesus’. In response, Jesus poses a riddle for Simon to solve, based on patron-client relationships. If a patron had two debtors, one who owed him much and the other who owed him little and he cancelled the debts of both, who would love him more? After Simon answers that it would be the one who had the greater debt cancelled, Jesus exposes the contrast between Simon’s lack of hospitality and the woman’s selfless adoration of Jesus. The main point of the story is Jesus’ pronouncement in 7,47. Did the woman love because her sins were forgiven or was she forgiven because she loved much? The woman’s loving act is evidence that she has been forgiven. She recognised her need for forgiveness and therefore received it totally, whereas the Pharisee did not recognise his need and therefore received less.

This story seems to make two points that we can reflect on. The first is our judgement of others without knowing all the facts. Some of us are sometimes quick to judge from external appearances, only to realise later that we misjudged. The second point is the acceptance of our need for God’s mercy and love. Like the Pharisee, there may be some of us who do not consider ourselves as grave sinners and consequently we may not be open to God’s unconditional love and grace.

Wednesday, September 18, 2024 - Homily

 

Wednesday, September 18, 2024 - Will you dance to the tune of the Lord or are you dancing your own dance?

To read the texts, click on the texts: 1 Corinthians 12:3–13:13; Lk 7:31-35

The point of these sayings of Jesus is to bring out the failure of the crowd to respond to the invitation of John and Jesus. Though John and Jesus are different from each other and went about their ministries differently, the people accepted neither. John lived a very austere life and indulged in no excesses at all, but he was not accepted. Rather he was labelled as a wild man. Jesus on the hand lived quite openly and freely due to this was labelled as a glutton and drunkard.

Many of us are so concerned about what people say about us that we sometimes live our lives based on their opinions. The text of today teaches us that you cannot please everybody every time. There are some who will neither join in the dance nor in the mourning, but sit on the fence and criticise. It is best to leave these alone and do what one believes one ought to do.

Be grateful

Tuesday, September 17, 2024 - Homily

 

Tuesday, September 17, 2024 - If God were to call you to himself now, what are the three things you would regret not having done? Will you do them today?

To read the texts clock on the texts: 1 Corinthians 12:12-14,27-31; Lk 7:11-17

The miracle of the raising the widow’s son at Nain is a miracle that is found only in the Gospel of Luke. If the centurion’s servant healed in 7,1-10 was ill and at the point of death, the son of the widow in this story is already dead. There are many similarities between this story and that of Elijah’s raising the widow’s son in 1 Kings 17,10.17-24. Luke emphasises that the son was the widow’s “only son” (7,12). Luke also states that when Jesus saw the widow, he had compassion for her.. Jesus raises the boy quite simply with an authoritative command. The crowd responds by regarding Jesus as a prophet and by affirming that God has been favourable to his people through the deed that Jesus had just done.

The scripture offers many instances where men and women of faith ask for help, and are granted it, even though under normal experiences they might have gone on for the rest of their lives with sin or weakness or sickness or oppression. Does prayer change anything? Again and again the scripture teaches that it does indeed. God can and does intervene in the normal running of his universe. We see just such an instance in this passage. The young man is dead -- his life cut short by sickness perhaps, but death is a "normal" experience in our fallen world. Then Jesus sees a mother's tears, realizes that this widow -- there is no husband and other children mourning beside her -- has lost her only son, and Jesus moved with compassion, and intervenes. God doesn't intervene every time we are hurting or have problems, just as loving parents do not or cannot intervene to soften everything for their children. Sometimes we are angry with God for not giving us the answer to prayer that we desire. Sometimes we blame him for not intervening when our loved ones are sick or die. But it is not because God lacks compassion, for Jesus shows us the Father, and Jesus is full of compassion. We are left with the fact that Jesus indicates that the Father will do things as a result of our prayers, because of his compassion, that he will not otherwise do. Prayer can appeal to the heart of God to bring about change.

Monday, September 16, 2024 - Homily

 

Monday, September 16, 2024 - Will you keep on keeping on today; even when things might not go the way you plan?

