Monday, 7 July 2025
Sunday, 6 July 2025
Monday, July 7, 2025 - On a scale of 1 to 10 where would you mark your faith? Why?
To read the texts click on the texts: Gen 28:10-22; Mt 9:18-26
In
the text of today, which Matthew has taken from Mark, the sandwich construction
is maintained. This means that the first incident is interrupted by the
narration of another incident complete in itself, and after this the first
incident is resumed and completed. The story that is inserted into the story of
raising the ruler’s daughter is the story of the healing of a woman with a
haemorrhage. While Mark gives us the name of the leader of the synagogue,
Jairus (Mark 5:22), Matthew omits his name. Matthew also omits a number of
Marcan details namely Jesus’ question about who touched him and the disciples
response, the fear of the woman about being found out and her falling down
before Jesus. In Matthew it is very clear that the woman is healed not by a magic
touch but by faith. While in Mark, the messengers come to inform Jairus about
his daughter’s death, this whole scene is absent in Matthew, because in
Matthew, the girl is already dead when the ruler comes to him. This has the
effect of the ruler professing resurrection faith in his entreaty.
In
Matthew, the story becomes a confessional statement of faith in the power of
the resurrected Jesus.
In
the first few days or even weeks of a terminal illness, the person who is ill
continues to hope that he/she will get well. As time goes by and the healing
does not occur, soon hope begins to dim. Finally the person gives up and gives
in. The woman’s attitude in the story of today is calling each of us to
perseverance, hope and faith and to develop an attitude of never giving up.
That we must cultivate such an attitude is made clearer when we realise that
Jesus could raise even those whom others gave up for dead.
Saturday, 5 July 2025
Sunday, July 6, 2025 - FOURTEENTH SUNDAY IN ORDINARY TIME - HOW DO YOU DEFINE MISSION? WILL YOU ENGAGE IN MISSION TODAY?
To read the texts click on the texts: Isa 66:10-14c; Gal 6:14-18; Lk 10:1-12,17-20
The
Mission instructions to the seventy (seventy-two) and their return from
Mission, which is the Gospel text for today, are texts that are exclusive to
Luke. Matthew and Mark have Mission instructions only to the twelve. Luke has
this but also has the Mission Discourse to the seventy (seventy-two).
While
some manuscripts have the number seventy, others have the number seventy-two.
The most likely interpretation is that this number is related to the biblical
number of the nations mentioned in Genesis, Chapter 10, wherein the Hebrew text
lists seventy nations and the Septuagint lists seventy-two. This is an
indication that the commissioning of the seventy (seventy-two) foreshadows the
mission of the church to all nations. It is also an indication of the fact that
Mission is not restricted to the select few disciples nor is it to be directed
to a select few. Mission is the task and privilege of all who profess to be
disciples of Jesus and includes every person. Everyone is sent on Mission. The
Mission belongs to all.
In
the first verse, Jesus affirms that the world needs the Church’s Mission
through the words, “the harvest is plentiful but the labourers are few”. He goes on to stress the need for prayer to
the One who can send labourers into the harvest field, which is the whole
world.
The
disciples are then sent out with detailed instructions for Mission. These
include how they are to conduct themselves, what they are to carry for the
journey, and how they are to respond in the face of acceptance or rejection.
At
the very outset, they are warned of the dangers that will be part of their lot
simply because they engage in Mission. However, they are to respond, not with
retaliation or violence but, with innocence, non-resistance, and sincerity.
Since Mission is urgent and critical, they are to go out with as little as
possible. They must not be held up by possessions or things; they must be free
to move on. They must greet no one on the road, not because they are
discourteous or insolent, but to indicate singularity of purpose and urgency.
Mission is not tomorrow or the day after tomorrow, but now. Before receiving
hospitality, they will give the gift of peace to those whose houses they enter.
Since detachment is a key quality that the missioners must possess, they are
not to demand a certain type of food but rather, must eat what is provided.
This also means that they must not impose their culture on another but rather,
possess the openness to assimilate the culture of others.
They
are not only to say, but they are also to do, since Mission is spiritual and
practical. It is inclusive and involves every aspect of human life. Thus, even
as they heal the sick, they will announce the arrival of the kingdom. This
means that they announce the absolute, unrestricted, and unreserved love of
God. This love is a practical love and is shown in deeds, not merely in words.
It is a love given, not because of any merit on the part of the recipients, but
freely and without restraint. It is given simply because God loves first.
The
detachment that the disciples are called to possess is also detachment from the
outcome of Mission. They will be able to possess such detachment when they
realise that the Mission is not theirs, but God’s. Thus, they will not be
deterred or discouraged by rejection or by a negative response. They will keep
on keeping on. They will do what they are meant to do and leave the rest in
God’s hands. God will complete what remains undone by them.
Today,
more than two thousand years after these instructions were given by Jesus, the
task remains. Mission still has to be done. The scope of Mission today has
become even wider to include ecology, the environment, consumerism, and
globalization. It is in the context of a globalized world, a world which is
being systematically destroyed because of the greed of a few, and a world that
is very much in need of healing, that Mission has to be accomplished. The world
needs to be made constantly aware of God’s unconditional love. It is in this
context that the words of God in the first reading, from Isaiah, take on new
meaning. The Lord wants to extend prosperity to all nations. God wants to
reclaim the world and bring it to its original glory. God has given us a
glimpse of this glory by sending Jesus into the world. This glimpse of Jesus
and what he accomplished in his short span of life inspires us to hope and to
look beyond our present and broken world.
It inspires us to look into that new heaven and that new earth in which
all will be comforted and all hearts will rejoice.
This
is the new creation that Paul speaks of in the second reading of today. It is a
victory that has already been achieved by the cross of Jesus Christ. In this
event, God, who created the world, reclaimed it already. The new creation is
not, however, merely a dream or a vision; it is not something that will be
established only in the future. It takes on concrete reality in the community
of God’s people whose lives together already testify to the reconciling power
of the gospel. It is a new creation that is made visible by both the
proclamation and the living out of the unconditional love of God made visible
in Jesus.
Friday, 4 July 2025
Saturday, July 5, 2025 - How often have you made rules and regulations ends in themselves? What will you do about it today?
To read the texts click on the texts: Gen 27:1-5,15-29; Mt 9:14-17
The
question about fasting is raised here by the disciples of John the Baptist.
Jesus’ first response is that the wedding guests do not fast during the
wedding. In other words, the time of Jesus is considered as a time of
celebration, it is the time of the presence of the Kingdom of God. The second
and third responses are about the new cloth and old garment and about new wine
in old wine skins. The point here seems to be that both have their place in
appropriate settings and must not be mixed up. Fasting does have a place in
spirituality, but must not be made an end it itself.
It
is possible that even our good actions might take a hold of us and so become
ends in themselves. There is only one end: God and all else that we do even if
it is good can never be an end. We must use them as means to reach God. This
means that if something helps me, I use it, if it hinders me I give it up.
