Monday, September 1, 2025

 

Monday, September 1, 2024 - Do you agree with the manifesto of Jesus? How will you help him put it into action today?

To read the texts click on the texts: 1 Thess 4:13-18; Lk 4:16-30

"Nazareth’ has figured prominently in the Infancy Narratives of Luke, but Luke reminds us that it was where Jesus had been brought up. Jesus is faithful to the tradition he received from his fore fathers, and does not flout rules for the sake of flouting them. He is not an armchair critic. Standing to read was customary. While he taught, he would sit. There were many parts to the worship in a Jewish synagogue, and various people might have been asked to lead in reading or praying. Luke’s description of Jesus finding the place where the verses quoted from Isaiah occur probably means that Jesus himself chose this passage. The scriptures would be read in Hebrew and then interpreted in Aramaic. Jesus could have chosen a text which spoke about the glory of the Prophet, or about God’s Chosen One (see for example Isaiah 63), yet, he chooses a text where he will as Prophet and Chosen One spend himself in service.

The reading is from Isa 61,1-2a and 58,6. Luke, however, omits “to bind up the broken hearted of Isa 61,1 and adds from Isa 58,6, “to set at liberty those who are oppressed”. The threefold repetition of the pronoun “me” is an indication that this passage describes the ministry of Jesus rather than Isaiah. It is also important to note that Jesus in Luke does not go on to read the second part of Isaiah 61,2 “and the day of vengeance of our God.”

1.  Significantly, Jesus’ work will be good news to the poor. The “poor” figure more prominently in Jesus’ teachings in Luke than in any other Gospel (see Lk 14,13.21; 16,20.22; 18,22; 21,3).

2.  Jesus released persons from various forms of bondage and oppression: economic (the poor), physical (the lame, the crippled); political the condemned) and demonic.

3.  The restoration of sight to the blind was closely associated with the prophetic vision of fulfilment of God’s promises to Israel. When Jesus restores sight to the blind (Lk 7,21-22; 18,35) he is dramatically fulfilling the role of the one who would be “ a light for the nations” (Lk 2,32).

4.  “the acceptable year of the Lord” In Isaiah, this term refers to the Jubilee year legislation in Lev. 25. Following a series of seven sevens (forty nine), the fiftieth year was to be a time of liberty (Lev 25,10). The coming of Jesus means that the liberation of the impoverished and oppressed had come.

Jesus followed the usual practice of rolling the scroll and giving it back to the attendant. The posture of sitting was the usual posture when teaching. (See how in Mt 5,1-2 when Jesus goes up to the mountain, he sits down before beginning to teach). Through his first words to the people in the synagogue, “Today, this scripture has been fulfilled in your hearing”, Jesus conveys that the centuries of waiting on God’s blessing and promises have ended.

There is initial enthusiasm for Jesus’ announcement. This is a positive response to what he has said. They are happy because what they hear suits them. It fits in with their way of thinking. The question, “Is not this Joseph’s son?” need not be hostile, especially because earlier Luke reports that all spoke well of him. It might be paraphrased in this manner; who would have thought that someone who grew up in our village could reach so far?

 

Jesus interprets the crowd to say that he must begin in his own hometown what he has been doing in so many other places. They are ready to receive God’s blessing.

While this proverb, “Truly (Amen) I tell you, no prophet is accepted in the prophet’s hometown” is also found in Matthew (13,57), Mark (6,4) and John (4,44), the form varies. Luke is the only one of the four who introduces the proverb with “Amen”. In Luke like in John, there is no exception clause (which is found in Matthew and Mark –“except in his own country and in his own (house”). Luke changes the word “honour” found in the other three forms and substitutes it with “accepted”. The word “hometown” can also mean “home country”, and anticipates the rejection of Jesus in Nazareth and also in the whole of Israel. The examples of Elijah and Elisha serve as a reminder that God’s blessings are not restricted to only a few but are available for all. Also the blessings will not be forced on anyone, but must be accepted with an open heart as gift. The passive verbs imply God’s direction: God closed the heavens (4,25), God sent Elijah (4,26) and God cleansed Naaman (4,27 see also 2 Kings 5,1-14).

At first Jesus had seemed to be promising them the blessings. He was saying what they wanted to hear. But now, he had said something different. He had woken them from their stupor. He had challenged them to get out of their complacency. He had taken them beyond boundaries and stereotypes, and had spoken about the graciousness and magnanimity of God’s unmerited blessing.

“went on his way” may be translated “he was going on”. Through this Luke makes clear that he does not want anyone to read that Jesus had a miraculous deliverance, but that Jesus would remain steadfast and resolute no matter what the consequences. Human power and objections could not come in the way of his mission to proclaim God’s justice and unconditional love.

Sunday, August 31, 2025 - Homily

 

Sunday, August 31, 2025 - Live from within

To read the texts click on the texts: Sir 3:17-20;28-29; Heb 12:18-19, 22-24a;Lk14:1, 7-14

“Humility is a funny thing. Once you think you’ve got it, you’ve lost it.” Humility is a major theme of the readings of today. If the first reading from Sirach begins with the advice to perform one’s tasks with humility, in the Gospel text of today, Jesus advises choosing the lowest place as a practical way of performing one’s tasks.

At the cursory level, one might assume that Jesus is giving a lesson on table manners, or providing a strategy by which one can gain honour. This is true, but is only a small part of the story. A deeper reading reveals that there is much more. Since Jesus is not asking his listeners to choose a lower place but instead, the last place, the point he is making is more than just strategy. He is advocating humility.

Humility is possible only when a person realizes that his / her true worth does not come from external recognition but from within. If one is convinced in one’s heart that one is worthy, special, and unique, then one will not need to compare oneself with another or try to be better than another. One is content with one’s self. Like happiness, humility is an inside job.

Humility is without guile. It does not seek to bring others down. Rather, it seeks to raise others higher. This the humble person can do because he / she is secure in him / herself. The humble person expects no compensation, no recompense, and no reward. Such a person is able to follow Jesus’ instructions and invite those who cannot repay. Such a person can invite those who do not have capacity to do anything in return. Such a person can act in a manner that is free and liberating. Such a person acts from the heart.

We live in a world that judges mainly by externals. One reason why cosmetic companies are so successful is because most people lay too much stress on the externals. How one dresses, what clothes one wears, what perfume one uses, are questions of extreme importance for so many. Many want, not only to be recognized but also, to be commended, applauded, and praised. Some will go to any extent to seek and search for this. There is, in most of our relations, a quid pro quo or, ‘something for something.’ We are good to others if they are good to us. We do favours for others in the hope that they will return the favours when we need them. We reach out to others in the hope that we will be noticed and in the hope that they will, in turn, reach out to us. We live artificial, false, empty lives in the hope that we will be given the importance and value we seek. Those of us who live in this manner have already received our reward.