To read the texts click on the texts: 1 Corinthians 11:17-26,33; Lk 7:1-10 

In the story of today’s Gospel, we will read of a centurion’s response of faith in Jesus. The emphasis in the miracle is given to the power of Jesus’ word. There is a close parallel to this story in Matthew and a more distant parallel in John. In Matthew, the servant is “lying paralysed at home”, whereas in Luke, the “slave is at the point of death”. While in Matthew, it is the centurion himself who comes to make the request of Jesus, in Luke; he sends first a delegation of elders who would have been leaders of the synagogue. They vouch for the merit of his request. As Jesus starts for the centurion’s house, a second delegation is sent. This time it is the friends of the centurion. The centurion’s words, “I am not worthy” contrast sharply with the tribute paid to him by the Jewish elders, who testified, “He is worthy”. The effect is to place the centurion in an even better light. The centurion’s words may also convey that he was aware that the Pharisees’ regarded a Gentile’s house as unclean and that a Jew would be defiled by entering his home. He is also confident that Jesus could heal at a distance. Just as he acts by commanding his subordinates, he expects no more than that Jesus would do the same. The point of the story is Jesus’ affirmation of the centurion’s faith and not the report of the healing that concludes the story. Luke’s description communicates Jesus’ surprise at the Gentile’s faith, and his approval as well. Where Jesus would have expected to find faith in an Israelite, here he finds it in a Gentile.

There are times when after having tried all available means to solve a problem that we might be facing, we might be tempted to throw up our hands in despair and simply give up. The centurion’s faith is an inspiration to everyone of us that we need to keep on keeping on despite all evidence to the contrary.

Sunday, September 15, 2024 - Homily

 

Sunday, September 15, 2024 -- Jesus - The Glorious Messiah who suffered

To read the texts click on the texts: Is 50:5-9a; Jas 2:14-18; Mk 8:27-35

“Praise the Lord! Father, my son has been healed from his cancer. Brother Peter laid his hands on him and prayed and the cancer was gone.” These were the words spoken to me by the mother of a young boy who was stricken with cancer. A month later, the cancer came back stronger than before and before long, the young boy was called to eternity.

Many interpreters of Mark’s Gospel consider the Confession of Peter as the watershed of Mark’s Gospel. This confession is the first part of the Gospel text of today. In a sense, this is true because, everything up to this point in the Gospel seems to lead to this confession and it is from this confession that the rest of the Gospel flows. However, even as Peter confesses Jesus as Christ, he is not fully aware of what he is really saying and Jesus has to both correct and enhance his understanding through the words that he speaks after the confession.

The reason why Jesus asks the disciples the two questions about his identity is not because he was facing any sort of identity crisis, but because he wanted to ascertain whether the people, and his disciples, really understood who he was. Where one would have expected immediate praise from Jesus after Peter’s confession, there is the surprising command to the disciples to tell no one about it. This might even seem strange. However, deeper reading shows that this is not as strange as it seems.

In the first part of Mark’s Gospel, Jesus commands both demons and some of those whom he has healed to silence after the exorcism and cures. He does not want them to reveal his identity. The main reason for this seems to be that he did not want to be understood, primarily, as a miracle or wonder worker. Here, too, he commands Peter and the disciples to silence because it is clear that, though the correct confession has been made with the lips, it is not a confession that has come from understanding, That there is lack of understanding is evident in Peter’s rebuke of Jesus after Jesus challenges him, and the disciples, to realize that, as Son of Man, he must suffer, die, and be raised. This means that the title of Messiah, for Jesus, is a title that can only be correct when in the same breath one speaks of him as the Suffering Servant of God. While, for Peter, the title “Messiah” excluded suffering, for Jesus there could be no “Messiah” without the cross and vindication after it.

This image of the Suffering servant is brought out in the first reading of today, which contains the third of the fourth servant songs found in Isaiah. In this song, the focus and elaboration is very clearly to exhort those who listen to it. They, who have witnessed the servant’s activity and suffering, are called to follow in his footsteps rather than go their own way of selfishness and self-interest. The servant, very clearly, will follow God’s will no matter how difficult it may be. God has taught him, prepared him, and will continue to help him. God will not abandon him. God has faithfully responded to the servant in his situation of distress, In fact, it is in the context of God’s attending to the servant that affliction arises and yet, is borne without complaint or resistance to bearing additional afflictions. The servant is helped by God precisely in his ability to bear assaults. God is the source of strength more than of merited justice, and God will, in time, vindicate his servant. No one is able to declare the servant guilty, yet, despite his not being guilty; he will suffer in silence and will suffer courageously.