Thursday, 3 July 2025
Friday, July 4, 2025 - Is your “usual” way of looking a “negative or pessimistic” way? Will you look at persons, things and events positively today?
To read the texts click on the texts: Gen23:1-4, 19, 24:1-8,62-67; Mt9:9-13
The
text of today 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 Hosea 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.
Wednesday, 2 July 2025
Thursday, July 3, 2025 - St. Thomas, Apostle of India - Will one person be 'believing' today because you have made Jesus known to him/her?
To read the texts click on the texts: Acts 10:24-35; Heb 1:2-3; Jn 20:24-29
Thomas
the Apostle, also called Didymus (meaning "Twin," as does
"Thomas" in Aramaic") was one of the Twelve Apostles of Jesus.
He was perhaps the only Apostle who went outside the Roman Empire to preach the
Gospel. He is also believed to have crossed the largest area, which includes
the Parthian Empire and India.
The
text chosen for the Feast of St. Thomas from the Gospel is often mistakenly
referred to as that of “Doubting Thomas”. However, that is a misnomer. Jesus
does not use the word doubt in these verses. Rather, Jesus chides Thomas for
being unbelieving. The story focuses on the grounds of faith. Thomas seeks
tangible proof which the disciples are unable to provide. Jesus provides this
for Thomas and in so doing asks him to move from unbelief to faith.
Thomas
does not touch the hands and side of Jesus as Jesus invites him to do, but
responds with the highest acclamation or title for Jesus anywhere in the New
Testament. Thomas sees God fully revealed in Jesus. This is why Jesus is for
Thomas “My Lord and my God!”
The
Beatitude or blessing pronounced by Jesus on future generations’ states that
having seen Jesus is not a prerequisite for faith. One must first believe in
order to see.
Tuesday, 1 July 2025
Wednesday, July 2, 2025 - Which demons are possessing you and so not allowing you to be free? Do you believe that Jesus can exorcise them from your life today?
To read the texts click on the texts: Gen 21:5,8-20; Mt 8:28-34
The
text begins by stating that Jesus arrived on the other side, which because of
the presence of pigs mentioned in 8,30 is clearly Gentile territory, since Jews
considered pigs as unclean. While in the story in Mark 5,1-20 there is one
demoniac, in Matthew’s story there are two (8,28). The version in Matthew is
considerably shorter than the one in Mark, since Matthew omits many details
that Mark gives. One possible reason for this is that Matthew wants to focus
attention in his story solely on Jesus. The demons recognise Jesus and also
recognise that they belong to two different worlds. In Mark, the demons enter
into conversation with Jesus, but in Matthew they do not, but only beg Jesus to
send them into the herd of swine., and Jesus exorcises them with just one word,
“Go”. Matthew does not tell us what happens to the demoniacs after the demons
leave them. However, when the people of that town are told what happened to the
demoniacs, they beg Jesus to leave their neighbourhood.
More
than physical demons that may possess us, we may be possessed by psychological
demons. These can be feelings of fear, anger, revenge, jealousy, envy and a
pessimistic attitude. If we continue in these feelings we are not living fully
the life that God wants us to live. We need to decide that with the help of
Jesus we are going to get rid of them today.
Monday, 30 June 2025
Tuesday, July 1, 2025 - Have the “storms” of your life sometimes overwhelmed you? Will you believe that with Jesus in the boat of your life these can be controlled?
To read the texts click on the texts: Gen 19:15-29; Mt 8:23-27
The
miracle in our text for today known sometimes as the Calming of The Storm is
found also in Mark (4:35-41) and Luke (8:22-25). It is only Matthew, however,
who emphasises that the disciples “followed Jesus into the boat”. The miracle
is not only a nature miracle but also a story told to indicate that Jesus has
control over the storms of life itself. In Matthew the “storm” indicates the
stormy experience of the community (represented by the disciples in the boat)
who follow Jesus. While in Mark the cry is one of distress (“Teacher do you not
care if we perish?”), in Matthew, it is a liturgical-sounding cry for help
(Save, Lord; we are perishing). In both Mark and Luke the reprimand about
“little faith” is after Jesus has calmed the storm, whereas in Matthew, the
reprimand precedes the calming. This is an indication that “faith” is primary,
and if the disciples had the faith needed, they would not be agitated.
We
may sometimes get disturbed and agitated when things do not happen the way we
expect them to or when we are faced with a difficult situation. At times like
the disciples in the Gospel of Mark we may accuse Jesus of not being concerned
about our plight and at other times like the disciples in the Gospel of Matthew
we may plead with him to come to our aid. No matter which approach we may use,
we need to remember that he will let nothing happen to us that is not part of
his plan and will. We have to continue to do what is required of as and
confidently leave the rest to him.
Sunday, 29 June 2025
Monday, June 30, 2025 - What excuses have you been giving to the call to follow Jesus? What will you do about them today?
To read the texts click on the texts: Gen 18:16-33; Mt 8:18-22
Today’s
text follows immediately after the first three miracles of Matthew’s Miracle
Cycle. In the first three miracles, the disciples are not mentioned at all and
the focus is solely on the authority of Jesus. The text of today and the
miracles that follow emphasise discipleship. The scribe who addresses Jesus in
the text of today is clearly not a disciple because of the term he uses to
address Jesus, namely “Teacher”. In Matthew, only disciples address Jesus as
Lord. The scribe is informed through Jesus’ response that firstly Jesus is the
one who will take the initiative to call and secondly that his priorities need
to be changed. The life to which Jesus calls will need a reversal of
priorities. To the second disciple, Jesus’ response seems hard and brusque.
Some interpret this to mean that the spiritually dead must be left to bury the
physically dead. However, the point is that absolutely nothing can come in the
way of Jesus’ call.
Following
Jesus on Mission means become an “other-centred” person from being
self-centred. It will mean giving up the Ego and placing the other’s need
before my own. It may mean giving up what one holds dear and near. It is an
unconditional following.
Saturday, 28 June 2025
Sunday, June 29, 2025- Saints Peter and Paul - Will you witness to Jesus like Peter and Paul did? How?
To read the texts click on the texts: Acts12:1-11; 2Tm 4:6-8, 17-18; Mt 16:13-19
There
is an old story about the death of St. Peter in Rome during the persecution of
Nero. Peter heard about Nero's plan to burn the city and blame the Christians.
He figured as the one who presided over the church in the city he would be
arrested and put to death. So he did the sensible thing - Peter was always a
sensible man - he got out of town, and at night. The Appian Way was dark for a
while as Peter snuck down it. However, as the night wore on the sky was
illuminated by the flames rising from the city. Peter hurried on and eventually
was far enough away from the city that it was dark again. Then he saw someone
coming in the opposite direction, someone who even at night seemed familiar. It
was the Lord himself. What was he doing out at night and walking towards Rome?
“Where are you going, Lord?” Peter asked him. “To Rome”, Jesus replied, “to be
crucified again in your place”. Peter turned around and returned to Rome and
according to tradition was crucified there.
