Wednesday, 25 December 2024
Thursday, December 26, 2024 - St. Stephen, Martyr - St. Stephen dared to die for his Lord. Will you dare to live for him?
To read the texts click on the texts: Acts 6:8-10; 7:54-59; Mt 10:17-22
St
Stephen is regarded as the first Christian martyr. He was one of the seven
deacons appointed by the Apostles when there was dissatisfaction about the
distribution of alms. In the first reading of today, the Acts of the Apostles
tells the story of how Stephen was tried by the Sanhedrin for blasphemy against
Moses and God and also of speaking against the Temple and the Law. He was
tried, found guilty and stoned to death.
The
Gospel text for the feast of today is part of the Mission Discourse of Matthew.
The sayings found in Matthew’s Mission Discourse here are found in the
Eschatological Discourse of Mark (Mk 13:9-13). This is an indication that for
Matthew, Mission is already eschatological and this is proved through the life
and death of Stephen. The punishment, which is referred to here, is not random,
but official punishment from members of organised authority. Even in this
difficult situation the disciples are offered encouragement. They will depend
not on their own strength, but on the Holy Spirit. They are to be missionaries
even in the courtroom. Their imprisonment and trial must be regarded as an
opportunity to make mission known. Mission takes priority even over family ties
and if family ties have to be broken because of mission then so be it. The
affirmation of the coming of the Son of Man is probably meant to provide
succour to the missionaries in their distress.
Stephen
had not read the Mission Discourse and yet had been influenced by the life,
Mission and Death of his Master Jesus Christ. He was also confident of the
resurrection and of victory even in the face of defeat and death. He knew that
if he continued to stand for the truth, he would indeed be victorious.
It
is important to note that Stephen did not go around looking for trouble nor did
he desire martyrdom for the sake of dying for Jesus. However, he was unafraid
to stand for the truth even if it meant giving up his life.
The
Jesus who challenged Stephen is the same Jesus who challenges us today. He is
not calling us here to be sadists and look for suffering, persecution and pain.
Rather he is challenging us to go about doing what we have to do, to be as
prudent as possible about it and if despite that persecution, suffering and
pain come, to be prepared and ready for it and not to be afraid.
The Season of Christmas
The season of Christmas begins on the day after Christmas and continues till the feast of the Baptism of the Lord. However, every year, the fist day after Christmas (except if it is a Sunday) is celebrated as the feast of St. Stephen the first martyr of the Church. The second day after Christmas is the feast of St. John the Evangelist and the day after that is the feast of the Holy Innocents. This is why the weekday readings during the season of Christmas begin from December 29.
The revelation of Jesus as a child begins in the
Temple during the event of his presentation by his parents and through the
mouths of Simeon and Anna. Jesus is indeed the Word made flesh and splendour of
the Father. Before Jesus can begin his public ministry, John the Baptist bears
witness to him and points him out as the Lamb of God. This identification by
John, results in his own disciples going after Jesus, because they realize that
while they did receive a great deal as disciples of John, they will receive the
completeness of revelation in Jesus. The first words that Jesus utters in his
public ministry are words that invite people to a change of mind and heart
because they have been forgiven and loved unconditionally. The change is not a
condition, but a consequence of having received unconditional love from God.
Since his mission is a tangible mission, he shows this by feeding five thousand
and satisfying them completely. He also walks on the water to show that he has
subdued evil and that he is indeed Son of God. His Mission is to be available
to all but very especially the poorest of the poor, the outcasts, the
marginalized and lepers. He has come to heal and make whole those who need his
healing touch.
Tuesday, 24 December 2024
Christmas - December 25, 2024
December 25, 2024 - Christmas - You can be more
The
Introduction and the Entrance Antiphon of today’s liturgy makes clear that for
those who celebrate Christmas the word of God is no longer merely the message
spoken by the prophets, but the messenger of God in person. The Word of God is
a child born for us on whose shoulder dominion will be laid. This is seen
clearly in the readings that have been chosen for today.
In
the first reading from the Second Book of Isaiah which is a prophetic oracle of
salvation, the prophet announces through a messenger the return of the exiles
to Jerusalem. Jerusalem which had experienced war, destruction and sorrow will
now experience peace, unity and happiness. This is the good news that is
proclaimed.
The
letter to the Hebrews takes up the theme of the good news spoken through God’s
word in a variety of ways. In the old days, this was spoken through the
prophets, but in the now, the new days God will not content himself with merely
speaking through intermediaries but speaks through a part of himself when he
speaks through his son. His speaking is definitive not because God will not
speak again, but because in Jesus, God has said all that he would want to say.
God will not need to speak like this anymore.
This
is also the theme of the prologue of the Gospel of John. However, John puts it
even more elaborately than Hebrews does. Jesus is here described as the one who
was with God from all eternity, who was, is and will be divine. This Word “became flesh and dwelt among us.” But again this totally other "Word"
has a history and a purpose. He comes
into the world as life and light. He
asks to be accepted in faith. His own
did not accept him; throughout history he offers himself to all of good
will. Those who do accept him he
empowers to become children of God, to have a new birth, to be born of God in
the new birth of the Spirit.
The
impossible has become possible, the totally incomprehensible has become
somewhat comprehensible and our humanity is never again to be seen as a
limitation but as an advantage. We have been blessed with a new and radiant
vision. God could not be seen, but now in Jesus he is visible. Our God is not a
God out there or up there, but a God who is with us and for us and showed us
this in the unique and astounding way of becoming like us. We share through the
Incarnation in the very life of God. Our cry after the Incarnation is not a
plaintive “I’m only human”, but an exuberant, “I’m human”. This is what
Christmas means and this is what the birth of the Christ child is saying.
Before the Incarnation of Jesus, we human beings thought we could be only this
brave, but the Incarnation has shown that we can be braver. Before the
Incarnation we thought we could only love so much, but the Incarnation has
shown that we can love even more and to the very end. Before Jesus’ incarnation
we human beings thought we could be only so much, but the Incarnation of God
shows us that we can be more. We have become through the incarnation, children,
women and men of the Magis, the greater, the more. The Incarnation has made
each of us aware of the immense potential that exists in us because we have
been graced through the humanity of the divinity. Christ became human to show
us that even in our humanity we can become divine. The Incarnation does not
simply invite us to be good men and women, rather through the Incarnation;
Jesus makes us into people who can use all their strengths and defects to the
service and the glory of God. This is the proof to us that it is not by our own
will power that we are able to become children of God. It is by God's grace, by
God's unmerited and unconditional love of us.