We are living in a culture in which suffering is seen as a negative and thus, something to be avoided at all costs ad to be gotten rid of as soon as possible. This is not to say that suffering is good and desirable or that God delights in human suffering. As a matter of fact, in the second reading of today, James is emphatic that a faith that does not show itself in deeds is a faith that is dead. Only such a faith is truly alive that manifests itself in action. It has to be a faith that results in making the pain and suffering of a fellow human being less, and lighter to bear.

The Gospels, too, explicate that Jesus reaches out to people in their need and redeems them from their suffering. When he sends his disciples out on Mission, it is not merely to preach but also to heal and make whole. Yet, we must also keep in mind that suffering is part of the human condition and the fact that we are human means that we will suffer. The call of the readings of today is not a call to run away from suffering or regard it in any way as punishment from God. The call is to face up to it squarely in the manner in which Jesus did. While we continue to believe in the miracles of Jesus, and in the fact that Jesus can work miracles even today, we must balance this understanding by realizing that there is also, in Jesus, the cross. The challenge is to make God’s will for us, our own.

Saturday, September 14, 2024 - Homily

 

Saturday, September 14, 2024 - The Exaltation of the Cross - Lifted up and Exalted

To read the texts click on the texts: Num 21:4-9; Phil 2:6-11; Jn 3:13-17

The Exaltation of the Cross is one of the twelve great feasts in the yearly Church cycle. Because the cross is at the heart and centre of all that we as Christians believe, the Church celebrates the Feast of the Exaltation of the Cross, the triumph of the cross of Christ over the power of sin and death. And so this feast provides us with another opportunity to reflect on the central mystery of our faith: that the one who was lifted up on the cross in crucifixion has triumphed over the power of sin and death because God highly exalted him.

This feast commemorates two historical events: first, the finding of what was considered the Cross of Christ in the year 326 by the mother of Constantine the Great, St Helen, and second its recovery from Persia in 628.

A story is told of Emperor Heraclius who in the year 628 after making peace with the Persians carried what was considered the Cross on which Jesus hung back to Jerusalem on his shoulders. He was clothed with costly garments and with ornaments of precious stones. But at the entrance to Mt. Calvary a strange incident occurred. Try as hard as he would, he could not go forward. Zacharias, the Bishop of Jerusalem, then said to the astonished monarch: "Consider, O Emperor, that with these triumphal ornaments you are far from resembling Jesus carrying His Cross." The Emperor then put on a penitential garb and continued the journey and carried the Cross into the Church of Holy Wisdom where it was triumphantly exalted. It was then resolved that the Fest of the Triumph or Exaltation of the Cross be celebrated by the Church in all parts of the world.

The Cross -- because of what it represents -- is the most potent and universal symbol of the Christian faith. It is a constant reminder -- and witness -- of Christ's ultimate triumph, His victory over sin and death through His suffering and dying on the Cross. The cross, once a tool of death, has become a means to life, an instrument of our salvation; it gives strength to resist temptation, it gives hope to seek new life and it dispels fear and darkness.

As Christians, we exalt the Cross of Christ as the instrument of our salvation. Adoration of the Cross is, thus, adoration of Jesus Christ, the Son of God who became Man, who suffered and died on the Cross for our redemption from sin and death. The cross represents the One Sacrifice by which Jesus, obedient even unto death, accomplished our salvation. The cross is a symbolic summary of the Passion, Crucifixion, Death and Resurrection of Christ.

In the first reading of today we read of how Moses lifted up the bronze serpent in order to heal and bring wholeness to a broken people. This was God’s way of showing the people that He was primarily a God who wanted to save and redeem and not condemn and destroy. The Church and especially the evangelist John interpreted this lifting of the bronze serpent by Moses as a foreshadowing of the salvation through Jesus when He was lifted up on the Cross. The Triumph of the Cross is the Triumph of Jesus Christ whose love for us and obedience to his Father climaxed with his death on the cross. The deeper meaning of the Cross is presented in The Christological hymn in today's second reading from the Letter of Paul to the Philippians. Jesus emptied himself completely, not just becoming a human being but accepting the worst public death of the society he lived in to demonstrate the extent of the love of God for us. He died making a willing statement of love, filling the world with the love he had for his Father and his Father had for him. We are saved from the horrors of evil, from meaningless lives due to the love of the Lord. Because Jesus died on a cross for us we are able to proclaim to the world: Jesus is Lord. His love made this possible. When we venerate and adore the cross we are saying: Jesus is Lord of our lives.