Though
this story does not agree with what is narrated in the first reading of today
from the Acts of the Apostles, in which we are told that Peter was imprisoned,
it does agree with what the Gospels narrate about Peter’s denials, and brings
out an important facet of the meaning of the feast: Jesus did not choose
strong, brave and courageous individuals to continue the work that he had
begun. He chose weak, frail and cowardly humans. He chose individuals who would
falter and fail. This is the Peter who confessed Jesus as “the Christ, the Son
of the Living God” and to whom the Jesus handed over the “keys” of the Church,
knowing full well that there would be times when the lofty confession would
turn into a base denial.
Paul’s
conversion story is narrated twice in the Acts of the Apostles and Paul himself
speaks of it in some of his letters. His commission as an apostle of Christ
began with a divine revelation of the identity of the Lord Jesus. He reports
the events surrounding his recognition of Jesus as the Lord of glory and his
appointment as apostle to the gentiles. Felled to the ground by a brilliant
light from heaven and hearing a reproachful voice addressing him by name his
first need was to know who it was who broke into his life with such
awe-inspiring power. Just as Jesus told Peter that he would assign to him the
charge of leading his Church once the Peter recognized his master's true
identity, so also Paul's task was given to him only after Jesus revealed
himself as the glorified Lord.
The
apostles' mission thus grew out of their loving knowledge of the person of
Jesus, the Son of the living God. Their work, indeed their whole life, was to
follow from this surpassing knowledge of Christ which became the basis of all
their dealing with others. They were given to the whole Church to teach us not
only what Christ revealed and taught but also how to live as he himself had put
into practice the things willed by the Father.
Today
we marvel at the transformation of these previously weak human leaders. Peter’s
newfound passionate commitment to his Lord and to the fledgling church resulted
in his imprisonment. Paul too was jailed. He did not see this as failure, but
as the destiny that was his in consequence of his commitment to the Gospel. He
had fought the good fight, he had run the race, and he had kept the faith. He
faced death, and he knew it. That was the price they had to pay for their
commitment and fidelity to the Lord.
Their
personalities were very different, their approaches to spreading the Faith were
very different, and their relationships with Christ were very different.
Although the two were both Apostles, there were moments of disagreement and
conflict between them. And yet, they are bound together on this single feast,
as they were bound together by the one Faith, confessing the one Lord, shedding
their blood for him and his mission of peace, justice and love.
Within
the recent past, the church has been tossed to and fro in storms of
controversy. Not one storm, but many storms, and not in one country, but in
many countries. It has been the target of fierce persecution from without, and
it has also allowed evil to corrupt it from within. Whether in circumstances of
harassment or scandal, the lives of many have been diminished, their confidence
undermined and their faith tested.
Without
minimizing the suffering in our current situations, we should remember that
dire trials are really not new to the church. From its very beginning it has
faced opposition. The first reading for today’s feast describes one such
situation.
Despite
its trials, however, the church has survived and even flourished. This is not
due to the strength and holiness of its members. Though Jesus told Peter that
the church would be built upon him, the church’s real foundation was and
continues to be Jesus Christ its Lord. He is the one who commissioned Peter; he
is the one who assures the church of protection. He is the one who stood by
Paul and gave him strength to bring the Gospel to the broader world. The church
may have been built on Peter the former denier and spread by Paul the former
persecutor, but it is the church of Jesus Christ, and it will endure because of
his promise.
Today
we celebrate the fidelity of Peter and Paul, sinners like us all. Initially,
they were both found wanting. When they eventually repented, they were forgiven
by God in Christ. Though they were victims of persecution, their commitment to
Christ and to the church made them heroes. Their victory is evidence that the
gates of hell shall not prevail. Their victory is evidence that we shall indeed
overcome.
Friday, 27 June 2025
Saturday, June 28, 2025 - The Immaculate Heart of Mary - Will you respond like Mary did?
To read the texts click on the texts: Isaiah 61:9-11; Lk 2:41-51
The
Memorial of the Immaculate Heart of Mary is celebrated on the Saturday
following the Feast of the Sacred Heart of Jesus to show the close connection
between Mary and her beloved Son.
This
means that every year the feast is celebrated on the Saturday before the third
Sunday following the feast of Pentecost.
The
Immaculate heart of Mary is a symbol used to represent the interior and
exterior life of Mary. It is used to represent her joys and sorrows, her trials
and strength, her love for her God shown through her determined yes and her
love for all humanity shown in and through the love for her Son.
The
Gospel text chosen for the feast is popularly known as “The Finding in the
Temple” and is taken to mean the finding of Jesus. However, a close look will
indicate that Jesus was never lost. He always knew where he was and where he
was supposed to be. It was Mary and Joseph who were lost without their son.
This
text is found only in the Gospel of Luke and gives us an insight into the
childhood of Jesus. It also indicates the awareness of Jesus even at this young
age of who he was and his relationship with the Father. Even as it does this it
also brings out powerfully the relentless search of Mary for her son. He was
the centre of her life and she would not rest until she found him. What we are
searching for reveals a great deal about who we are.
The
Immaculate heart of Mary reminds us of the response of Mary to the privilege
that she received to be God’s mother. Her response went beyond a mere “yes” or
even co-operation and collaboration with God. Her response let God do in and
through her. This may be termed as a passive activity or an active passivity on
the part of Mary. She became the instrument through which God was able to
reveal his son to the world.
If
we like Mary dare to respond like she did, we too can become instruments in the
hands of God and reveal Jesus to the world.
Thursday, 26 June 2025
Friday, June 27, 2025 - THE MOST SACRED HEART OF JESUS - The Heart of Jesus is ONLY a heart of LOVE
To read the texts click on the texts: Ez 34:11-16; Rom 5:5-11; Lk 15::3-7
Ever
since the seventeenth century when St. Margaret Mary Alacoque was granted
visions of the Sacred Heart and asked to spread this devotion, the Jesuits
represented by her confessor St. Claude de la Colombière, played a fundamental
role in spreading this devotion. Colombière, spoke with Margaret Mary a number
of times and after much prayer, discernment and reflection became convinced of
the validity of her visions.
In recent times, one of the most loved and
admired Generals of the Society of Jesus Fr.
Pedro Arrupe was instrumental in reviving this devotion and placing
Jesuits once again at the forefront of spreading this devotion. This devotion according to Arrupe was “the
centre of the Ignatian experience”. It is an “extraordinarily effective means
as much for gaining personal perfection as for apostolic success”. Arrupe was aware of the fact that the
devotion had to be spread using newer symbols and made every attempt to do so.
According
to one of the visions made to Margaret Mary, Jesus made twelve promises to
those who would have devotion to the Sacred Heart. Of these one is of special
significance. It reads “Sinners shall find in My Heart the source of an
infinite ocean of mercy”. This promise is totally in keeping with the message
of Jesus on every page of the New Testament.