The call and the challenge of the readings of today are to a different way of life. The readings call us first to live from within, to live from our hearts. They call us to rest assured in the fact that each of us, no matter how tall or short, no matter how fair or dark, and no matter how thin or fat, is a unique, special and precious person. We each have our special place in the world and no one can take that place. Thus, we have simply to be ourselves and accept ourselves fully. We do not need to compare ourselves with others or try to usurp the place of someone else. We do not need to do good deeds in the hope of those deeds being returned to us or in the hope of receiving a reward. We must do the good we do because it is good to do good.

This is possible for those of us who profess to be disciples of Jesus since he has shown us how. The second reading from the letter to the Hebrews makes abundantly clear that, in Jesus, we are blessed. In Jesus, we have come, not to a blazing fire that cannot be touched or to darkness or gloom or tempest. Rather, we have come to one who, through his death on the Cross, has shown us the true meaning of humility. We have come, in Jesus, to one who has shown us how we can do good for others without any expectation of reward. We have come, in Jesus, to one who has shown us what it means to take the last place, and to be exalted even in our humility.

Saturday, August 30, 2025 - Homily

 

Saturday, August 30, 2025 - What are the talents that God has given you personally? How will you use them for his greater glory today?

To read the texts click on the texts: 1 Thess 4:9-11; Mt 25:14-30

A talent is a large sum of money, equal to the wages of a day labourer for fifteen years. (In Luke 19 12-28, the figures are much smaller. There are ten servants and each receives a “mina” which was only one sixtieth of a talent, and worth 100 denarii and translated “pound”) In Matthew, however, there are three servants and they receive different amounts. The first receives five, the second two, and the third, one. The first and the second use the money to earn similar amounts in return. The third, buries it in the ground. The point that the parable seems to make here is that we are called not merely to “passive waiting” or strict obedience to clear instructions, but active responsibility that take initiative and risk. Each must decide how to use what he/she has been given.

Often times, our understanding of Christianity has been one in which we are content if we have not done “any wrong”, but rarely ask whether we have done “any right”. We are content like the third servant to give only grudgingly, and not with the freedom that we are meant to have.

Friday, August 29, 2025 - Homily

 

Friday, August 29, 2025 - The Passion of John the Baptist - Does it make sense to lose your head?

To read the texts click on the texts: 1 Cor 2:1-5; Mk 6:17-29

Mark’s Account of the beheading of Saint John the Baptist by Herod Antipas is more elaborate than that of Matthew and Luke. According to Mark, Herod had imprisoned John because he reproved Herod for divorcing his wife (Phasaelis), and unlawfully taking Herodias, the wife of his brother Herod Philip I. On Herod's birthday, Herodias' daughter (traditionally named Salome but not named by Mark or the other Gospels) danced before the king and his guests. Her dancing pleased Herod so much that in his drunkenness he promised to give her anything she desired, up to half of his kingdom. When the daughter asked her mother what she should request, she was told to ask for the head of John the Baptist on a platter. Although Herod was appalled by the request, he reluctantly agreed and had John executed in the prison.

The Jewish historian Flavius Josephus also relates in his Antiquities of the Jews that Herod killed John, stating that he did so, "lest the great influence John had over the people might put it into his [John's] power and inclination to raise a rebellion, (for they seemed ready to do anything he should advise), [so Herod] thought it best [to put] him to death." He further states that many of the Jews believed that the military disaster which fell upon Herod at the hands of Aretas his father-in-law (Phasaelis' father), was God's punishment for his unrighteous behaviour.

While Mark has mentioned Herodians before (3:6), this is the first time in his Gospel that he mentions Herod. Herod, here is Herod Antipas who was the son of Herod the Great who is the one referred to in the narrative of the birth of Jesus in the Gospel of Matthew (Mt 2:1-23), and had been appointed by the Roman as the ruler of Galilee and Perea (Lk 3:1). He was never “king” as Mark mentions in his story, and Matthew corrects this by referring to Herod as tetrarch (Mt 14,1). The story of the death of John the Baptist in Mark is sandwiched between the sending of the Twelve on Mission (6:7-13) and their return from Mission (6:30-34).

Mark mentions three opinions about Jesus said to be circulating at that time. Some believed that Jesus was John the Baptist raised from the dead; others believed that Jesus was Elijah, while still others believed that Jesus was one of the prophets of old. Herod, however, is quite clear in Mark that Jesus is John the Baptist raised. This profession of Herod leads Mark to narrate the story of the death of John the Baptist as a flashback. According to Mark, the reason why John was put in prison was because he objected to Herod’s violation of the purity code, which forbade marriage of close relatives and to a brother’s wife while the brother was still alive (Lev 18:16; 20:21). Mark seems to lay the blame for the death of John on Herodias who manipulates Herod into executing John. The daughter of Herodias is not named here or anywhere in the Bible, nor does the Bible give her age. According to Mark a drunken Herod is trapped into fulfilling a rash vow and so has John beheaded.

Though in Mark’s narrative it is Herodias who is directly responsible for the death of John the Baptist, Herod cannot disown responsibility. He could have decided if he had the courage not to give in, yet he made the choice to have John beheaded. Each of us is responsible for our own actions though we may sometimes blame others or even circumstances. The sooner we accept responsibility for who we are and what we do, the sooner we will grow up. The legend of John the Baptist shows us that justice is the ultimate victim in such situations.

Thursday, August 28, 2025 - Homily

 

Thursday, August 28, 2025 - If Jesus were to call you to himself now, would he find you ready? Why?

To read the texts click on the texts:1 Thess 3:7-13; Mt 24:42-51

We will hear for the next few days’ readings from Chapters 24 and 25 of the Gospel of Matthew, which are known as the Eschatological Discourse. The word Eschatological comes from the Greek word “Eschaton” that means “the last things”, “the things of the afterlife”. In these chapters, Jesus speaks to all the people about how they must behave in the present, if they are to expect to be judged with mercy in the future. In the text of today, the disciples are asked to “stay awake”, because no one knows when the hour of departure will be. The disciples are called to be busy with the assigned mission not with apocalyptic speculation. The wise servant is the one who obeys not calculates.

Some of us regard being good as a burden. This is because we may associate goodness with being serious and sombre and not enjoying every single moment of life. On the contrary, goodness means exactly the opposite. It means that one is in the present moment and so living it as fully as possible. It also means that for a person who does this there is no need to worry about the day or hour when he/she will be called simply because such a person is always ready.

Wednesday, August 27, 2025 - Homily

 

Wednesday, August 27, 2025 - How will you ensure that your being is good today so that your works too might be good?