Thus,
Christmas is not merely the celebration of a historical birth or a birth that
took place over two thousand years ago. It is about becoming conscious of who
we really are as human beings. It is the celebration of life in all its
fullness. It is the celebration of the transformation of limit to
limitlessness, of selfishness to selflessness, of bondage and fear to freedom
and unconditional love.
Christmas
belongs not only to a few who call themselves Christians but to the entire
earth. The lowly animals, birds, plants, trees indeed the whole of nature
participates in this nativity of the divine light at Christmas. Our compassion
for our human brothers and sisters is increased when we realize that the
animals, birds, plants, trees and the rest of nature is also made up of
wondrous beings in even more humble, limited and unrecognizable form than
ourselves.
As
the Logos (Word) descends into the earth and becomes sarx (flesh) to bring
Light to the world, we realize that it is in and through this Light that we
have life.
Monday, 23 December 2024
Tuesday, December 24, 2024 - Does fear still rule the larger majority of your actions? What will you do about it today?
To
read the texts click on the texts: 2 Sam 7:1-5, 8-12.14.16; Lk 1:67-79
Zechariah’s
song, which is traditionally called “The Benedictus” (Blessed), is the text
which the Church reads on the day before Christmas. It may be seen to be
divided into two parts. The first part praises God for his messianic
deliverance and the second speaks of John the Baptist’s role in this
deliverance. The progression of thought
in the Benedictus shows that the true end of God’s redemption is not merely
deliverance from political domination, but the creation of conditions in which
God’s people can worship and serve God without fear. When people are released
from external domination, they can worship in peace. The people of God are a
covenant people, saved and rescued by the hand of God. God has thereby fulfilled the promises to
Abraham and to David. Holiness and righteousness are to mark God’s people “all
the days of our life”. The hymn comes to a climax as it describes the place of
John in God’s redemptive work. John’s birth announced God’s new deliverance.
John would be a prophet who would go before the Lord. Four infinitives outline the progress of
God’s redemptive work. The first two describe the role of John the Baptist. The
last two allude to the inauguration of the kingdom, “when the day shall dawn
upon us from on high”.
The
mark of the redeemed is that they live out of the knowledge of God that has
been given to them. Darkness is dispelled by the revelation of God’s being and
God’s grace toward us. Finally, through John’s call for justice and
righteousness, and far more through Jesus’ unique ministry, God would “guide
our feet into the way of peace”
The
Benedictus links the promise of salvation and redemption inseparably to the
achievement of peace. God’s people cannot have redemption without peace, for
each is necessary for the realization of the other. It affirms that God’s
purposes are being fulfilled in the delivering of his people from the hands of
their oppressors. Their feet are being guided in the way of peace so that they
may worship without fear.
Monday, December 23, 2024 - Will you speak God’s word to at least one person today?
To read the texts click on the texts: Mal3:1-4, 23-24; Lk 1:57-66
Two days before the birth of the Messiah, the Church invites us to reflect on the birth, naming, and circumcision of his precursor or forerunner, John the Baptist.
Luke does not give us too many details about the birth of John, and he narrates it with a short sentence. He focuses more on the events that follow the birth and, through them, show that God’s word spoken through the angel, Gabriel, is being fulfilled. Elizabeth does bear a son and the people rejoice at the birth because of the great mercy shown by God.
Circumcision of the child on the eight day was in accord with Gen 17:9-14 where God makes circumcision on the eight day a sign of the covenant with Abraham. It was the father who normally named the child and, in doing so, recognized the child as his own. Sometimes, the child was named after the father, especially if the father was a person who was highly esteemed. Objections were raised to the name “John” (“God had been gracious”), chosen by Elizabeth. That the people made signs to Zechariah to ask him what he wanted to name the child indicates that, besides being dumb, he was also deaf. The moment Zechariah writes the name “John” on a writing tablet, Zechariah regains his speech. Once again, God’s word comes to pass. The fear and amazement with which the people respond to these happenings is an indication that they experienced God’s awesome power. The question that the people ask, about what the child would turn out to be, is answered in summary form by Luke when he ends this narrative by stating that “the hand of the Lord was with him.”
God’s word is a word of power and will
come to pass, no matter how many obstacles we may put in its way. It is a word
that enhances and builds up, a word that gives life. To be sure, we may not
always be able to understand and accept it for what it is, but in the final
analysis, it is always a word that is for our good and for his glory.
Saturday, 21 December 2024
Sunday, December 22, 2024 - Believe that you have received it and it will be yours.
To read the texts click on the texts: Mic 5:1-4; Heb10:5-10; Lk 1:39-44
The visitation of the Blessed Virgin Mary is often
interpreted as Mary’s concern for Elizabeth. Mary had heard from the angel that
Elizabeth was in her six month and so rushes to her aid. This is true but only
at the very superficial level. If this were the only point, then it would seem
strange that Mary who rushed to Elizabeth’s aid would leave after three months
of her arrival there i.e. soon after Elizabeth’s delivery of John – a time when
she should really get all the help that
she would need. Thus Luke makes a deeper point when he narrates the incidents
of the visitation. It is that Mary was so full of the ‘good news’ that she
could not contain it within herself but had to share it. It was ‘good news’ not
only for her but for the whole world.
This good news is what Micah speaks about in the
first reading of today. The ruler of Israel is struck upon the cheek with a
rod, things seem to be totally out of control and there is a feeling of being
closed in all sides and defeat is staring us in the face. Yet, there shall come
forth one who is to rule and take control over the most distressing situation.
This movement from suffering to hope reminds us that God is at work to see that
our individual life-pilgrimage will move in the same direction. Micah’s words
repeat again and again the liberating intention of God not to let people remain
trapped in their experience of exile. It is important to note that these
hopeful words from Micah do not belittle the reality of suffering. Pain is
taken seriously and is part of the human condition. However, the point is that
even in the midst of pain there is hope. God is working to make all things
well. The mention of both Bethlehem and Ephrathah makes a double connection
with David, including both geographic location and family identification. The
small size of Bethlehem, which is one of the little clans of Judah, is of no
consequence to God, When God is about to do something great, human estimates of
status, size, power, and influence are completely irrelevant. In fact, God
often deliberately chooses someone whom we would probably dismiss as the most
unlikely candidate for carrying out God’s mission.