Jesus, the revelation of the Father’s love, was consistent and constant
in his message of the unconditional love of God. His inaugural proclamation as
he began his ministry in Galilee was that the kingdom had indeed come, that
God’s love and mercy and forgiveness was being given freely to anyone who was
willing to open their hearts to such love. His table fellowship with “tax
collectors and sinners” (who were regarded as outcasts and so not to be
associated with) was tangible proof of this promise. Jesus even went as far as
to say “I have come to call not the righteous but sinners” (Mk 2:17). The
parables like those of the Lost Sheep, Lost Coin and ‘Prodigal Father’ (Lk
15:1-32) are further confirmation of this promise. As a matter of fact a clear
connection is made between the murmurings of the ‘Scribes and Pharisees’, “This
fellow welcomes sinners and eats with them” (Lk 15:2) and Jesus’ telling the
parable of the Lost Sheep (Lk 15:3-7). Thus, while “sinners shall find an
infinite ocean of mercy” in the Sacred Heart is not a new teaching, it is an
important reminder to us of how gracious God is, in the heart of Jesus.
What
then does the Feast of the Sacred Heart mean for us today? First the heart is a
symbol of the whole person and so the Sacred Heart of Jesus represents the
whole Christ who is and will always be unconditional and eternal love. This
love of Christ is given freely, without reservation and measure to all who open
themselves to receive it. Second, the feast reminds us of the constant care and
concern that God has even now for each one of us and the whole Universe. By
celebrating the feast we make present the self sacrifice of Jesus for all
humankind. Our God is a God ‘with us and for us’. God is Emmanuel. Third, the
feast of the Sacred Heart reminds us of the intimate connection between the
Sacrament of the Eucharist and devotion to the Sacred Heart. The Eucharist was
that pivotal event in the life of Jesus when he showed how much he loved the
whole world. Just as the bread was broken so would his body be and just as the
wine was shared so would his blood be spilled. In the Sacrament of the
Eucharist we receive the real, whole and risen Christ, so in the devotion that
we profess to the Sacred Heart we relive this encounter.
The
feast is thus not only a privilege and grace, but also carries with it a
responsibility. First, the love that we receive from the Sacred Heart of Jesus
is not a private possession, but one that must be shared with all. Just as the
Father makes no distinction and makes the sun rise on the evil and on the good
(Mt 5:45), so must we in our sharing of the love of Christ. Second, the concern
that God has for us and our Universe must be a concern which we must show to
our world. The wanton destruction of nature, excessive and abusive use of
scarce resources like water, indiscriminate cutting of trees for selfish gain,
unlawful and criminal killing of wild animals are signs that we are working
against God’s concern. If God cares for us so much, must we not care for our
world? Third, the intimate connection of the Sacred Heart and Eucharist reminds
us that just as Christ is so easily available to us, we must also be to each
other. The Eucharist and the feast of the Sacred Heart ought not to be private
and passive devotions, but celebrations that make us ready to reach out in
service and availability to anyone who needs us.
Wednesday, 25 June 2025
Thursday, June 26, 2025 - Do your actions speak louder than your words?
To read the texts click on the texts: Gen 15:1-12, 17-18; Mt 7:21-29
While
the Sermon on the Mount began with Jesus calling his disciples to him and
sitting down like a Rabbi to begin to teach them (5,1-2), it ends with Jesus
addressing the crowds as a prophet (7,29). The last part of the Sermon, which
forms our text for today, is about action rather than words. Prophesying in the
Lord’s name will be of no help if one is not willing TO DO the will of God. The
examples of the one who built his/her house on rock and the one who built
his/her house on sand reiterate this point. The Sermon calls everyone to
action.
If
the foundation of our lives is strong, then what we build on it will also be
strong. If we have a strong sense of values and know what our priorities are in
life, we can continue to be focussed on what we have to do.
Tuesday, 24 June 2025
Wednesday, June 25, 2025 - Is your being good? What will you do to make it better?
To read the texts click on the texts: Gen 15:1-12, 17-18; Mt 7:15-20
The
text of today is from the latter part of the Sermon on the Mount. In it Jesus
asks his listeners to focus on the internal i.e. the heart from which
everything else flows. If the heart is pure than everything that a person does
or says will also be pure. The external is only an expression of the internal.
A person's actions or words flow from what is in his/her heart.
Our
actions do not often coincide with our words, because we do not always mean
what we say. Sometimes we say one thing and do another. There is a dichotomy
between our words and actions. We are called to synchronise the two.
Monday, 23 June 2025
Tuesday, June 24, 2025 - The Birth of St. John the Baptist - Will you speak God’s word to at least one person today?
To read the texts click on the texts: Isa 49:1-6; Acts 13:22-26; Lk 1:57-66,80
The
Birth of Saint John the Baptist is celebrated on June 24 each year. The reason
for this is the mention in the Gospel of Luke that Elizabeth was in her sixth
month when the Announcement was made to Mary (Lk 1:36) about the birth of
Jesus. Thus if Christmas is celebrated on December 25 each year, John the
Baptist who was the son of Elizabeth and Zechariah had to have been born six
months before Jesus.
According
to some, John is born when the days are longest (June 24), and from his birth
on they grow steadily shorter. Jesus is born when the days are shortest
(December 25), and from his birth on they grow steadily longer. John speaks
truly when he says of Jesus, "He must increase, but I must decrease."
(Jn 3:30).
The
Gospel text of today is from the Gospel of Luke. 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.
Sunday, 22 June 2025
Monday, June 23, 2025 - Do 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: Gen 12:1-9; Mt 7:1-5
The
absolute prohibition of judgement found in 7,1 is unparalleled in Jewish
tradition. When the individual comes to stand before God for judgement, he/she
will be judged according to the measure that he/she has used for others. Those
who have been merciful will receive mercy. One must be aware that one is not in
any superior position, which gives one the right to judge others. If one is
aware of one’s own weakness and frailty then one will be careful of pointing
out the faults of others.
Judging
others comes too easily to some and often we judge only by externals. It is
important to realise that it is possible that we might not be aware of all the
reasons why a person behaves in a particular manner and so mistaken in our
judgement. If we can give the benefit of the doubt to the person concerned and
find reasons for his/her behaviour we will have done well.
Saturday, 21 June 2025
Sunday, June 22, 2025 - Corpus Christi - The Body and Blood of Christ - Will you like Jesus become bread for others today? Will your participation in the Eucharist make you more giving?
To read the texts click on the texts: Gen 14:18-20; 1 Cor 11:23-26; Lk 9:11-17
In
Luke, the placement of the periscope on the feeding of the five thousand is in
an extremely significant position. This must be understood if the significance
of the miracle is to be understood if the significance of the miracle is to be
understood in its entirety. Immediately after Jesus sends his disciples out on
mission, Luke inserts the question that Herod asks about Jesus’ identity. This
is followed by the return of the twelve, the feeding of the five thousand, and
a repetition of the question about Jesus’ identity. The placement of these
incidents in this order is to indicate that Christology and mission,
proclaiming Christ and doing what he would have done, are wedded as two sides
of the same reality. Jesus’ identity is revealed in what he is and does and
what he calls others to be and do. By the same token, those who desire to see
and know who Jesus is, will see and know him only if they respond to his call
to preach the gospel, heal the sick, and feed the hungry. This forms the
background for the meaning of the feast of Corpus Christi, the Body and Blood
of Christ, the Eucharist.