To read the texts click on the texts:1 Thess 2:9-13; Mt 23:27-32

The text of today contains the sixth (23,27-28) and seventh (23,29–36) woes begun in 23,13. The sixth Woe concerns “whitewashed tombs”. As a public service, tombs were whitewashed to make them more obvious, since contact with the dead and with graves, even if unintentional, transmitted ritual impurity (Num 19,11-22). This was especially important to pilgrims at Passover time, who would not know the places they visited. The point that Matthew makes is “ostentatious exterior, corrupt interior”. The seventh and final Woe extends the tomb image and modulates into the concluding theme: The rejection of the prophets God has sent.

The challenge then to each one of us is to bother less about what we ought to do and think more about what we ought to be, because if our being were good then our works would shine forth brightly.

Tuesday, August 26, 2025 - Homily

 

Tuesday, August 26, 2025 - If your being is good, then all you do will also be good. How will you ensure that your being is good today?

To read the texts click on the texts: 1Thessalonians 2:1-8; Mt 23:23-26

The fourth (23:23-24) and fifth (23:25-26) woes against the Pharisees are about focussing on the insignificant matters and externals while forgetting what is significant and internal.

The Pharisees were extremely particular about tithing and to ensure that they did not err in this regard, tithed even small garden vegetables used for seasoning which Matthew mentions here as mint, dill and cumin and probably in order to correspond with justice and mercy and faith.

Gnat and Camel, which the Matthean Jesus contrasts in 23:24, were the smallest and largest living things in ordinary experience. While the Matthean Jesus does not state that what the Pharisees are doing is wrong, his critique is that while focussing so much on these insignificant items, they lose sight of the larger picture. Too much focus on the external can also lead to forgetting the internal. What is on the outside is merely a reflection of what is within.

Monday, August 25, 2025 - Homily

 

Monday, August 25, 2025- How often has the impression of others over your own values, determined the way you behave?

To read the texts click on the texts:1 Thess 1:1-5,8-10; Mt 23:13-22

The text of today contains the first three of the seven Woes that Jesus pronounces against the Pharisees of his time, because they gave more importance to human laws, rules and regulations than to the law of God, which was the Law of Love. The polemic is against placing too much value on the way one appears to others, which can be a form of idolatry. So understood, hypocrisy is not merely a transgression, but represents a lack of trust in God, a turning away from God toward what others think as the point of orientation of one’s life. This was the reason for their single-minded focus on the law and it blinded them to all else that really mattered. Consequently, the human person was relegated to the far extreme. Jesus seeks to correct their understanding and ours, by asking them and us to focus not so much on law but on love, not so much on self but on God.

The first of the three woes (23,13) is also found in Luke 11,52, but whereas the Lucan Jesus pronounces the owe because the Pharisees “take away the key of knowledge”, The Matthean Jesus pronounces the woe because they “shut the kingdom of heaven against men”. They do not enter themselves, nor do they allow others to enter.

The second woe (23,15) is exclusive to Matthew, and continues the imagery of the first woe. Here the Pharisees are accused of converting others to their beliefs, but this results in the converted being worse than they were before.

The third woe (23,16-22) accuses the Pharisees of trying to find loopholes in the law in order to suit themselves. They interpret the law to suit their convenience.

Sunday, August 24, 2025 - Homily

 

Sunday, August 24, 2025 - Living fully this life

To read the texts: Is 66:18-21; Heb 12:5-7,11-13; Lk 13:22-30

Someone once said, “It is the very people who do not know what to do with this life who are concerned about the next”. Concerns about the next life or what will happen after death are issues that so many are worried and anxious about.  In many cases, this leads to not being able to live fully the present life which has so much to offer.

This seems to be the background to the question that Jesus is asked at the beginning of the Gospel text of today; “Lord, will only a few be saved?” In his response to the question, Jesus does not state whether few or many will be saved.  Rather, he asks all those who listen to him to live fully in the present. The present will determine the future and so we are not to be concerned with the future but with the here and now. Now is the time when the effort must be made.  Now is the time when life must be lived. Now is the time to prepare for what is to come.

What does it mean that one must strive to enter by the narrow door? The text answers this question, though not directly. There are three reasons why many will not succeed in entering. Some will be excluded because they will try to get in when it is too late.  Others will be excluded because they will not have acted on the instructions of Jesus.  Still others will be excluded because they performed evil and not good actions. Those who did not act will have assumed that words alone would suffice to get them through, but they will be mistaken. These are the ones who will weep and gnash their teeth and for those who have not teeth, a set will be provided.

On the other hand, people will come from all corners of the world and enter the kingdom. These will have gained entry, not on their antecedents or background but because they did strive to enter by the narrow door. They were ready on time, they acted on the instructions of Jesus, and their actions were good. They, who were considered last by many, will indeed be first. This is the group mentioned in the first reading of today who will come from all nations. This is not an exclusive group. Their works and thoughts are known to God and through them, they have declared God’s glory. These are the ones who are invited to the feast in the kingdom of God for they acted wisely and well.

Thus, it is not merely being familiar with the teachings of the Lord that is important or even knowing the Lord by name. What is important is action. To be sure, one’s good action alone is not the determining factor, since the grace of God and God’s choice is also instrumental in the final list that is made. However, even as this is true, one’s action is imperative, even vital, to gain entry into the kingdom. This further indicates that the religion that Jesus urges people to practice is not merely one which is content to recite a set formula of prayers, or to participate passively in rituals, or even to proclaim aloud that Jesus is Lord. No. The religion to which he invites his listeners is one which will show itself in action. It is one in which prayers, rituals, and proclamation will be informed and influenced by the loving actions that one performs and not the other way round. The prayers of praise to God are the result of the actions that show this praise.

This kind of religion is not easy to practice, as the second reading of today points out. There will be numerous trials that have to be endured and often, there will be the temptation to give up. It will seem so much simpler to simply say, rather than do. It will be so much simpler to mouth empty prayers, rather than act on the Lord’s commands. What is called for, however, is a steadfastness, a resoluteness, and a sense of purpose. What is called for is not worry about the future and its outcome but to keep one’s eyes, mind, heart, and whole being, fixed on the present. What is required is to know that the present determines the future.

We, as Christians, are in special danger of not heeding the instructions of Jesus. This is because, all too often, Christianity has been understood as a sterile and theoretical religion. Many of us are content with fulfilling “obligations” and with reciting prayers. We are content to give occasional alms and to separate the practice of our faith from our lives.

Some of us think that, because we have been baptized, we are sure to enter the kingdom. However, the readings of today point out that this is far from true. None of us can take for granted that we will enter the kingdom. It is precisely for this reason why it is important for us, as disciples of Jesus, not to be too concerned about the next life but to concentrate on the present one and to live it fully. If we know how to live fully in this life, we will be able to live fully in the next.

Saturday, August 23, 2025 - Homily

 

Saturday, August 23, 2025 - Will you let people hear what you do rather than what you say? How?