This is evident in the choice of Mary chosen by God
to bring Jesus into the world. She was from Nazareth, an obscure village, from
which the Messiah was not expected. She was a simple village girl. Yet, it was
she who was chosen, to be part of the earth shattering event that would change
the course of history forever. The Incarnation occurred within a very real
world, a limited world, a broken world, a world that was very much in need of
healing.
Mary’s visit to Elizabeth was done in haste or
urgency. Mary wanted to share such wonderful news. Elizabeth responds to Mary’s
visit with four oracles. The first declares the blessedness of Mary. Elizabeth
recognizes that Mary is blessed by God because of her openness and generosity.
The second oracle discloses the identity of the child in Mary’s womb. The child
is indeed the Lord. The third explains the leap that the child in Elizabeth’s
womb gives. It is a leap of joy. Even in the womb of his mother, John the
Baptist begins his role as the precursor or pointer to Jesus. The fourth and
final oracle speaks of unconditional faith and trust. It speaks of the courage
to believe even when things are in the future. It speaks of total confidence in
God’s word, knowing fully well that even if all evidence seems to point to the
contrary, God will fulfill what is promised. This is the confidence of Mary. It
is the confidence with which she dared not merely to say Yes to God but to add
that it be done to her according to God’s will. This was because she knew that
what God could do in her would be infinitely greater than when she could ever
do, even with God’s help. This attitude of Mary resulted in her womb becoming
the location in which the greatest of all events would take place. Her womb
became the place in which all expectations would be exceeded. Her womb became
that place in which not merely would a ruler be born, but in which the king of
all kings would take residence. Her womb became God’s first home on earth.
The letter to the Hebrews confirms Mary’s
disposition and attitude when it speaks about the disposition and attitude of
Jesus. His focus was to do God’s will and to let it be done to him. Like Mary,
Jesus too knew that what God could accomplish in him would be infinitely
greater than anything else.
As we stand at the threshold of Christmas, we are
invited to adopt the attitude of Mary. It is true that even today things are
not as they ought to be. It is true that injustice, prejudice, disharmony,
intolerance and fanaticism still raise their ugly heads. It is true that the
poor are becoming poorer today than they were some years ago and the rich have
only gotten richer and often at the expense of the poor. Like Mary we are
challenged to believe that if we let it be done to us, Christ will be born in
our minds and hearts and the vision of Micah for a just world will be fulfilled
because our God lives in our world.
Friday, 20 December 2024
Saturday, December 21, 2024 - Are you generally a happy person, or do you go about life as if the burden of the whole world is on your shoulders? Will you give up that burden today?
To read the texts
click on the texts: Song 2:8-14; Lk 1:39-45
The text of today,
which concerns Mary’s visit to Elizabeth, is also the scriptural basis for the
second Joyful mystery of the Rosary.
Since the angel does
not ask Mary to visit Elizabeth, or even suggest it, the alacrity with which
Mary goes to visit Elizabeth expresses clearly that Mary trusted the angel’s
word. Mary’s greeting of Elizabeth results in a sign which is that the baby in
Elizabeth’s womb leaps and Elizabeth is filled with the Holy Spirit. This could
also indicate that the announcement of the angel to Zechariah that their child
would be filled with the Holy Spirit is being fulfilled. Being filled with the
Holy Spirit, Elizabeth is also able to utter an oracle which seems to have as
its source, the Spirit of God. She recognizes Mary and the child in her womb as
blessed. Not only has Elizabeth been blessed, because God answered her
prayer for the gift of a child, she has also been blessed by a visit from the
one who is called to be the mother of her Lord. The leap of the babe in
Elizabeth’s womb was a leap of joy. John has already begun to fulfill his
calling as one who would declare the Lord’s coming and prepare the way for him.
Mary is blessed because she dared to believe in God’s word.
When joy or happiness is shared it is
doubled; when sorrow or sadness is shared it is halved. The joy of Elizabeth
and Mary on their respective vocations is shared by the other and hence, both
experience a doubling of their joy. This joy is experienced by even the child
in Elizabeth’s womb, because it is a genuine joy felt by its mother.
Life is too short to cry or be sad.
Life is too short not to be happy or not to share in the joy of others.
Thursday, 19 December 2024
Friday, December 20, 2024 - Do you believe that God can do the impossible in your life? How will you show this belief?
To read the texts
click on the texts: Isa 7:10-14; Lk 1:26-38
The text of today’s Gospel relates a
scene immediately after the announcement of the birth of John the Baptist and
contains the announcement of the birth of Jesus. There are many similarities in
the annunciations to Mary and to Zechariah. The angel Gabriel is the one who
makes both announcements. Both Zechariah and Mary are called by name and
exhorted not to be afraid. Both ask a question of the angel, and it is the
angel who tells them what name each child is to be given. It is the angel
who predicts what each child will turn out to be. However, even as there are
similarities, there are differences in the narratives. While the announcement
to Zechariah comes in the Temple and as a result of his fervent prayer, the
announcement to Mary comes (apparently) when she is in her home and it is
unanticipated. While Zechariah and his wife Elizabeth are advanced in age, Mary
has not yet stayed with her husband, and so is a virgin. The birth of John to
parents who are past the age of child bearing is a miracle, but even greater is
the miracle of the birth of Jesus, who would be born through the Holy Spirit,
and to a virgin. Even as John the Baptist goes with the spirit and power of
Elijah, Jesus will be called “Son of God”. Luke clearly wants to show John as
great, but only the forerunner of the Messiah, Jesus, who is greater.
Here, too, like in the
case of the announcement of the birth of John the Baptist, God intervenes in
human history. 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
favors will enjoy the things we equate with a good life: social standing,
wealth, and good health. Yet Mary, God’s favored 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, “favored,” 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.
Thursday, December 19, 2024 - Do you believe that God can do the impossible in your life? How will you show this belief?