The
Eucharist, which is often relegated to the level of a ritual, was never meant
to be merely that. The blessing at the end of the ritual states that those who
have partaken of the Eucharist are sent forth to love and serve just as Jesus
loved and served. The disciples are thus, expected to go beyond the ritual and
take the Eucharist to the world. This is why, when Jesus saw the crowds
following him, he not only welcomed them and spoke about the kingdom of God but
he also healed and cured those who needed to be made whole. Not content with
that, Jesus ordered that the crowds be fed with bread that the disciples were
expected to provide. He then shows them how. Because Jesus fed the multitude,
his disciples saw that he was God’s anointed one. In Luke, this combination of
the feeding of the five thousand and Peter’s confession suggests that the
recognition of Jesus as the Christ of God is linked to his action of reaching out
and feeding the hungry. It is also a signal of what the Eucharist is really
meant to be.
Thus,
the Body of Christ today cannot be restricted to the bread and wine that is
broken and shared on the altar. It is also made of the community who
participate in the act. The second reading of today makes precisely this point.
The “remembrance” to which the Corinthian community and those who partake in
the Eucharist are called, is not merely to remember a past event to but making
the past, present. The narrated history in the Eucharist becomes also the
history of the partakers. The past of the event becomes their present. When
they do this, they begin to “proclaim” even in the present, the Lord’s death
until he comes. This means that they live out fully the implications of
partaking in the body of Christ. Their faith makes itself known through who
they become and what they do. This faith, which is alive and active, manifests
itself to others and makes an impact on them. Others want to know what it is
about the Christian community that makes them what they are and what gives them
the motivation for what they do. Every time believers take part in the supper
of the Lord, they relive God’s story as revealed in the Christ event. If they
live it as they should, their very lives will become a fitting proclamation of
the gospel to the world.
Therefore,
the Eucharist is communion in a double sense. It is the most intimate sharing
and participation with Christ. And, that very communion with Christ is also the
sharing in and with other believers who, by definition, are also those “in
Christ.” The Eucharist is thus inextricably both personal and communal. On the
one hand, each individual receives the whole body of Christ. On the other hand,
the whole community, gathered together in faith, also receives the whole body
of Christ and becomes that body.
In
a sense therefore, the Eucharist never ends. It goes on and on. As the identity
of Jesus was revealed after the feeding of the five thousand, and act which
shows concern, compassion, and empathy, so will the identity of believers be
revealed, not merely when they, who have received the body of Christ, become
that Body. They do this by going like Christ into the world and daring to
become bread for everyone they meet.
Friday, 20 June 2025
Saturday, June 21, 2025 - How often do I try to be in two places at the same time or at two times in the same place?
To read the texts click on the texts: 2 Cor 12:1-10; Mt 6:24-34
The
text of today begins by stating a general rule that undivided attention can be
given to one person alone at a time. If there is more than one, then the
disciple’s loyalty is certainly split. One must decide whether one will allow
oneself to be controlled by wealth and the things of this world, or whether one
will realise that they cannot bring true happiness. The prohibition, “Do not
worry” dominates the rest of this pericope and is used six times in it. The
call to look at nature (the birds of the air and the lilies of the field) is a
call to learn how God in his providence provides for them. This does not mean
that human beings do not have to work for their living, rather it means that
even after working as hard as they can, humans must realise the life is much
more than simply work and earning a living. It has also to do with being.
There
are indeed many distractions in life, which sometimes can take us away from
where we ought to look and focus. While planning is good and desirable, what is
undesirable is useless worry or anxiety. When we stir the sugar in our coffee
or tea every morning we are already thinking of drinking it. When we are
drinking our coffee or tea, we are already thinking of washing the cup. When we
are washing our cup, we are already thinking or drying it When we are drying
it, we are already thinking of placing it on the rack and when we are placing
it on the rack we are already thinking of what we have to do next. We have not
stirred the sugar, nor have we have drunk the coffee, nor have we washed it nor
placed it on the rack. If one takes one moment of one day at a time and gives
of one’s best to that moment, life will be well lived.
Thursday, 19 June 2025
Friday, June 20, 2025 - If you were given the chance to take just ONE THING with you when you die, what would it be?
To read the texts click on the texts: 2 Cor 11:18,21-30; Mt 6:19-23
The
section that begins in 6,19 concerns knowing where one’s priorities lie.
Treasure stored on earth is of not much use because it is temporary and passing
and gathers rust and also can be stolen. Rather heavenly treasure is permanent
and eternal. A person’s attention will be concentrated on where his/her
treasure is. Thus instead of concentrating on the temporary it is better to
concentrate on the eternal, the impermanent. If one does not perceive
correctly, one’s whole orientation will be incorrect and one will live a life
of futility, concentrating on what is really not essential.
Sometimes
we lose focus in our lives and waste so much time on trifles. We are so
concentrated on gathering up for tomorrow and the next day, that the present
day passes us by and we find that we have live it unaware. An occasional
examination of our priorities is required to bring back our focus on what is
really necessary.
Wednesday, 18 June 2025
Thursday, June 19, 2025 - Is there someone who you think has hurt you whom you have not yet forgiven? Will you forgive that person today?
To read the texts click on the texts: 2 Cor 11:1-11; Mt 6:7-15
In the text of today, we read what is commonly known as the "Our Father". However, a better term for this would be "The Lord's Prayer". The reason for this is because there are two versions of the same prayer. The other is found in Lk. 11, 2-4. There, the pronoun "Our" is missing and the prayer begins simply with "Father". Also the context of the prayer in Matthew and Luke is different. While in Matthew the prayer is told in the context of the Sermon of the Mount, in Luke it is told in response to the disciples’ request to Jesus to teach them how to pray (Lk 11,1). Be that as it may, in both Matthew and Luke the point is clear that the prayer is primarily a prayer of dependence on God who is Father. This dependence is for something as dramatic and magnificent as the Kingdom and also for something as routine and regular as bread. Both prayers have also the theme of forgiveness, which is received from God and given to others.
The
Lord’s Prayer is not just a prayer; it is also a way of life. The words of the
prayer communicate the attitude that one must have toward God and others. While
we must acknowledge our dependence on God for everything that we need and
regard him always as the primary cause, our attitude to others must be one of
acceptance and forgiveness.
Tuesday, 17 June 2025
Wednesday, June 18, 2025 - How often have you made “means” ends in themselves?