To read the texts click on the texts: Ruth 2:1-3,8-11; 4,13-17; Mt 23:1-12

Moses’ seat is a metaphorical expression representing the teaching and administrative authority of the synagogue leadership, scribes and Pharisees. Jesus condemns only the practice of the scribes and Pharisees and not their teaching. Matthew makes three points. The first is that they say but do not do, the second is that they burden while failing to act themselves and the third is that they act for the wrong reasons: to make an impression on others. “Phylacteries” is the term Matthew uses for the tephillin, which were small leather boxes containing portions of the Torah (Exod 13,1-16; Deut 6,4-9; 11,13-32) strapped to the forehead and arm during the recitation of prayers in literal obedience to Deut 6,8. The “tassels” were attached to the prayer shawls, and the most important seats in the synagogue refer to the place of honour at the front facing the congregation, occupied by teachers and respected leaders. The term “Rabbi” was a title of honour.

The point that the Gospel reading of today makes is that there must be a correlation between our words and our actions. It is easy to say, but difficult to do, it is easy to preach but difficult to practice. The way to ensure that there is a correlation between the two is to first do and then say, or better to let people hear not what you say but what you do.

The Queenship of Mary - Homily - August 22, 2025

 

Friday, August 22, 2025 - The Queenship of Mary - Mary's response goes beyond YES

To read the texts click on the texts: Isa 9:1-6; Lk 1:26-38

Pope Pius XII established the feast of the Queenship of Mary in 1954. However, Mary’s Queenship also has roots in Scripture. At the Annunciation, Gabriel announced that Mary’s Son would receive the throne of David and rule forever. At the Visitation, Elizabeth calls Mary “mother of my Lord.” As in all the mysteries of Mary’s life, Mary is closely associated with Jesus: Her Queenship is a share in Jesus’ kingship.

In the fourth century St. Ephrem (June 9) called Mary “Lady” and “Queen.” Later Church fathers and doctors continued to use the title. Hymns of the 11th to 13th centuries address Mary as queen: “Hail, Holy Queen,” “Hail, Queen of Heaven,” “Queen of Heaven.”

This feast is a logical follow-up to the Assumption of Mary (celebrated on August 15) and is now celebrated on the octave day of that feast. In his 1954 encyclical To the Queen of Heaven, Pius XII pointed out that Mary deserves the title because she is Mother of God, because she is closely associated as the New Eve with Jesus’ redemptive work, because of her preeminent perfection and because of her intercessory power.

It is fitting then that the Gospel text chosen for the feast is the Annunciation of the birth of the Lord to his mother. Through his mother and her courageous YES, Jesus became a human being. The point of the Annunciation is to stress that Jesus did not come down from heaven as an “avatar” but rather that in every sense of the word; he was totally and completely human. Another related point is that God “needs” the co-operation of human beings to complete the plans god has for the world. One of the most beautiful examples of co-operating with God is that of Mary and her unconditional Amen.

Mary though betrothed or engaged to Joseph, who was of David’s family, had not yet lived with him. This she would do only after marriage, which would be one year after the betrothal. The angel greets Mary as the recipient of God’s grace. She has opened herself to the promptings of God’s Spirit. While Zechariah was gripped with fear at the very appearance of the angel, in the case of Mary, it is the angel’s greeting that perplexed her. The angel reassures Mary and makes the announcement, not only of Jesus’ birth, but of who he will be and all that he will accomplish.

In response to this announcement Mary, like Zechariah, asks a question. While both questions seem similar, it is clear that Zechariah’s question expressed doubt and asked for a sign, as is evident in the angel’s words before Zechariah is struck dumb. Mary’s question, on the other hand, is a question asked in faith. Mary did not question the truth of the revelation like Zechariah did. She asked only for enlightenment on how God would accomplish this wonderful deed. This will be accomplished in Mary through the work of God’s spirit. This is why the child will be called holy. Luke probably also intends to convey here that it is not merit on Mary’s part that obtained for her what she received, but God’s generous gift in the Spirit.

The evidence that what the angel has announced will indeed take place is the pregnancy of Elizabeth, for nothing is impossible for God. Mary responds, not merely with a Yes, but by asking that the Lord work in her to accomplish all that he wants. The annunciation would not have been complete without Mary’s trusting, obedient response.

Today, many assume that those whom God favours will enjoy the things we equate with a good life: social standing, wealth, and good health. Yet Mary, God’s favoured one, was blessed with having a child out of wedlock who would later be executed as a criminal. Acceptability, prosperity, and comfort have never been the essence of God’s blessing. The story is so familiar that we let its familiarity mask its scandal. Mary had been chosen, “favoured,” to have an important part in God’s plan to bring salvation to God’s people, but it is unthinkable that God would have forced Mary to have the child against her will. Mary is an important example, therefore, of one who is obedient to God even at great risk to self.

When we think of or reflect on Mary, the one word that comes to mind to describe her whole life is the word, AMEN, a word which may be translated, “so be it”, “your will be done”, “do whatever you want to do in my life”. This was, indeed, Mary’s constant response to every situation in her life, especially when she could not understand why things were happening the way they were. The text of today is, then, a call and challenge to each one of us, that we, too, like Mary, might be able to say YES to all that God wants to do in our lives. It is a challenge to be open and receptive to the Spirit of God, so that we, too, might be able to give birth to the Saviour in our hearts.

Thursday, August 21, 2025 - Homily

 

Thursday, August 21, 2025 - Does my faith show itself in action? How?

To read the texts click on the texts: Judges 11:29-39; Mt 22:1-14

The second part of the parable of the Wedding Feast has often troubled many, because they are not able to understand why the one without the wedding clothes was cast out, when a few verses below the servants are told to go out and invite both good and bad. The question that arises is - How could those unexpectedly herded into the wedding feast from the streets wear the expected clothing, which all but one seem to do? The point is that realism is sacrificed to theological meaning. In early Christianity, the new identity of conversion was often pictured as donning a new set of clothes, the language of changing clothes was used to express the giving up of old ways and adopting the new Christian identity (see Rom 13, 12-14; Gal 3,27; Eph 6,11). The man was thus expected to have the deeds of an authentic Christian, which he does not have.

We sometimes attend the Eucharistic banquet without the appropriate garb, which is a faith that shows itself in action. This “dead faith” renders us unworthy, and in danger of being “cast out”. Unless we can show through our deeds that we are Christians, our celebration of the Eucharist will remain at the theoretical and ritualistic level, having no relevance to our lives.

Wednesday, August 20, 2025 - Homily

 

Wednesday, August 20, 2025 - Are you good because of fear of punishment or hope of reward? Or are you good because it is good to be good?