To
read the texts click on the texts: Judges 13:2-7, 24-25; Lk 1:5-25
The
text of today is unique to Luke and is about the foretelling or annunciation of
the birth of John the Baptist. It begins by introducing Zechariah and Elizabeth
and then moves to the temple where the announcement of the birth is made by an
angel. Zechariah responds to this
announcement in disbelief and leaves the Temple after being struck dumb. The
announced child is conceived in Elizabeth’s womb fulfilling the angelic
announcement.
In
the first verses of today’s text, Zechariah and Elizabeth are introduced.
Zechariah means “God has remembered,” and Elizabeth means something like “My
God’s oath.” While Zechariah is a priest, Elizabeth is from a priestly family.
By stating that they were childless (when barrenness was regarded as a tragedy,
a disgrace, and even a sign of God’s punishment), despite the fact they were
righteous and blameless, Luke probably wants to indicate that there is no
connection between sin and punishment. That they were advanced in age, and so
may have lost all hope of having a child, is to show the wondrous nature of the
angelic announcement.
The
priests were divided into 24 groups, and each group served twice a year for a
week at a time in the Temple. On this occasion, Zechariah was chosen to enter
the sanctuary and offer the incense. A sacrifice was offered twice a day, both
on the outer altar and on the inner altar, inside the sanctuary. A list was
compiled of those priests who had never been chosen to enter the sanctuary, and
then lots were cast to determine the priests who would bring the sacrifice to
the altar and clean the ashes off of it. This honour normally came only once in
a lifetime. This was perhaps the most dramatic moment in Zechariah’s life as a
priest. It was thus a significant moment for God to break into human history.
Zechariah’s
immediate response to the angels’ appearance was one of fear and terror. The
first words spoke by a character in the Gospel of Luke are by the angel and are
an exhortation not to be afraid. The angel then announces, not only the birth
of a son to Zechariah and Elizabeth, but also the greatness of the child. The
name of the child is to be John, a name which means “God has shown favour” or
“God is gracious”. Zechariah’s response is a direct quotation of Gen 15:8, “How
will I know that this is so?” To Zechariah’s emphatic “I am an old man.”, the
angel responds with an even more emphatic, “I am Gabriel.” Gabriel was sent to
speak for God, but because Zechariah did not receive the good news, he would
not be able to speak until the annunciation was fulfilled and the child was
born. Though Zechariah was to pronounce a blessing on the people after he came
out of the sanctuary, he could not do so since he had lost the power of speech.
The
angel’s announcement comes to pass and Elizabeth conceives. She praises God for
his graciousness to her.
There
are numerous occasions in our lives when things do not go the way we want them
to go. We try everything and nothing seems to work. We begin to think that God
does not care for us or that he is punishing us for some wrong that we or our
forefathers did. We might even stop praying at these times and lose faith. The
text of today calls for exactly opposite attitudes to these and challenges us
to cultivate them.
First,
if things are not going the way we want them to go, it does not mean that God
is punishing us for some past sins. There is very clearly no connection between
sin and God’s punishment. To be sure, any kind of negative feelings that we
harbor, any resentment that we hold on to, any sediments of anger residing in
our hearts, can lead to blocks in our minds and bodies and can affect our
health. Giving in to despair and desperation and losing hope can also lead to
ill health.
The
call is a call to hope. It is a call to continue to petition God, and to keep
asking him for what we need, with confidence and courage. It is a call to
continue to believe that God can do what is impossible and that nothing and no
one is outside the scope of God’s power. He can, with a word, make all things
whole.
Wednesday, 18 December 2024
Tuesday, 17 December 2024
Wednesday, December 18, 2024 - What name do you use to address Jesus? Why?
To read the texts click on the texts: Isa 45: 6-8, 18, 21-26; Lk 7:19-23
Though Luke has
mentioned earlier in his Gospel (3:20) that John was in prison, there is
nothing to suggest that he is still in prison when he asks the question about
Jesus’ identity. Here, the question is asked after John receives a report from
two of his disciples about the things that Jesus was doing. Thus, a number of
explanations have been offered as to why John asked this question of Jesus. One
reason is that John, after hearing the report from his disciples, was troubled
by uncertainty. If he was still in prison (as Matthew clearly states he was
when he sent his disciples to ask the question) then this uncertainty would
have been greater.
Another reason is that John expected the Messiah to come with spewing fire and
venom, but Jesus was reaching out to people in unconditional love. This surprised John since Jesus was not the kind of
Messiah he had expected. Another reason is that John, though not sure, was
hopeful that The Messiah, whose coming he had announced, had indeed come in
Jesus and that would vindicate his own proclamation. Or, John thought that, by asking such a
question of Jesus, he could encourage him to make a public announcement so that
all would know that the Messianic age had arrived.
The
disciples sent by John repeat the question of John to Jesus. In his response to
them, who had probably seen, just then, the healings performed by him, Jesus
lists six prophetic actions. These actions
are works which both Elijah and Elisha had accomplished, as well as others
mentioned in the book of Isaiah. Jesus was not merely a prophet, like Elijah or
Elisha; he was the fulfillment of all the prophets. Besides healing those in
need of it, the poor were also promised redemption through the preaching of
Jesus. Jesus’ answer ends with a challenge not to have a stereotypical view of
him or a preconceived notion that will prevent one from encountering Jesus as
he is. A blessing is pronounced on those who will not reject him even though he
turns out to be different from what they expected, imagined, or hoped he would
be.
Jesus
cannot be captured in an image, or picture, or put in a box. He remains bigger
than anything we can ever imagine. Thus, what is required if one is to
encounter him is to get rid of any categories that we may have used to define
him. Jesus fits no specific category and
yet, belongs to all of them. We sometimes think we know who Jesus is, what he
stands for, and what he is doing, and then he surprises us and does something
quite contrary to our expectations. Many scholars and holy men and women have
proposed first one understanding of who Jesus is, and then another. They are
all correct and all incorrect. Thus, the best response to Jesus is to be
constantly open to whatever revelation he decides to make and to keep our whole
being open in the hope that we will encounter him.
It is
only important for us to constantly realize that God has acted in Jesus, and
has been revealed as a God of the poor, a God who wants all people to be whole,
a God who reaches out to the lame, the blind, the deaf, the mute, and the scum
of society. God reaches out to tell them
that they are loved and honoured because they, too, are created in the image and
likeness of God. The ones who accept
this Jesus, will also accept that the mission he inaugurated is now their own,
and they are called to join him in continuing it as he would have done.