To the world this act of surrender on the cross was an act of utter humiliation and subjugation and the height of folly. To the world this death on the cross was a wasted life. To the world this death on the cross was a sign of utter defeat. But what the world calls wisdom, God calls foolishness, and what the world calls strength God call weakness. Therefore God highly exalted the crucified one by raising him from the dead. God gave Jesus his own name so that every creature on earth must now call Jesus “Lord.” What human beings did, God contradicted. And so in the weakness and foolishness of the cross we see the wisdom and power of God: Christ crucified. In him and his cross, surrender becomes power, waste becomes gain and death and defeat become victory and new life.

The cross is at the centre of our lives every time we face sickness and death. The cross is at the centre of our lives in frailty and old age. The cross is at the centre of our lives every time we feel utterly alone and abandoned. The Cross is at the centre of our lives every time we are tempted to give in and give up. It is at the centre of our lives every time we are tempted to throw our hands up in despair. It keeps reminding us that only when we embrace the cross in the midst of suffering and abandonment can we understand the power of the resurrection. Only when we have the courage to keep on keeping on can we like Christ become victorious and conquer. Only when we embrace the cross is it possible for God to raise us up and give us new life.

Friday, September 13, 2024 - Homily

 

Friday, September 13, 2024 - Did you know that when you point a finger at someone, there are three fingers pointing back at you?

To read the texts click on the texts: 1 Corinthians 9:16-1,22-27; Lk 6:39-42

The parable that begins this section is a rhetorical question. The blind who need someone else to lead them surely cannot lead another who is blind. What is worse is that if this is attempted both persons will be in trouble. This is why disciples who intend to lead others must first learn to be like the master. If they attempt to lead others without first learning from the master, their teaching will be erroneous.

The second parable reinforces the point made in 6,37-38 about not judging or condemning. Before one can point to the faults of others, introspection is called for. One must realise that often one might be guilty of greater misdeeds than the person to whom one is pointing.

Thursday, September 12, 2024 - Homily

 

Thursday, September 12, 2024 - How often have you done something for someone else without any expectation whatever? Will you do something like this today?

 To read the texts, click on the texts: 1 Corinthians 8:1-7,11-13; Lk 6:27-38

After pronouncing the beatitudes and woes, the Lucan Jesus goes on to speak of love of enemies. The disciples are called to be actors rather than reactors. They are to love their enemies and bless and pray for those who are against them. How this is to be done practically is then illustrated. Disciples are to offer no resistance to the violent and are to be generous in their giving expecting nothing in return. 

The Golden rule is stated positively here and by placing it in this context, Luke probably intends that this is how the disciples must respond to those who are against them. 

Our relationships generally are based on barter exchange. If someone does good to me then I will be good to that person in turn. However, the Lucan Jesus calls his disciples to go beyond and to build relationships based on unconditional love. 

The last two verses of this section deal with not judging and not condemning. These are followed by two positive prescriptions to forgive and give freely without measure.

Wednesday, September 11, 2024 - Homily

 

Wednesday, September 11, 2024 - When did you last say a positive word to someone? Will you speak a positive word to at least one person today?

To read the texts click on the texts: 1 Corinthians 7:25-31; Lk 6:20-26

The Sermon on the Plain in the Gospel of Luke is packed into one chapter of 30 verses unlike that of Matthew’s Sermon on the Mount, which extends over three chapters totalling 109 verses.

Unlike in Matthew’s, “Sermon on the Mount” (Mt 5,1 – 7,29) where Jesus pronounces only Beatitudes (Mt 5,3-12), in Luke’s, “Sermon on the Plain”, for each of the four beatitudes there is a corresponding woe. Also unlike Matthew, Luke speaks in the second person and not the third person, which has the effect of making the pronouncements more direct, more personal.