To read the texts click on the texts: Judges 9:6-15; Mt 20:1-16

The parable of the labourers in the vineyard, who are paid the same wages for unequal work, is exclusive to the Gospel of Matthew. Many are of the opinion that the original parable ended at 20,13 or 20,14a, and what follows from 20,14b –16 or 20,14-16 are Matthean additions. The parable narrates how the landowner himself goes to the market to hire labourers at different hours and even at the eleventh hour. While the first group of workers is told explicitly that they will be paid the day’s wage which was one denarius, while the others are told that they would be paid whatever is right. When the time for payment arrives the focus is on the groups hired first and last, with the last being paid before all the other. They are paid one denarius, which is the day’s wage. The last are also paid what the landowner agreed with them. Since the parable does not speak about the amount work done by each group or say that those who were hired at the eleventh hour did as much work as those who were hired in the morning, it leaves the reader stunned. This ending upsets and challenges conventional values. The point that Jesus seems to make in the parable is that the tax collectors and sinners will be given the same status as those who have obeyed the law.

The additions by Matthew stress the jealousy and envy of those who were hired in the morning. The objection is not to what they have received but about the fact that the others have received as much as they which they regard as unfair. The difference is that they have received what is theirs through their hard work and effort; the others have received what they have because of the landowner’s generosity.

If one can identify with the group who complains, then it is time that one checks one’s motivation whenever one does good, because if one does not, one will continue to get frustrated at what one sees happening around one. Is the work that you do reward in itself? Or do you expect another reward?

Tuesday, August 19, 2025 - Homily

 

Tuesday, August 19, 2025 - How would you define “kingdom of God”? What/How much are you willing to give to acquire the kingdom?

To read the texts click on the texts: Judges 6:11-24; Mt 19:23-30

Immediately after the rich young man departs, the next words of Jesus are to his disciples. Matthew reformulates it as an “AMEN” saying. The word “Amen” occurs thirty-two times in Matthew. Beginning some of his pronouncements with “Amen” was a unique aspect of Jesus’ own authoritative speech. Amen is not a Greek word, but a transliteration of the Hebrew word “Amen” which is a responsive affirmation to something said previously. In this context, it is used to make the pronouncement of Jesus solemn. The pronouncement is about the impossibility of a rich person entering the kingdom of God. Jesus clearly reached for the most extreme illustration of impossibility, and the disciples got the point.

In response to Peter’s question, which must be seen as a continuation of the preceding dialogue (for taken by itself, Peter’s question seems purely selfish) Jesus affirms the eschatological reward for those who have not depended on their own goodness/talents/abilities/righteousness, but acknowledge their dependence on God’s free grace.

The point is not so much that God will prevent the rich from entering the kingdom, but that their riches will be an obstacle in their path.

Monday, August 18, 2025 - Homily

 

Monday, August 18, 2025 - What is the wealth that has so possessed you; so as to leave you unfree to say a total YES to Jesus? What will you do about it today?

To read the texts click on the texts: Jgs 2:11-19; Mt 19:16-22

The story found in Matthew has sometimes been called the one of “The Rich young ruler”. However, these words appear nowhere in the New Testament, and is a conglomerate of the figures in Mark (rich), Matthew (who alone adds “young”) and Luke (who alone adds “ruler”). Matthew alone gives us a picture of a youth, twice calling him “a young man”. He would thus be a person in his twenties. He addresses Jesus as “teacher’, which signals that he is an outsider – in Matthew, real disciples address Jesus as “Lord”. In his answer to the young man, Jesus is portrayed as an advocate of the Law rather than its opponent. In response to the second question of the young man, Jesus takes him further to “perfection”, which does not mean “to be blameless”, but rather to be “whole”, “undivided” in love.

However, he was not able to say YES to the call of Jesus not merely because he was a man of great wealth, but rather because instead of possessing wealth, he let wealth possess him. This “being possessed”, did not leave him free, and consequently, he was unable to make a free choice.

Sunday, August 17, 2025 - Homily

 

Sunday, August 17, 2025 - Twentieth Sunday of the year - How will you as a disciple speak God's word?

To read the texts click on the texts: Jer 38:4-6,8-10; Heb 12:1-4; Lk 12:49-53

To stand up for the truth and justice necessarily entails that one must be willing to undergo every kind of trial and tribulation. This is made amply evident in the first reading and gospel text of today.

In the first reading of today, Jeremiah who even if in the initial stages of his prophetic ministry was hesitant and diffident went on to become bold and courageous when speaking on behalf of God. It did not matter if his words for God were words against the king. What mattered was that God’s word was spoken loud and clear and God’s commands were carried out. As a consequence of his fearlessness to speak the truth, Jeremiah found himself in a cistern from which there seemed no escape.

Jesus speaks about a similar fate that he will have to face because he dares to speak God’ word. This word will cause consternation and disquiet in the lives of many who hear it and yet it is word that must be spoken. Though, speaking such a word will lead to conflict and distress even for Jesus, he will not shy away. The word governs his entire life and he cannot rest until he has done what God has commanded him to do. Although the word of God is characterized by reconciliation and peace, the announcement of that word is always divisive because it requires decision and commitment. God’s word is a word of truth and is not always pleasant to hear especially for those who are on the side of falsehood. It is a word that does not allow one to rest if one is on the side of injustice and wrongdoing. It is a word that demands change and transformation. It is a word that demands action. It calls for a radical change of mind and heart. It overturns our value system and calls us to a life that is challenging and if lived fully also challenges others. It calls for decision and commitment at every moment.

Jeremiah and Jesus were willing to undergo any kind of trial not only because they were convinced of God’s word of truth, not only because it was a motivation that came from within their hearts, but because they were confident that God who had ordained them to speak the word would be with them every step of the way. This proved true in Jeremiah’s case when he was rescued from the cistern by the slave of the king. However, in the case of Jesus’ God’s fidelity was seen in an even more powerful way through rescue from death on a cross through the resurrection

 

This is the confidence that the second reading of today calls us to when it asks us to be inspired by the numerous witnesses of faith who have gone before us. However, even as we are inspired by them, we must keep our gaze fixed on Jesus who is the pioneer and perfecter of faith. It is Jesus who reveals like no other what it means to speak God’s word boldly and to face the consequences of having spoken such a word.

In a world that does not seem to be too different from the worlds of Jeremiah and Jesus as far as injustice and selfishness is concerned, there is the danger that we might be tempted to give up and give in. We might look at the vastness of the challenge and think that it is beyond our reach. We might want to throw in the towel even before we can start the fight. Yet, as disciples of Jesus we are called to be positive and optimistic. We are called by Jesus to speak God’s word. It is a word that demands justice, equality, integrity and also a word that will cause friction and hostility. It is a word that demands change and action when the rights of the poor are being trampled upon. It is a word that demands equality for all sections of society and for men and women alike. It is a word that confronts and challenges the status quo that suits only certain sections of the people and calls for a radical change of heart, mind and vision.

 

Will we as disciples of Jesus be prepared to speak such a word?

Saturday, August 16, 2025 - Homily

 

Saturday, August 16, 2025 - Humility is a funny thing. Once you think you’ve got it you’ve lost it. What do you think of this statement?