Monday, 16 December 2024
Tuesday, December 17, 2024 - Are you a person who says but does not do? Do you say YES but mean NO?
To read the texts click on the texts: Zeph 3:1-2, 9-13; Mt 21:28-32
The parable, which is the text of today, is exclusive to Matthew and contains the first of three parables. These parables are all addressed to the chief priests and elders of the people, as a continuation of Jesus’ response to their challenge of his authority. Since they remained silent to his earlier question about John the Baptist, the Matthean Jesus begins this parable by forcing them to answer. He does this through the question, “What do you think?” The older son is first asked to go and work in the vineyard. He initially refuses, but afterwards, relents and goes. Since the older son refused him at first, the father then goes to the younger son and asks that he go and work in the vineyard. This son replied that would certainly go, but did not do so. Without any doubt, the one who did the will of the Father was the older son who was asked first.
The Parable does not seem to be so much about Jew and gentile as it is about religious leader and public sinner. Thus, Jesus is saying that the scum of society, though it says no to God, repents, performs the Father's will, and enters the kingdom, whereas the religious authorities loudly say yes to God but never do what he says, and therefore they fail to enter.
Both religious leaders and public sinners had John as a pointer of the way to Jesus and the kingdom. Yet, of these, while the sinners repented and believed, the religious did not, even after seeing sinners repent.
Lip service is easy. It does not require any action on
the part of the person who gives it. This kind of person merely says, but will
not do. Committed service is more difficult, because this calls for action and
putting oneself out for the sake of another. It is not those who say “Lord,
Lord”, but those who DO what God wants, who will gain entry into the kingdom.
Sunday, 15 December 2024
Monday, December 16, 2024 - Do you usually mean what you say?
To read the texts click on the texts: Num 24:2-7, 15-17; Mt 21:23-27
In these verses, in the Gospel of Matthew, Jesus enters the Temple for the last time. Even while he teaches, the chief priests and elders of the people challenge his authority. The context in Matthew for this challenge seems to include Jesus’ cleansing of the Temple, his miraculous healing, and also, perhaps, his teaching in the Temple. In his response to this challenge, Jesus mentions John the Baptist and his entire ministry, including his baptism. In doing so, Jesus is not being evasive. He is trying to get the chief priests and elders to recognize that John was, indeed, sent by God, so that they will then be able to recognize Jesus as the Messiah, about whom John prophesied. If they gave the correct answer to the question that Jesus asked, they would know from where Jesus’ authority comes.
The answer of the chief priests and elders that they did not know is loaded with meaning. This is evident in the way they argued among themselves how they must respond. Thus, what they were in effect saying was that they knew, but did not want to say it aloud because that would lead to their being trapped in their own net. If they answered that John was from God, they would have to also answer why they did not accept him and his baptism. However, even more than that, they would have to answer why they are not accepting Jesus to whom John pointed. They could answer that John was not from God, or of human origin, since they were afraid of the people who regarded John as a prophet from God. This leads them to realize that it better not to answer at all. Jesus responds by refusing to answer their question, since they have shown that they do not have the authority to ask it. Since they have not opted for John, they have not opted for Jesus.
While it is true that a person will not know the
answer to all questions and “I do not know” is an accepted and legitimate
response because of the fragmentary nature of human knowledge, we must be
careful in using “I do not know” when we really mean that we do not want to
know or do not want to say. We may not want to know because the knowledge that
we profess to have will demand a response from us. We may not be ready for this response and,
thus, hide our closed minds under the words “I do not know”. We may not want to
say because we are afraid of the consequences that our views will have, on us
and, on others. We may prefer to let
things be as they are rather than rock the boat and topple over ourselves.
Saturday, 14 December 2024
Sunday, December 15, 2024 - What must we do to receive his gift of peace?
To read the texts click on the texts: Zeph3:14-18; Phil4:4-7; Lk 3:10-18
The
Third Sunday of Advent is called Gaudete Sunday. Gaudete is Latin for
‘rejoice.’ Rejoice is the first word of the Entrance Antiphon of today’s
liturgy. It is also a call found in the first and second readings of today. In
the first reading, the whole of Jerusalem is invited to rejoice because the
Lord has taken away all judgements and turned away all enemies. In the second
reading, Paul invites the community, at Philippi, to rejoice in the Lord
because the Lord is near. It is a positive command and one that Paul repeats so
as to make the call to rejoice emphatic.
We
realise that the Lord is near and that we must, indeed, rejoice because that is
true. We also realize that, in order that this rejoicing is genuine and
authentic. We must ask, like the groups in the Gospel text of today asked:
“What should we do?”
This
is the question that is asked of John the Baptist three times in the Gospel
text of today by three different groups of people. It is significant that the
question is not “How should we pray?” or “How often must we fast?” but “What
should we do?” It is an action-oriented question that has to do, not with
inward looking act of repentance but, with outward looking acts of justice and
mercy. It has to do, not with a withdrawal into the desert but, with an
immersion into the market place which is where true repentance is done.
Though
the content of John’s response to each group is different, because it is
specific to that group, the core is the same. Thus, repentance for the crowds
means not to put on sackcloth and ashes or even to offer sacrifices of burnt offerings.
Repentance means outward action. It is a willingness to share with the less
fortunate what one has. It is to realize that one has no right to hoard and
keep for oneself any extra and this is especially so when there are so many who
do not have even the bare minimum. The tax collectors and soldiers are
challenged to refrain from exploiting their positions for personal gain at the
expense of others. They were not to extort, but to be content with their due.
All of John’s responses call for an end to a self-centred and selfish life, a
life based on greed, self-satisfaction, and accumulation of material
possessions. John’s responses call for the beginning of a life that will show
actions of concern for one’s neighbour. Our change of heart will change the
attitude towards the poor.
This
change of heart and mind, as Zephaniah points out, is not the condition but the
consequence of the Lord’s coming in the midst of his people. In the ninth and
concluding oracle of the book, the people of Israel are called to witness the
presence of the Lord. This presence is one of unconditional and eternal love.
It is a presence in which, not only will the people rejoice over God but, God
will also rejoice over his people. The strife is ended, the discord is no more,
and the conflicts and disagreements are a thing of the past. Now, what matters
is that the judgement has been taken away and the reproach has been removed.