To read the texts click on the texts: 2 Cor 9:6-11; Mt 6:1-6,16-18
Immediately
after the six antitheses (5,21-48) in the Sermon on the Mount, there follows
instructions on three practices that were common among the Pharisees as a sign
of closeness to God namely almsgiving, prayer and fasting. All three though
only a means to reach God can be made ends in themselves. Almsgiving can be
ostentatious, prayer can be used to show-off and fasting can be used to point
to one’s self. Jesus cautions the listeners about these dangers and challenges
them to make them all internal activities that will lead the way to God rather
than being made ends in themselves.
For
us as Christians, Jesus has simplified matters. There is absolutely no
obligation in the Christian way of life except the obligation to love. When
there is love then all our actions come from our hearts and spontaneously
without counting the cost. Almsgiving becomes generous and spontaneous, prayer
becomes union with God and leads to action and fasting is done in order to show
our dependence on God and not on earthly things.
Monday, 16 June 2025
Tuesday, June17, 2025 - How often has the expectation of some “reward” been your motivation for “doing good”? Will you “do good” without any expectation of reward today?
To read the texts click on the texts: 2 Cor 8:1-9; Mt 5:43-48
In
the last of the six antitheses, Matthew focuses on the love command. . While
there is no command to hate the enemy in the Old Testament, yet, there are
statements that God hates all evildoers and statements that imply that others
do or should do the same. Jesus, makes explicit here the command to love
enemies. The conduct of the disciples of Jesus must reveal who they are really
are, namely “sons and daughters of God”.
The
command to “be perfect as your heavenly Father is perfect” does not mean to be
without faults, but means to be undivided in love as God is undivided in love.
The
love we have for others is more often than not a conditional love. We indulge
in barter exchange and term it love. We are willing to do something for someone
and expect that they do the same or something else in return. It is a matter of
“give”, but also a matter of “take”. When Jesus asks us to be like the heavenly
Father, he is calling us to unconditional love.
Sunday, 15 June 2025
Monday, June 16, 2025 - How often have you gone beyond the call of duty? Will you do so today?
To read the texts click on the texts: 2 Cor 6:1-10; Mt 5:38-42
The
text of today contains the fifth antithesis. In it, Jesus not only affirms the
thrust of the Law in opposing unlimited revenge, but also calls for a rejection
of the principle of retaliatory violence as well.. In the five examples that
follow (being struck in the face, being sued in court, being requisitioned into
short-term compulsory service, giving to beggars and lending to borrowers) the
one point being made is to place the needs of others before one’s own needs.
The disciple of Jesus is called to go beyond the call of the Law and do more
than it requires.
It
is so easy for us to be reactors. If someone does something to hurt us, we
think that it is “natural” for us to want to do something to hurt him or her in
return. In the text of today, Jesus is calling us to be actors and not reactors
and to do what we do because we think it is right and just and not as a
reaction to someone else’s action.
Saturday, 14 June 2025
Sunday, June 15, 2025 - Oneness in Difference and Difference in Oneness
To read the texts click on the texts: Prov 8:22-31; Rom 5:1-5; Jn 16:12-15
Trinity
Sunday might also be termed Mystery Sunday. This is because the focus on this
Sunday is solely on God, and God is a mystery. He meaning of a mystery is that
there is something about it that we can know, but there is also a great deal
about if that we do not and can never know. We can also know who God is through
the revelation that Jesus Christ has made as Paul points out in the second
reading of today. However, even as we do know something about God it is always
important to realize that God will continue to remain a mystery and that there
is a great deal that we do not and can never know about God because our minds
are too finite to know the Infinite God. Much as we try to understand and
define who God is, we keep in mind that we will always fall short. As a matter
of fact, the more we try to understand the more we realize that we simply do
not know. This does not deter us. Rather it makes us keep wondering about the
mystery of God. We as Christians are fortunate that God has been revealed to us
in a unique manner in the person, mission, death and resurrection of Jesus and
that much of what we know of God, is through the revelation that Jesus has
made.
The
first reading from the Book of Proverbs includes part of this revelation when
it introduces Wisdom as both part of the ordering of the created universe and
its delight. Just as creation is both intrinsic to God and an expression,
delight is intrinsic to the relationship within the Trinity as well as its
effect. The reason for the choice of this reading is to show that Jesus as
Wisdom is both the love and delight of God. Toward the end of her life, Julian
of Norwich penned this short but profound exchange which can be regarded as a
summary of the first reading: “Would you know your Lord’s meaning?” she asks.
“Know it well, love was God’s meaning. Who showed it to you? Love. What did
Love show you? Love. Why did Love show it? For love.” God is love and only
love.
This
is also the love that Paul speaks of in the second reading of today when he
tells the Romans and us that God’s love has been poured into our hearts because
of Jesus Christ and the Spirit that Jesus gives. This love made manifest on the
Cross by Jesus Christ is a love through which a new relationship is established
between God and the whole of creation. It is a love that is unconditional and
given freely and a love which helps us to endure all and any kind of trial and
tribulation.
The
ability to undergo trials is because the Spirit that Jesus promised his
disciple and gave is a life giving Spirit. It is not something given at a
moment in time but continuously and constantly. The gift of the Spirit ensures
that those who believe in Jesus will not be left alone but will always have
help and assistance. It is an indication that God’s presence in Jesus will be
with the community of disciples always. This constant presence of the Spirit of
God made manifest in Jesus is an indication that God is not for the Christian
one who is merely Creator, but also Redeemer and Sustainer. God is Father, Son
and Spirit and Almighty God, Word made flesh and Comforter. God is past,
present and future. God was, is and will be. God is all and in all.
Even
as this eternal presence of God with us and for us is true, it is also true
that three persons in one God indicates community, unity and inclusiveness. God
does not exist in isolated individualism but in a community of relationships.
In other words, God is not a loner or a recluse. This means that a Christian in
search of Godliness must shun every tendency to isolationism and individualism.
God is found in one’s heart but also in community and in relationships. Since
God is present in the now and in the world, it is right and fitting to find God
in all things and all things in him. Thus, the ideal Christian spirituality is
not that of flight from the world away from contact with other people and
society but an immersion into the world with a view to transforming sorrow to
joy, injustice to justice, negatives to positives, darkness to light and death
to life. It is a spirituality which seeks to transform fear into love.
Since
love is Universal, there is no one who is outside the kingdom of God.
We
are all connected and interconnected. Yet, though the Trinity is united it also
embraces diversity. We are not required to be the same. We can be different and
yet united, we can be different and yet one, we can be different and yet
integrated. We are asked each of us to offer our unique gifts for the good of
the community. There is unity even in diversity. There is oneness even in
difference. There are three persons yet one God.
Friday, 13 June 2025
Saturday, June 14, 2025 - When you say, “YES” do you mean YES?
To read the texts click on the texts: 2 Cor 5:14-21; Mt 5:33-37
The
fourth of the six antitheses is completely a Matthean composition. There is no
precedence for the absolute prohibition of oaths in Judaism. Rather, an oath
invoked God to guarantee the truth of what was being sworn or promised, or to
punish the one taking the oath if he was not faithful to his word.