To read the texts click on the texts: Joshua 24:14-29; Mt 19:13-15

The text of today is on the one level about Jesus’ attitude to children, but is more importantly and on a deeper level about the kingdom. While in Mark and Luke the children were being brought to Jesus that he might “touch” them (Mk 10,13; Lk 18,15), in Matthew the children are brought that he “might lay his hands on them and pray” (19,13). These two acts are the typical acts of blessing by a revered teacher and Matthew intends to show that Jesus is regarded as such by the people. Jesus goes further than the blessing to make a pronouncement about who will inherit the kingdom, and he identifies not just the children but also “such as these”. This means that anyone no matter of what chronological age will inherit the kingdom if he/she receives it without presumption and self-justification.

As Christians we are blessed in that all that we receive from God is not through any effort on our part but is given gratis. We have only to receive. Even this, however, is difficult because sometimes we mistakenly think that it is our effort that brings us what we have.

Friday, August 15, 2025 - The Assumption of Mary into heaven and Independence day

 

Friday, August 15, 2025 - The Assumption of Mary into heaven and Independence Day

To read the texts click on the texts: Rev11:19; 12:1-6,10; 1 Cor15:20-26;Lk1:39-56

Today we celebrate two significant and related events. These are The Assumption of our Blessed Mother and Independence Day. Both are celebrated on the same date: August 15.

The reason why these events are related is because they are both about Freedom. Independence is celebrated as freedom from foreign rule and domination to self-rule and governance and the Assumption may be seen as a freedom from this limited and incomplete life to the bliss of eternal and perpetual life.

The verses which make up the Gospel text of today are commonly known as “The Magnificat” or Mary’s hymn of praise. It seems to have been modelled on the prayer of Samuel’s mother, Hannah, in 1 Sam 2:1-10 and contains many Old Testament concepts and phrases. It communicates a picture of Mary as someone quite steeped in scripture. It reveals God primarily as a God of the poor. God is the one who will vindicate the poor by removing the rich and mighty from their positions and raising the lowly.

The hymn may be seen to be divided into four parts. The first part consists of praise to God for what he has done in and for Mary; the second part speaks of God’s power, holiness and mercy; the third part shows God acting as a Sovereign in reversing social conditions in favor of the poor and downtrodden; and the fourth and final part recalls God’s mercy and promises to Israel.

The hymn speaks of the effects of the Lord’s coming for all of God’s people. It begins on a note of salvation as Mary acknowledges her dependence on God. It was the grace of God that sustained and brought her to the position in which she finds herself. She has not achieved anything on her own, it is all a gift of God and thus, Mary acknowledges her humble state, referring to herself as God’s servant. She is to be called “blessed’ because God, in his mercy and goodness, had raised her to this level.

God has shown this mercy and goodness to the poor by showing the strength of his arm, by scattering the proud, and deposing the powerful. The poor, on the other hand, have been raised, and the hungry have been filled. God remembers not only those of old but also the present generation. He is a God not only of the past, but also a God of the present, the now.

The stress on God as a God primarily of the poor stands out in Mary’s hymn of praise. In a world where the rich seem to be getting richer and the poor, poorer, one wonders whether the Magnificat is a hymn that can make sense to the poor, to those of low degree. Yet, it is important to remember that God’s ways are not our ways and so, the poor must, in confidence, sing this song as their song. The confidence with which Mary sings this song runs through the entire hymn. She uses past tense to denote God’s future actions, thus expressing that God will indeed accomplish his will, and the poor will be vindicated. What is important for the poor to realize is that they, like Mary, need to continue to open themselves to all that God wants to do in them. They need to continue to acknowledge their dependence on God by doing all that is required of them and then, leaving the rest in his capable and strong hands.

Even as we do celebrate these events, we need to ask ourselves serious questions both as Indians and Christians. Can we be really free when caste distinctions result in murder and rape? Can we be really free when freedom to speak the truth is met with physical violence and threat to life?  Can we be free when the incidence of female foeticide is so high in our country and where in many places the girl child is seen as a liability and burden rather than a blessing? Can we be really free when we are so intent on destroying our natural resources for selfish ends and then have to wonder whether we will have enough rain to see us through the year? Can we call ourselves Christians when we will not do anything about these atrocities and continue with our lives as if it does not concern us?

Are we really free? Are we truly Christian?

Let the celebrations of Independence Day and the Assumption of our Blessed Mother be wake-up calls for us to rouse ourselves from our slumber and do something tangible to right the wrongs.

Thursday, August 14, 2025 - Homily

 

Thursday, August 14, 2025 - What would be your position if God kept a grudge against you for every sin you committed? Will you give up all your un-forgiveness today?

To read the texts click on the texts: Joshua 3:7-11,13-17; Mt 18:21 – 19:1

The text of today is the conclusion to Matthew’s “Community Discourse” (18,1-35). It begins with a question from Peter about the number of times one is expected to forgive. While Peter proposes seven times, Jesus’ response far exceeds that proposal. The number seventy-seven can be understood in this way or even as four hundred ninety (seventy times seven). The point is not so much about numbers but about forgiveness from the heart. If one has to count the number of times one is forgiving, it means that one is not really forgiving at all. The story that follows in 18,23-35 about the king who forgave his servant a debt of ten thousand talents (a talent was more than fifteen years wages of a labourer) and that same servant who would not forgive another servant who owed him a mere hundred denarii (a denarius was the usual day’s wage for a labourer) makes the same point.

We expect to be forgiven by other when we do them harm after we have said sorry, and sometimes if they do not forgive us, we get upset with them even more. We need to apply the same yardstick to ourselves when others ask for forgiveness from us.

Wednesday, August 13, 2025 - Homily

 

Wednesday, August 13, 2025 - There is no such thing as “individual sin”. All sin is both individual and communitarian.

To read the texts click on the texts: Deut 14:1-12; Mt 18:15-20

Though Matthew means that the one who sins against another is a member of the Church, he also means that that person is a brother or sister. One needs to avoid scandal or embarrassment as far as possible and so the matter must first be sought to be settled between the offended and the offending party with the offended taking the initiative. If this does not work, then two or three must be taken to the offending party to work for the reconciliation. If this too does not work, then the local church will have to intervene to set things right. If the offending party will not listen even to the members of the Church who might be the leaders or some members of the congregation, then the person concerned must be expelled. Though this may sound harsh and does not seem to fit in with Jesus’ command to forgive innumerable times (18,22), the point seems to be that it is possible that at times the best way to make a person see sense is to resort to harsh measures. Also, the good of the entire community is in view.

Jesus himself will ratify the decision of the community and assures them of his presence when they are gathered together in his name. He also gives them an assurance of their prayers being answered when there is a unity of minds and hearts in the community.

There are some people who are incorrigible. Even with these, however, every attempt must be made to win them over and regard them as part of the community. After everything possible has been done and they still refuse, then they can be left to their own designs.