The
consequence of the Lord’s coming is, according to Paul, the gift of peace which
does not mean merely the absence of strife or conflict but the total well-being
of the person. It touches every aspect of a person’s life. It is a peace which
means both wholeness and oneness. It is not given to the individual alone but
also to all members of the community as a community.
In
order to receive this peace, it is necessary to rid our hearts and minds of
anything that might prevent it from entering our hearts and our world. As long
as we continue to be self centred and focused only on how much we can
accumulate for ourselves, this peace cannot be known. As long as we continue to
do injustice and not give others their just due, this peace cannot be known. As
long as we close our hearts and minds and ears to the cries of the millions of
our brothers and sisters who have never known or experienced love, this peace
cannot be known.
The
message of John the Baptist to the groups he addressed 2000 years ago still
finds an echo, even today. It is a message which asks us to eliminate greed and
voracity from our hearts because our greed deprives others of what they must
have. It is a message that challenges us never to be unjust and unfair to
others and give up the attitude of selfishness that turns us inward to dwell on
our concerns alone. John invites us to this other way of living which is a far
better way than the one we have been used to till now. We have not experienced
it because we have been too afraid to try it. The challenge, then, is not to
ask “What should we do?” The challenge for us is to do it.
Friday, 13 December 2024
Saturday, December 14, 2024 - Are you still waiting for the Messiah? How will you show that he is present in your midst today?
To read the texts click on the texts: Sir 48:1-4, 9-11; Mt 17:10-13
The text of today is immediately after the Transfiguration and concerns the question that the disciples ask about the coming of Elijah. This question is extremely important because it concerns the authenticity of the Messiah. There are three views regarding the “WHY” of the disciples’ question. The first is: If the scribes say that Elijah must come before the Messiah comes, and if Elijah has not yet come, then can Jesus be the Messiah? The second view is that the disciples’ question was prompted by their assumption that Elijah’s appearance at the Transfiguration was itself his coming again, as prophesied by the prophet Malachi, and so the question of the disciples’ is: Why did Jesus (if he is the Messiah) appear before Elijah did, when the scribes say the order should be reversed. The third view is that Elijah was expected to come again and restore justice and teach people the meaning of true worship. If this is so, then how could the Messiah, who would come after this restoration by Elijah, be killed in the violent manner that Jesus had predicted?
The third view seems to fit the context best, since Jesus’ answer to the disciples’ question confirms this. Elijah has indeed returned and he has returned in the person of John the Baptist. His attempt to restore all things was rejected by the majority. Indeed, he was killed violently. The Messiah, who has come in Jesus, (and who comes after John) will thus suffer the same fate. It is therefore not surprising that the Messiah will be treated shamefully, rejected by the people, and killed violently. Though Jesus had not explicitly identified John the Baptist with Elijah, the disciples understood that he was speaking of John the Baptist when he spoke of Elijah having come.
Preconceived notions that we may have prevent us from
seeing things as they are. We often see things, not as they are, but as we are.
This is why we miss out on so much that life has to offer. What is required, in
order to be able to see, is an openness and receptivity which are gifts that
God gives us, if we but ask. This openness and receptivity allows us a new
vision, a new insight, and a new way of seeing.
Thursday, 12 December 2024
Friday, December 13, 2024 - Do you regard yourself as a contented person or are you a constant complainer?
To read the texts click on the texts: Isa 48:17-19; Mt 11:16-19
In the text of today, Jesus uses an analogy to show his view of the present generation. One group wants to play a happy game, a game of joy, a game of a wedding celebration, but the other group will not join. The first group then agrees to change the game to a game of mourning, a game of sorrow, a game of funerals, but even with this change, the other group will not participate.
The latter option corresponds to the gaunt and ascetic figure of John, whose message of coming judgment was too threatening, and whose life-style was too unworldly for the sophisticates of “this generation.” But when Jesus came in meekness, announcing the peaceable kingdom of unconditional love and forgiveness and celebrating the goodness of life with all, he was rejected as not “spiritual” enough. “This generation’s” description of Jesus as a glutton and a drunkard is reminiscent of Deut 21:20, suggesting more than merely an insult: Jesus is a rebellious Israelite worthy of stoning, one who should be executed in order to purge evil from the midst of the covenant community. For you, “the Baptist is a madman because he fasts, while you want to make merry; me you reproach because I eat with publicans, while you insist on strict separation from sinners”. You hate the preaching of repentance, and you hate the proclamation of the Gospel. The change of “all her children” found in Luke, to “her actions” in Matthew is probably because Matthew wants to identify Jesus as Wisdom incarnate and not merely as one of Wisdom’s messengers. Wisdom is proved right by her actions since they are the actions of Jesus himself.
The mother of a young boy of 10 was at her wits end
when it came to dealing with him. Nothing she did would please him and he would
always complain about something or other. If she fried an egg for him at
breakfast, he would refuse to eat it and ask for a boiled one instead. If she
boiled one the next day, he would ask for a fried egg. This went on and she had
reached the end of her tether. One morning before breakfast, she thought she
would be able to win and so fried one egg and boiled another. The boy came to
the breakfast table, looked at both eggs, and said to his mother; “You fried
the wrong one”.
Wednesday, 11 December 2024
Thursday, December 12, 2024 - What one action will you perform today to make Jesus known to someone who has not encountered him?
To read the texts click on the texts: Isa 41:13-20; Mt 11:11-15
John the Baptist is clearly a precursor in the Synoptic Gospels. He is the one who goes before the Lord to prepare his way. In Matthew, John has a borderline role. John is the last and greatest of all prophets until the time of Jesus. He is indeed the one who, alone among the prophets of the Old Testament, was the forerunner of the Messiah and this is what makes him the greatest human being.
Even so, John does not belong to the new era of God’s rule inaugurated by Jesus. While on the one hand, the content of his proclamation about the kingdom is the same as that of Jesus; on the other hand, even the least in the kingdom is greater than John.
The “least” in the kingdom, who is greater than John, while it may refer to Jesus (who came after John and was “younger” than him), here seems to refer to the disciples. These are greater than John because they have the privilege of seeing the inauguration of the kingdom which John was not privileged to see. They are also the ones who recognize the Messiah and point to him more clearly than John could hope to do.