The
Matthean Jesus here rules out oaths completely. He rejects not only false and
unnecessary oaths, but also any attempt to bolster one’s statement claim to
truth beyond the bare statement of it. It is a demand for truthfulness in
everything that one says.
If
we are convinced that we are telling the truth as we see it, there may not be
any need for us to either raise our voices when making our point or to swear or
even to call others to witness what we have said.
Thursday, 12 June 2025
Friday, June 13, 2025 - Will you bother less about your “doing” and focus more on your “being”? How?
To read the texts click on the texts: 2 Cor 4:7-15; Mt 5:27-32
The
text of today contains the second (5:27-30) and third (5:31-32) of the six
antitheses (5:21-48), which appear in the Sermon on the Mount immediately after
the theme. All six while addressing various aspects of the law move the focus
away from the letter to the spirit. Each of the six begins similarly i.e. with
a juxtaposition of what was said (by God through Moses) and what is now being
said (by Jesus to his disciples).
In
this pericope, Jesus reaffirms the prohibition against adultery (Ex 20:14), but
goes beyond i.e. to the intention of the heart.
The
third antithesis about divorce is related to the earlier one about adultery in
subject matter. Deut 24:1-4 assumes the legitimacy of divorce, and in Jewish
tradition divorce was relatively easy to obtain. Jesus, however, prohibits
divorce. Matthew alone adds the exception clause, not found in Mark 10:2-9
which here is more original and reflects the position of the historical Jesus.
There
is sometimes in our understanding of Christianity too much emphasis on what
constitutes and does not constitute sin, and on how far we can go before we
commit sin. The real question we must ask is how far we must go in love.
Wednesday, 11 June 2025
Thursday, June 12, 2025 - Our Lord Jesus Christ, the Eternal High Priest - We can be united even in our diversity
To read the texts click on the texts: Isa 6:1-4,8; Heb2:10-18; Jn 17:1-2,9-14-20
The feast of Our Lord Jesus Christ, The Eternal High Priest was instituted in 2013, to remind us of the High priesthood of Jesus Christ and the effect of that priesthood on the whole world. John tells us succinctly of the purpose of God’s sending his Son into our world “‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him” (Jn 3:16-17). This is why God chose the name Jesus for his name because the name means “God saves” (Mt 1:21). God in Jesus is Saviour.
Besides being Saviour, he is also high priest., When he spread his arms on the cross, he did it to embrace the whole word. Paul explains this well when he says to the Corinthians, “in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us” (2 Cor 5:19).
The Gospel reading chosen for the feast is from the latter of the Priestly prayer of Jesus in Jn 17. In these last verses, Jesus prays for his disciples and for us who will believe because of the disciples’ word. If the content of this party of the prayer can be summarized in one word, it would be Oneness, Harmony, Unity, Union. Just as the Father, Son and Spirit are distinct yet united, so are we called to that Unity even in diversity. We do not need to eb uniform to be united., We can be separate and distinct and yet we can be united. We can be of different colours and creeds, we can be of different nationalities and backgrounds and yet we can be one united humanity.
In our world which is torn because of division and
strife, we pray that the feast of Our Lord Jesus Christ, the Eternal High
Priest will be an occasion to come together as one family of humans and be united
even in our diversity.
Tuesday, 10 June 2025
Wednesday, June 11, 2025 - St. Barnabas - Is there a person, thing or event which controls you and does not allow you to be free? Try to give it up through the intercession of St. Barnabas.
To read the texts click on then texts: Acts 10:21-26;13:1-3; Mt 10:7-13
Barnabas
was originally Joseph and was named Barnabas by the Apostles probably because
of his success as a Preacher. The name was interpreted to mean “son of
exhortation or consolation”, though this interpretation is disputed by some.
According
to Acts 4:36-37, it seems that he was a convert to Christianity shortly after
Pentecost in around 29 or 30 C.E. and immediately sold his property and donated
the proceeds of the sale to the Church
Though
nothing is recorded of Barnabas for some years, he evidently acquired during
this period a high position in the Church.
The
Gospel text for the feast is from the Mission Discourse of Matthew which
contains the instructions for Mission.
Three
points may be noticed. The first is that mission is not only words but also
action. Jesus sends the disciples not only to preach but also to heal. The
second is that Jesus provides a strategy for mission which may be summarised in
one word namely, DETACHMENT. The call is to detachment from anything, which
will hold a person up or prevent him or her from engaging in mission. The third
is that Jesus calls the disciples from a detachment even from the outcome of
mission. They must not be concerned about the results or the fruits, but simply
do what needs to be done.
Often,
too much of focus on the results of our actions do not allow us to focus on the
action itself. Consequently, our action is neither effective nor efficacious.
If we continue to keep in mind that the Kingdom is not ours but His and we are
only called to do our best in striving to make this kingdom a reality in the
lives of others, then our action will be both effective and efficacious.
Detachment even from the results of our action is an indication that we are
aware that God is always in control.
Monday, 9 June 2025
Tuesday, June 10, 2025 - How will you as a disciple of Jesus be salt and light today?
To read the texts click on the texts:1 Kings17:7-18; Mt 5:13-16
The
text of today is somewhat of a link text, which joins the beatitudes (5:3-12)
to the theme of the Sermon (5,17-20). These verses point out the effect that
living the Sermon will have on the liberation of the world. The text makes two
assertions about the followers of Jesus. The first is that they are the salt of
the earth and the second is that they are the light of the world. Both these
symbols seem to point to the indispensable role that the disciples of Jesus are
to play in the liberation of the world. It is through the lives of the
disciples of Jesus that the world will be moved to glorify God. This is indeed
a great privilege, but also a great responsibility.
Salt
is an ingredient that adds flavour or taste to that to which it is added. It
makes the insipid tasty, edible and enjoyable. Disciples of Jesus are called to
add taste and flavour to the lives of others. Light enables one to see
correctly and results in removing darkness. This is what the disciples of Jesus
must do if they are to be true disciples: remove the darkness from the lives of
others.
Sunday, 8 June 2025
Monday, June 9, 2025 - Blessed Virgin Mary, Mother of the Church - How will you show that you are part of the Church of God founded by Jesus?
To read the texts click on the texts: Acts1:12-14; Jn 19:25-27
Pope,
St. Paul VI declared Mary as Mother of the Church on November 21, 1964. In
2018, Pope Francis reinvigorated the title by proclaiming the Monday after
Pentecost as the Memorial of the Blessed Virgin Mary, the Mother of the Church.
Through Scripture and tradition, we clearly see how Mary has been “Mother of
the Church.”