Tuesday, August 12, 2025 - Homily

 

Tuesday, August 12, 2025 - Has your behaviour resulted in anyone being scandalised? What will you do about it today?

To read the texts click on the texts: Deut 31:1-8; Mt 18:1-5,10,12-14

The text of today is taken from what is termed by some as Matthew’s “Community Discourse” (18:1-35). It is the fourth of the long discourses in Matthew. Some see the discourse as divided clearly into two parts (18:1-14 and 18:15-35), with various indications, which point to such a division. Some of these indications are as follows: Both sections end with a parable (18:12-13 and 18:23-34), after the parable is a concluding statement of Jesus, which begins with the word “So” (18:14.35), there is also in the sayings, a reference to the heavenly Father and the saying is about the subject of the preceding section (“little ones” and “brother/sister”).

The discourse begins with a question about the disciples regarding greatness. Unlike in Mark 9:33, there is no dispute among the disciples about who is the greatest. In his response, Jesus makes clear that being in the kingdom or coming into it, is not a matter of one’s talents or qualities, but “becoming like a child”. In first-century Judaism, children were often regarded as inferior and were treated as property rather than as persons. The point Jesus makes here is that one must acknowledge dependence on the Father. The reception of a child is an indication that one has accepted the values of the kingdom and one is no longer concerned about being greatest. Since God does not give up on anyone, Christians must also be prepared to accept those who may have strayed. Not only must they be valued, but they must also be sought out like God himself seeks them. The focus in Matthew’s parable is on the sheep that has gone astray. This means that the straying members of the community ought to be the focus also of the community.

While to be a Christian one has to make an individual commitment, one cannot forget that Christianity is also and even primarily a communitarian religion. This means that each is responsible for the other. I am indeed my brother or sister’s keeper.

Monday, August 11, 2025 - Homily

 

Monday, August 11, 2025 - Is your “freedom” an end in itself? Does it sometimes result in the “bondage” of others?

To read the texts click on the texts: Deut 10:12-22; Mt 17:22-27

The text of today contains the second Passion and Resurrection Prediction in the Gospel of Matthew. In this one, however, it is clearer that God will deliver up the Son of Man., but it is human hands into which he will be delivered. God will also vindicate Son of Man. Since Matthew tries to avoid scenes in Mark, which speak of the disciples’ inability to understand, here too, the response of the disciples is to be “greatly distressed”.

The pericope about the “Temple Tax” (17:24-27), which follows, is exclusive to Matthew. The point being made is about freedom and concern for others. Just as the Son of Man gives his life for others and freely, so too the members of his community live lives of freedom but concern for others and not wanting to be a cause for their stumbling will result in a foregoing of that freedom.

There are times when we do things more to avoid scandal than because they are important and need to be done.

Sunday, August 10, 2025 - Homily

 

Sunday, August 10, 2025 - Believing is seeing

To read the texts click on the texts: Wis18:6-9; Heb11:1-2, 8-19; Lk 12:32-48

A man was praying one day and used these words in his prayer: “Lord, let me first see and then I will believe.” He heard the Lord reply to him: “First believe, then you will see.” Faith believes without seeing.

Faith is one of the major themes of the readings of today. The text from the Letter to the Hebrews begins with a definition of faith and then goes on to give the example of Abraham, a pioneer of faith. In this text, two major events in Abraham’s life are cited to show what faith really is.

The first of these events is the promise of land that God made. Though a sojourner and wanderer, Abraham believed that, if God made a promise, that promise would be fulfilled. And, it was. Thus, faith is not simply the belief that God exists, but is a loving trust that God will work only for a person’s good.

The second event is the promise of progeny. Though both he and his wife were old, he believed that, if God promised him descendants as numerous as the stars in the sky or the grains of sand on the seashore, it would be so. And, it was. Faith hopes. Faith looks beyond the present moment to a future that is held in God’s hands. Faith is tenacious and enduring. Faith is able to accept promises deferred in the firm knowledge that God always fulfils the promises made.

This is the faith to which Jesus invites his disciples, in the Gospel text of today, when he asks them to be ready and persevering. Since the future is indeed in God’s hands, the disciples must live in the present in such a manner that they are always ready. The loins of the disciples must be girded which means literally that they must draw up the long outer garment and tuck it into the sash around their waist or hips so as to be prepared for vigorous activity. This readiness is achieved when the disciples do that which they are meant to do. This means that they will not let distractions, fatigue, or delays divert them from their duties. The disciples must make the fulfillment of what their master has asked them to do their highest obligation and their greatest concern. Since they do not know when the master will come, they have to persevere in the firm knowledge that he will, indeed, come. The outcome of such devotion to duty is that, when the master does come, he will become slave for his servants.

Faith is not coerced. The disciples are not forced to do what they do not want to do. As a matter of fact, if they decide to do something, they must do so freely. Abraham was willing to leave behind a life of apostasy and accommodation to the values and mores of the culture within which he lived. The disciples of Jesus must be willing to give up temporary material things for a treasure that lasts forever. Abraham was free to return to the land he left behind with its temporal pleasures just as the disciples are free to return to the material life. The decision is entirely up to them and they are free to decide, one way or another. This is not an easy choice to make since the material world holds many attractions; one is always tempted to return. Also, it is not always easy to see, as clearly as one would like, the advantages of the treasure that lasts forever. It is not always easy to persevere. This, however, remains the challenge of faith.

This challenge is mentioned in the first reading of today which speaks of the deliverance of the Israelites from the hands of the Egyptians. God had promised release to the captives and God was faithful to the promise made. It was not always easy for the Israelites to see and they were tempted on numerous occasions to give up and give in. However, the promise was fulfilled and they were set free.

 

Faith is indeed, as the letter to the Hebrews points out, the assurance of things hoped for and the convictions of things not seen. It is a call and a challenge to believe, even when all evidence is to the contrary and things do not seem to go the way we want. It is a call and a challenge to persevere, even when we are tempted to give up because the road ahead is too steep and the going too difficult. It is a call and a challenge to keep our feet firmly in the present with a confident eye on the future. It is a call and a challenge to believe and to know that the future is in God’s capable hands and that we have nothing to fear. We need only do what we are called to do in the present and to believe.

 

Just as God was faithful to his promises to the Israelites at the time of their exodus and to Abraham with regard to the land and progeny, and just as Jesus was faithful to his promises to his disciples, so will God be faithful to us. Will we dare to have faith? Will we dare to believe?

Saturday, August 9, 2025 - Homily

 

Saturday, August 9, 2025 - On a scale of 1 to 10 where would you mark your faith? Why?