From the beginning of Jesus' ministry, the kingdom has been forcefully advancing. The Prophets and the Law prophesied until then and, implicitly, prophesied this new era. And from that time on, the fulfillment of the prophecy, the kingdom itself has been forcefully advancing. This advancement cannot be seen by those who have closed themselves to this kind of revelation and thus, the text ends with the invitation to hear.
The kingdom that
Jesus inaugurated continues to advance today despite many setbacks. It is not a
kingdom that advances by force or by any kind of pressure. It is a kingdom that wins over opponents by
that unconditional love with which Jesus began it. We in the present generation
are the fortunate ones who have been privileged to witness the kingdom. Now, it
is our responsibility to point to him and make him known to those who have not
yet had the privilege of encountering him as we have done.
Tuesday, 10 December 2024
Wednesday, December 11, 2024 - Are you carrying the burden of unforgiveness, guilt, resentment, jealousy, or anger in your heart? Will you lay down that burden on Jesus’ shoulders today?
To read the texts click on the texts: Isa 40:25-31; Mt 11:28-30
The verses that make up the text of today are
exclusive to Matthew. They are an invitation from Jesus to all those who are
burdened. The burden referred to here is most likely the burden of religious
obligation. This often became an obstacle in one’s path to God. While “yoke”
generally meant obedience or even servitude, here the yoke is Jesus’ own yoke.
Thus, this is not the yoke of the law; rather, it is the yoke that will deliver
one from the artificial burdens of human religion. The “easy yoke” of Jesus is
not an invitation to a life of ease but to a life of freedom. This is why it is
important to “learn” from Jesus as a disciple learns from his/her teacher. This
learning is not imitation but is learning from the revelation of God made
visible in Jesus. When one recognizes who God really is, after learning from
Jesus, one realizes that God is indeed a God who desires that all men and women
be free and serve him only in freedom rather than from any external compulsion.
Jesus invites
anyone who wishes to come to him to do so. No one is excluded. What are
required are openness and a desire to see a new revelation of God. It is a
revelation that only Jesus is competent to make because he alone knows the
Father, as father, and reveals him as such. This revelation is of a God who
will not burden people with sets of rules and regulations. It is a revelation
of a God who is unconditional love and who can be recognized only when love abounds.
Monday, 9 December 2024
Tuesday, December 10, 2024 - How will you show practical concern for at least one person today?
To read the texts click on the texts: Isa 40:1-11; Mt 18:12-14
The Gospel text of today is taken from the fourth discourse in the Gospel of Matthew, known as “The Community Discourse”. It is addressed primarily to members of Matthew’s community and not to outsiders.
The parable of the lost sheep is found also in the
Gospel of Luke. The context in Luke, however, is quite different from that in
Matthew. While in Luke, it is told as a response to the murmurings of the
Pharisees because Jesus was eating with tax collectors and sinners, in Matthew,
it is part of the Community Discourse.
Thus, the concern in these verses in Matthew is
clearly for members of the community who stray. The point is pastoral care and
sanctification rather than evangelism and justification. The sheep that is lost
is not more valuable than others, but has strayed and needs to be brought back.
The finding and the return of the lost sheep cause joy. Every individual in the
community is important and it is the responsibility of the community to seek
out those who stray and bring them back into the fold. Mature disciples are to
live their lives with the spiritual welfare of others in view. There is no such
thing as an individual Christian. Every Christian is a Christian within
community.
In a world in which individualism seems to be the order of the day, and when each is concerned only about him/herself, the parable of the lost sheep comes as a breath of fresh air. It challenges us to get out of our comfort zones and our selfish ways of living and live instead, lives that are other centered. It informs us that we are, each of us, our brother’s and sister’s keepers; each of us must accept responsibility for them. We are not individuals but one community that must be a community of concern for the other and a community showing this concern by reaching out in love.
Sunday, 8 December 2024
Monday, December 9, 2024- The Immaculate Conception - Will you say YES to all that God wants to do through you today even when you fully cannot understand why?
To read the texts click on the texts: Gen 3:9-15,20; Eph 1:3-6,11-12; Lk 1:26-38
The
feast of the Immaculate Conception, celebrated on December 8, was established
as a universal feast in 1476 by Pope Sixtus IV. He did not define the doctrine
as a dogma, thus leaving Roman Catholics free to believe in it or not without
being accused of heresy; this freedom was reiterated by the Council of Trent.
The existence of the feast was a strong indication of the Church's belief in
the Immaculate Conception, even before its 19th century definition as a dogma.
The
Immaculate Conception was solemnly defined as a dogma by Pope Pius IX in his
constitution Ineffabilis Deus on December 8, 1854. The Catholic Church believes
that the dogma is supported by Scripture (e.g., Mary's being greeted by the
Angel Gabriel as "full of grace") as well as either directly or
indirectly by the writings of Church Fathers such as Irenaeus of Lyons and
Ambrose of Milan. Catholic theology maintains that since Jesus became incarnate
of the Virgin Mary, it was fitting that she be completely free of sin for
expressing her fiat. In 1904 Pope Saint Pius X also addressed the issue in his
Marian encyclical Ad Diem Illum on the Immaculate Conception.
In
the Constitution Ineffabilis Deus of 8 December, 1854, Pius IX pronounced and
defined that the Blessed Virgin Mary "in the first instance of her
conception, by a singular privilege and grace granted by God, in view of the
merits of Jesus Christ, the Saviour of the human race, was preserved exempt
from all stain of original sin."
The
Gospel text chosen for the feast of today relates a scene immediately after the
announcement of the birth of John the Baptist and contains the announcement of
the birth of Jesus. There are many similarities in the annunciations to Mary
and to Zechariah. The angel Gabriel is the one who makes both announcements.
Both Zechariah and Mary are called by name and exhorted not to be afraid. Both
ask a question of the angel, and it is the angel who tells them what name each
child is to be given. It is the angel
who predicts what each child will turn out to be. However, even as there are
similarities, there are differences in the narratives. While the announcement
to Zechariah comes in the Temple and as a result of his fervent prayer, the
announcement to Mary comes (apparently) when she is in her home and it is
unanticipated. While Zechariah and his wife Elizabeth are advanced in age, Mary
has not yet stayed with her husband, and so is a virgin. The birth of John to
parents who are past the age of child bearing is a miracle, but even greater is
the miracle of the birth of Jesus, who would be born through the Holy Spirit,
and to a virgin. Even as John the Baptist goes with the spirit and power of
Elijah, Jesus will be called “Son of God”. Luke clearly wants to show John as
great, but only the forerunner of the Messiah, Jesus, who is greater.