The first beatitude is addressed to the poor (not “the poor in spirit” Mt 5,3). This is indeed a scandalous statement because it overturns all conventional expectations and pronounces a blessing on those who are marginalized. They are promised the kingdom of God by being released from their marginalisation and oppression. It brings to light that God is making an option for the poor. The next two beatitudes concern hunger and mourning and could be addressed to the same group. The poor because they are poor are also hungry and weep. They are promised an end of their hunger in the promise that they will be filled and an end to their weeping and mourning in the promise that they will laugh. The fourth and final beatitude in Luke speaks about the disciple who will be hated, excluded, reviled and defamed. These are called to rejoice in their being reviled and promised a reward in heaven. They are also given as consolation the example of those who went through similar trails before them.

Corresponding to each beatitude, Luke has a woe. The first woe is addressed to the rich who have received their consolation already and so can expect nothing more. Those who have had their fill now and told that they will go hungry and those who laugh now will weep. Those of whom people speak well are compared to the false prophets.

When we look at the injustice, disharmony and poverty around us it is not easy to believe that our God is a God who cares for the poor. Yes, this God became poor in history to show us the way and how we are to live. If we can be a little less selfish, work in our own situations toward harmony and give a little something to someone else, we will be bringing God and his word to them.

Tuesday, September 10, 2024 - Homily

 

Tuesday, September 10, 2024 - Will you collaborate with Christ in bringing about the kingdom today? How?

To read the texts click on the texts: 1 Corinthians 6:1-11; Lk 6:12-19 

By placing the appointment of the Twelve immediately after the controversies with the Pharisees (6,1-11) and the dramatic distinction between old and new (5,36-39), Luke presents the appointment of the Twelve as the constitution of a new nucleus for the people of God, perhaps in deliberate succession to the twelve tribes of Israel. The conflicts between Jesus and the scribes and Pharisees have already shown that they represent the old and that, therefore, they are no more fit for leadership in the kingdom than old wineskins for new wine.

Luke makes special mention of the personal prayer of Jesus at all the important events in his life, and so Luke portrays Jesus as praying before his baptism, before his temptation, after a hard days work of preaching, teaching and healing and just before his choice of the Twelve. Jesus knows that even though humans will be weak and fail, even though they will deny and betray him again and again, he would still want them to collaborate with him in bringing about the kingdom.

The choice of the Twelve is a text that offers each of us a lot of hope and consolation. This is because we are aware of what Jesus could accomplish even with such a motley band of men. Since he did so much with and through them, he can do the same with and through us.

Monday, September 9, 2024 - Homily

 

Monday, September 9, 2024 - How often have you made rules and regulations more important in your life than love?

To read the texts click on the texts: 1 Corinthians 5:1-8; Lk 6:6-11

This is the second Sabbath controversy story. Already at the beginning we are told that the day is a Sabbath and that Jesus goes to the synagogue to teach. In this context, his teaching is not only in words but also in deeds by means of a situation from life. Only Luke of all the three evangelists tells us that it was the man’s right hand that was withered. This was the hand normally used for work, gesturing and greeting. He would have had to do all of the above with the left hand, which ordinarily was not to be used in public. The scribes and Pharisees are also introduced into the scene, so that there are four parties: Jesus, the man with the crippled hand, the scribes and Pharisees and those who were in the synagogue. While the crippled man sees Jesus as a potential healer, the scribes and Pharisees pose an obstacle to the healing. Jesus makes a public example of the man. All will see what he is about to do. Before the healing, Jesus asks a question, which poses two sets of antitheses: to do good or to do evil, to save life or to destroy it. Sabbath observance is defined positively, not in terms of what one will do, but in terms of what one must do. The question brings out the dichotomy that existed in their own lives, because though they would not want a man to be healed from his illness on that holy day, they would have no qualms about discussing the “best way to deal with Jesus” on that same holy day. They preferred the law to life and love.

We might tend after reading this story to condemn the Pharisees and scribes. However, we too often behave as they did. We might attend a Eucharistic celebration and wish everyone in the church the peace of Christ, eat the same bread and yet come out of the church continuing to keep feelings of resentment and anger against our neighbours in our hearts.

Sunday, September 8, 2024 - Homily

 

Sunday, September 8, 2024 - Healed to heal the world

To read the texts click on the texts: Is 35:4-7; Jas2:1-5; Mk 7:31-37

The vision proposed by Isaiah in the First reading of today is a cosmic vision. The central theme of this vision is the proclamation that the natural order will be dramatically transformed. The first exhortation to those who listen is that they must remove all fear from their hearts. The reason for this is that the Lord himself is coming to help them in their need. The Lord is the antithesis of fear. This salvation, which will be effected by the Lord, is tangible and real. It will result in the blind being able to see again, the deaf being able to hear, the mute being able to speak, the lame being able, not merely to walk, but to leap and run This is not all. With the coming of the Lord, the whole of nature will be transformed and redeemed. Where there was once a desert, there will be springs of water. Waterlessness will be converted into flowing streams.