The
Synoptic Gospels provide an account in the ministry of Jesus, when the mother
of Jesus and his brothers and sisters approach the house where Jesus was
teaching (Mt 12:46–50, Mk 3:31–35, Lk 8:19–21). When word reaches Jesus that
his mother is outside, he says, “My mother and my brothers are those who hear
the word of God and act on it” (Lk 8:21). In Luke more clearly than in the
others Synoptic Gospels, Jesus is pointing to Mary no merely as his physical
mother or the one who gave birth to him and brought him into the world, but
also as one who is mother to him because like him she too does the will of God.
In
the first reading chosen for the memorial, we read how Mary is with the eleven
before the choice of Matthias and also before Pentecost. The presence of Mary
with the disciples whom Jesus left behind is an indication that she was an
integral part of the ministry of Jesus and also one of those on whom the Spirit
was poured at Pentecost. As mother of Jesus, she is also the mother also of the
disciples and all others who believe in Jesus. In the Gospel text from John, it
is from the cross that Jesus hands his mother over to the beloved disciple.
While the beloved disciple is indeed a historical figure, he/she can also be
anyone who loves Jesus. The command of the Lord to such a disciple, who loves
him, is that he/she must also take his mother into their home because she is an
integral part of the family of Jesus. As a matter of fact in the Gospel of John
this is how Church is described. The Spirit of Jesus (which he breathes before
his death), the beloved disciple (anyone who loves Jesus) and the mother of
Jesus. These three elements make up church. These three are what church is all about
in the Gospel of John.
So
today let us realize that we cannot really have a full church, the church of
the Lord unless his mother is in that church as well. I am fond of saying that
if Mary had to say NO we would never have had Jesus. We remember the words that
we recite in the Memorare “It was never know that anyone who fled to her
protection was left unaided.” And proof of that is again in the scriptures
where the mind of Jesus has changed because of the intervention of Mary at
Cana, (Jn 2:1-12) where Jesus turned water into sparkling wine.
How
will you show that you are part of the Church of God founded by Jesus?
Saturday, 7 June 2025
Sunday, June 8, 2025- Pentecost - Good-bye my love. No one is leaving.
To read the texts click on the texts: Acts2:1-11; 1Cor 12:3-7, 12-13; Jn 20:19-23
A
story is told of a man, who, when a very young boy, was taken to nursery school
by his mother. Attentive to his anxiety about being abandoned, the boy’s mother
leaned down, kissed her son, and said, “Good bye, my love. No one is leaving.”
Each day, his mother would bid him farewell with those same words. The boy was
too young to recognize the paradox, and embraced his new existence and quickly
adjusted to new and frightening surroundings. Day after day, and week after
week, his mother bid the same farewell: “Good bye, my love. No one is leaving.”
The
boy grew into adulthood, and was during this time confronted with the reality
of having to place his mother in a nursing home. She -- now elderly and frail,
with advanced Alzheimer’s disease -- barely recognized him, often forgot to
eat, and simply could no longer care for herself. As he departed from her,
leaving her in her new and frightening surroundings, he remembered her words.
He leaned down, kissed his mother, and said, “Good bye, my love. No one is
leaving” -- words his mother recognized even though she no longer recognized
him. A tear appeared in her eye, as she clasped his hand and repeated, “Good
bye, my love. No one is leaving.”
This
is Jesus’ message on his departure to the Father: “Good bye, my love. No one is
leaving”.
The
annual celebration of the paschal mystery, which began on Ash Wednesday,
culminates at Pentecost. In a narrative evocative of major Old Testament
themes, Acts recounts the overwhelming gift of the Spirit. Such a fresh
outpouring of the Spirit was to accompany the messianic age. Also the
first-century Jewish feast of Pentecost, which occurred 50 days after Passover,
memorialized the covenant at Sinai. Having celebrated the liberating Passover
sacrifice of Jesus, the disciples are formed into a covenant community that is
to continue the work of Christ through history. As we celebrate the traditional
birthday of the church, the readings present the genetic code of the living
church.
Jesus
is departing from us, out of our sight. We find ourselves in the new and
frightening surroundings of this life, in a place where we are uncomfortable
and often feel ill-equipped to carry on. And yet, Jesus continues to assure us
of his continued presence through his gift of the Holy Spirit. This is why
though he says Good bye, he is not leaving. This is shown in the Gospel text of
today when he comes to the frightened disciples after his Resurrection on
Easter evening, with a twofold greeting of peace. These disciples, who fled in
fear at Jesus’ arrest, are now themselves forgiven and told to continue his
mission from the Father. Though they abandoned Jesus, he will not abandon them;
though they failed him, God’s love will not fail them. Then, reminiscent of
God’s action at creation, Jesus breathes on them, and gifts them the gift of
the Spirit and with it the gift of new life. They have become a new creation. Along
with the gift of the Spirit is also a commission which is to forgive and retain
sin.” Retaining sin” has sometimes been equated with a juridical act, but two
indicators caution us that it should not be so. The first is that it is not
just the eleven but the “disciples” who are gathered in the room. John uses the
term “disciples’ for a much larger group than the twelve or eleven. This group
could also have included women and so the commission has to do with something
that is more than juridical. The second is that the Greek “kratein” can also
mean “restrain or hold in check.” This thus means that through the gift of the
Spirit, who is also the Spirit of truth, the disciples are given power to take
away sin the sin of the world and unmask and control the power of evil as Jesus
himself did. They are not to act as arbiters of right and wrong, but through
their just and loving actions in imitation of the Lord, they are to communicate
the unconditional love of the Father.
At
Pentecost, as the Acts of the Apostles narrates, the Spirit of God comes down
upon the disciples, resting on each of them and thereby bringing them—and
us—together once again. The disciples
get a crash course in the language of God.
After Pentecost the days of Babel and confusion are over. The great differences among us, in
communication and dialogue, culture and background, wealth and poverty, are
scattered in “the rush of a violent wind.” They are burned away by tongues of
fire. It does not matter now whether we
are Parthians, Medes or Elamites of old, or Indians, Chinese, Pakistanis of
today. Each one hears the same message in his/her native tongue simply because
the language of love is one. Our world, however, is still tongue-tied. What can be misunderstood will be
misunderstood. But Babel, the parable
of our first clash of cultures and failure to communicate, is more than a
mythic explanation of the differences among nations and languages. It is an apt description of the human
condition itself. We often do not
understand one another even when we speak the same language. We all remain stymied by our fundamental
inability to accept the differences among us in how we live and what we
believe.
But
the unity which love brings is summarized by Paul in his first letter to the Corinthians.
The Spirit, though one, is never bottled or canned. It is at work in each of us, always fresh and
always new, waiting to be translated into the language of our own lives, into
the language of love. It is only to the
extent that we make an effort to accept the other, no matter how different or
foreign, that we come to understand the language of God. Only then is Babel turned to Pentecost.
As
the Spirit used the discourse of the disciples on Pentecost to reshape and
redirect the lives of those who listened to their words, so the Spirit on this
Pentecost will reshape and mould us if we but listen. After all, God speaks to us in the one abiding
word that ends fear and brings lasting peace and love—the Word- Made-Flesh,
Jesus Christ our Lord.