In
response to the announcement of the angel, 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.
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, 7 December 2024
Sunday, December 8, 2024 - A voice in the wilderness
To read the texts click on the texts: Bar 5:1-9; Phil 1:3-6, 8-11; Lk 3:1-6
The
Gospel text of today begins with a number of chronological references. These
are not merely historical but theological. The chronological references are of
two kinds: political and religious or even, secular and religious. By such a
strategy, Luke has succeeded, not only in situating the preaching of John the
Baptist in history but also, in stating that God works through Jesus in every
sphere of human life. No area is beyond the purview of God’s influence.
However, as true as this is, it is also true that God’s word regarding his Son
and his coming is not revealed, not to the high priest, but to a prophet in the
wilderness. He will be the one who will prepare the way of the One who is to
come.
The
preaching of John the Baptist is extensive. It extends, not only to a few
people or even to one category of people but, to all peoples everywhere. It
breaks all barriers and boundaries. In his preaching, John issues a summons, to
all who are willing to listen, to “repent”. This summons is issued in order
that everyone might prepare their minds and hearts for the coming of the Lord.
If all of nature, the valleys, the mountains, and the hills, respond to this
call, then, the least humans can do is to also respond.
This
call to respond to what God is doing for his people is also part of the theme
of the First reading of today. God, in his mercy and infinite love, has visited
his people and brought them salvation. Even in the most miserable conditions,
even when all seems lost, even when it does not seem worthwhile to carry on,
perseverance is indeed, the key. The misery and desolation will not continue
forever. Things will change. This means that his people must constantly engage
with human life in all its complexity, ambiguity, and incomprehension. They do
not deny the sufferings and pains. They do not deny that there are challenges
ahead. Rather, despite their awareness of these things, they plod on. What will
sustain them on the path is the confidence that the Lord will guarantee a just
future.
Even
as we want to believe this, a brief look around us today belies this guarantee.
Injustice and oppression seem to continue unabated and unchecked. The
oppressors are seen to get away with even the most violent of crimes. The cries
of the poor and marginalized seem to fall on deaf ears. Where is the God of
hope? Where is the God of consolation? Where is the God of justice and
righteousness? Why does he not answer?
The
truth is that he is here and that he does answer. He keeps speaking his word at
every moment but, his word will not be heard as long as we close our ears, our
eyes, and our hearts. It is not God, but we, as humans, who are responsible for
the depressing situation in which we find ourselves today. However, even in
this depression, there is a ray of hope and Paul provides it in the Second
reading of today. Writing to the Philippians from prison, he exudes confidence,
courage, and joy. His first words to them are words of thankfulness and joy.
Though he had a capital sentence hanging over him, Paul will not let something
as “minor” as that affects his disposition and attitude. He will continue to be
hopeful. He will continue to believe. The source of his faith is based on what
God has already done in Christ and, what God will do in all who believe. The
Philippians, on their part have let nothing come in the way of their confidence
in God. They have shown this by proclaiming, through their sharing in the good
news, that God, in Christ, is reconciling the world to himself. Thus, despite
all evidence to the contrary, the readings of today converge on one main point:
hope. This hope is not illusive or deceptive, but real and reliable. God has
given grounds for this hope by bringing back his people from exile into
freedom, as Baruch had prophesied. The whole of nature has been transformed by
what God has done for his people. God has given further grounds for this hope
through the proclamation of John the Baptist who announced, not only what God
has already done but also, what he is still in the process of doing. Paul and
the Philippians lived out this hope even in the most trying circumstances. They
continued to believe, even when things seemed totally out of control. They
believed because they were confident that God, who began the good work, would
bring it to completion.
The
readings of today pose two related challenges to us who profess to be disciples
of Jesus. The first challenge is that we continue to proclaim, even when things
do not go the way we want, that God is still in charge. This proclamation
cannot remain at the verbal level but has to be translated into action. The
Church is called to be that “voice in the wilderness” which proclaims that
injustice is at an end and that the poor will be given their just due. We have
to proclaim this message to everyone. It is an inclusive message and thus,
includes the whole of humanity and nature as well.
Baruch
and John the Baptist dared to proclaim the message. Paul and the Philippians
lived it. Will we?
Friday, 6 December 2024
Saturday, December 7, 2024 - Will you speak an enhancing word today? Will you perform a healing action today?
To read the texts click on the texts: Isa 30:19-21, 23-26; Mt 9:35-10:1,6-8
The text of today begins with what is known as a Summary statement. It states succinctly the ministry of Jesus which is both word and action. It forms an inclusion with a similar summary in 4:23 and thus brackets what comes between, namely the Sermon on the Mount (Chapters 5-7) and the Miracle Cycle (Chapters 8-9). Through this Summary, Jesus is portrayed as Messiah in words and deeds. This Summary statement and Jesus’ observation of the crowd, who appear to him as harassed and helpless sheep without a shepherd, serves also as an Introduction to the Mission Discourse in Matthew (10:1-42) which is the second Discourse in the Gospel of Matthew. By placing this Introduction at the beginning of the Mission Discourse, Matthew succeeds in conveying that the Mission of the Disciples is at one with, is continuous with, the Mission of Jesus. Like Jesus, they, too, are called to say and do. They, too, are called to word and action. They, too, are called, like Jesus, to make the Kingdom that they proclaim a tangible reality.
The disciples’ mission is not voluntary activity initiated by them; rather, they are chosen, authorized, and sent by God through Christ. It is his authority with which they are sent. They are to speak and act in Jesus’ name. The content of their missionary proclamation is that the kingdom of heaven has indeed come. This is a kingdom that is not theoretical but extremely practical and down-to-earth. This is why the verbal proclamation has to be accompanied by action. The actions they perform are actions of healing, of making whole. Since the kingdom of heaven is given by God freely and gratuitously, their proclamation and actions must also be done freely and without charge. God’s kingdom cannot be purchased and need not be purchased, since it is God’s free gift.
The mission that Jesus inaugurated continues even today. It is, even now, a mission that must consist of both word and action. The word that is spoken must be a word that enhances and builds up. The action that is performed must be an action that heals and makes whole.