However, this will happen after, and only after, the blind see, the deaf hear, the mute speak, and the lame leap and run. In other words, the redemption of the people will lead them to see the redemption of nature. The people will not redeem or ransom themselves. Redemption and ransom are effected by God, and God alone. Through divine action, the people of God become the redeemed of God, and that transforms their lives in every possible way.

In the Gospel text of today, we read about a similar transformation that takes place in the life of a man after he encounters Jesus. This miracle is unique to Mark’s Gospel. This man is deaf, with an impediment in his speech. His deafness prevents him from speaking properly. Thus, it is only after his ears are opened, by Jesus’ words and action that he is able to speak properly.

Now that he can hear clearly, he can also speak clearly. Interestingly, this is the first of only two miracles in the Gospel of Mark in which Jesus uses external methods. Also, the preparation for the miracle is elaborate. The man is taken aside from the crowd and, after Jesus puts his fingers in the man’s ears, he spits and touches the man’s tongue and gives the command for the healing in Aramaic. The response of the people, at the conclusion of the miracle, is an indication that the promised salvation by Isaiah has become a reality in Jesus. This promised salvation has exceeded all expectations.

However, despite this fact, this salvation cannot really be witnessed in our world today. Sometimes, it might seem to us that things around us are as if Jesus had never come. One of the main reasons for this is that, like the people whom Isaiah addressed before their redemption and, like the deaf man before his healing, we seem to have lost use of our faculties. Having eyes, we do not see; having ears, we do not hear; having hearts, we do not love. This lack of seeing, hearing, and loving, prevents us from witnessing the salvation that God has effected and is effecting in Jesus, even now. We are so caught up in ourselves and our own small worlds that we fail to take notice of others and especially the poor.

This selfish and self-centered attitude is pointed to in the second reading of today when James exhorts his readers, and us, that because of lack of genuine love, they, and we, have neglected the poor and have become partial, biased, and prejudiced. We attend only to those who we believe can do us favours and so, our relationships are based on barter exchange than on genuine love. This attitude prevents us from seeing people as they are. We look at them as objects that can fulfill our wants and we use people rather than love them. We do not really see them or hear them at all. We do not really love. This lack of love, in turn, prevents us from being the kind of persons that we have been made in Jesus. It prevents our tongues from speaking God’s praise and our hearts from reading out to all. This is why, even though deserts have indeed been turned into springs and dry lands have been turned into rivers of flowing water, we do not experience these as we ought.

The challenge of the readings of today is to remove the stoppers that we have placed in our ears and the blinders that we have placed before our eyes. It is a challenge to remove the blocks that we have placed in our hearts. It is to dare to hear and see rightly so that we can, indeed, love as we ought. Then, the dry lands will be watered yet again and the arid ground turned into rivers of abundant life.

Saturday, September 7, 2024 - How often have you made rules and regulations ends in themselves?

To read the texts click on the texts: 1 Corinthians 4:6-15; Lk 6:1-5

The episode is a Sabbath controversy, and is found also in Mark 2,23-28 and Matthew 12,1-8. Since Deut 23,24-25 allowed a person passing a neighbour’s field to pluck heads of grain with the hand, this does not seem to be the reason for the complaint of the Pharisees. Luke (6,1) alone states that the disciples were rubbing the heads of grain in their hands, which could be interpreted as threshing, and threshing was one of the forms of work forbidden on the Sabbath. In his response, Jesus refers to the incident from 1 Samuel 21,1-6 in which David confronted Ahimelech at Nob. The point that the Lucan Jesus makes is that if David had the authority to overturn Levitical rules and eat the bread of the Presence and even give it to his companions, because he gave priority to human need over ritual observance, so can Jesus, who is Lord of the Sabbath.

Rules and regulations are made so that there might be order in society and each will know his/her role. It is possible that sometimes they might become ends in themselves and take precedence over everything else. They can never take precedence over human need. All rules and regulations are at the service of humans and not the other way around.