To read the texts click on the texts: Deut 6:4-13; Mt 17:14-20

This miracle story of the healing of an epileptic boy is found also in Mark (9,14-29), but Matthew has shortened it considerably by omitting many of the details found in Mark. This also results in a change in the focus of the story. In Matthew, the exorcism proper is narrated so briefly that it is clear that the exorcism is subordinated to the pronouncement on faith. The inability of the disciples to exorcise is because of their little faith. The father of the boy addresses Jesus as “Lord” which is an indication that he is a believer and thus Matthew omits the dialogue between the father and Jesus in Mark 9,21-24, where the father expresses doubt in Jesus’ ability to cure his child.

Each of us has been given the power to heal and make whole. We can do this by a kind word or a loving gesture. However, on the one hand we are not convinced that we possess this power and so are loathe to use it, and on the other hand we think that a miracle is only something extra-ordinary or stupendous, and so we are not capable of it.

Friday, August 8, 2025 - Homily

 

Friday, August 8, 2025 - “Your money or your life.” “You better take my life, I will need my money for my old age.”

To read the texts click on the texts: Deut 4:32-40; Mt 16:24-28

In Matthew, the sayings that form our text for today are addressed exclusively to the disciples unlike in Mark where they are addressed to the crowds. A disciple must be prepared to follow the Master and even to the cross if need be. This is the consequence of confessing Jesus as the Christ. The Son of Man has to suffer, but will also be vindicated by God. The pronouncement “some standing here who will not taste death before they see the Son of Man coming in his kingdom” (16,28) has been variously interpreted. Some think it refers to the event of the Transfiguration, others think it refers to the Resurrection and still others that it refers to Pentecost. However, it seems that Matthew’s community expected that the Parousia (the second coming of the Lord) would come soon, indeed before the death of some who belonged to the community, and so there are some who think that this pronouncement refers to the Second coming of the Lord.

Denial of self means to count the self as nothing. While this sounds nice to hear and sing in hymns, it requires grace from God if it is to be into practice. Jesus had to constsntly overcome this temptation himself and challenges each of us through his words but also through the example that he gave on the cross.

Thursday, August 7, 2025 - Homily

 

Thursday, August 7, 2025 - If Jesus were to ask you the question he asked the disciples, what would your response be?

To read the texts click on the texts: Num20:1-13; Mt 16:13-23

The phrase “from that time Jesus began” is found twice in the Gospel of Matthew once in 4,17 and the second time in 16,21. The latter verse is part of our text for today. Some divide the Gospel into three parts, taking this phrase as the one which points to this division. In this division, the first part is from 1,1 – 4,16, the second from 4,17 – 16,20 and the third from 16,21 – 28,20. Our text for today, however includes an earlier pericope termed usually as “Peter’s Confession” (16,13-20). The question of Jesus concerning his identity is not because he wanted to be informed about people’s opinion of him, but to draw a contrast between people’s answers and the answer of the disciples. Matthew is the only evangelist who adds Jeremiah to the answers of the people. Some think that Matthew has done so because of Jeremiah’s association with the fall of Jerusalem. Others think that Jeremiah is mentioned because of his prophecy of the new covenant. After hearing through the disciples what the people have to say about his identity, Jesus asks the disciples the same question. The “you” is plural and therefore addressed to all disciples. It is also emphatic. Simon Peter answers on behalf of the group. Matthew adds “the Son of the living God” to Mark’s “Christ”. Only in Matthew does Jesus respond directly to Peter. Peter is not blessed because of a personal achievement, but because of the gift he received from God. Jesus names Peter as rock, the one who holds the keys and the one who binds and looses. Rock here stands for foundation, and though Peter is the foundation, Jesus is the builder. The holder of keys was one who had authority to teach and the one who binds and looses is the one who had authority to interpret authoritatively. The reason for ordering them to tell no one is to reinforce the idea that the community founded by Jesus is distinct from Israel who rejected Jesus.

The second part of the text, is the first of the three (some see Mt 26,2 as a fourth passion and resurrection prediction) passion and resurrection predictions. Peter’s response to this is to “rebuke” Jesus. However, in Matthew, Peter’s response is not as harsh as in Mark because of the use of “Lord” by Peter. Jesus’ counter response to Peter is not as harsh as in Mark, because Jesus does not in turn “rebuke” Peter. Instead, in Matthew, Jesus calls Peter to a newer and deeper understanding of the meaning of discipleship. Peter’s understanding is still on the human level, Jesus invites him to go beyond and further.

Many of us would like to see God as someone who can do all things and be always in control of every situation. However, our God as revealed in Jesus is a God who lets go of not only his divinity but also his humanity. He becomes totally selfless and disponable, at the service of the whole of humanity. If we are to imitate such a God and be disciples of his son, we need to do the same.

Wednesday, August 6, 2025 - Homily

 

Wednesday, August 6, 2025 - The Transfiguration - God is always present EVEN when we cannot see.

To read the texts click on the texts: Dn 7:9-10, 13-14; Lk 9:28-36

The feast of the Transfiguration was made a universal feast on 6th August by Pope Callixtus III to commemorate the raising of the Siege of Belgrade in 1456.

The Gospel text for the feast is from the event of the Transfiguration as narrated by the Gospel of Luke

It is only in Luke that the Transfiguration occurs in the context of Jesus’ prayer. Just as the voice from heaven, inviting him to be Son and slave, spoke while Jesus was praying after his baptism, so also now, at the transfiguration, the voice from the cloud speaks in the context of Jesus’ prayer.

The Transfiguration of Jesus on the mountain confirms that Jesus was in the presence of God. It also serves to clarify that Jesus is, indeed, God’s Son. While Moses and Elijah, who appear with Jesus on the mountain, might represent the Law and the Prophets, they are also mentioned because of the actions they performed. Like Moses, who parted the sea on the command of God, and who fed the multitude in the desert with manna from heaven, Jesus calms the storm and feeds the five thousand with bread. Like Elijah, who multiplied loaves, cleansed a leper, and raised the dead, Jesus does the same, and even more. Only in Luke are we given the content of the discussions that Moses and Elijah have with Jesus. They are discussing his exodus from this world to the next.

Though Peter and his companions, John and James, witness this event, they do not know what to make of it. Peter, however, wants to remain there and so in the past. Jesus knows that he cannot remain on the mountain, tempting as that might be. He knows what he has to do and he will let no one come in the way. He has to come down and go to the Cross. In this event it is confirmed that Jesus is both Son of God and he is Suffering Servant. He will, through his death, bring salvation to all. He is the fulfillment of all the hopes, not only of Israel but, of the whole world.

This time, unlike at the time of the Baptism, the voice from the cloud adds, “Listen to him”. This command endorses and confirms Jesus’ interpretation of the future course of events that will take place in his life, namely, his death, resurrection, and ascension. God approves of Jesus’ orientation and wants the disciples to realize that this is the only way. Thus, they cannot remain on the mountain. They have to go down with Jesus and let him go to where the Cross awaits him.

The Transfiguration is an event which encapsulates the whole Christ event. It is here that we see his entire life; ministry, death, resurrection, and ascension unfold. It is a summary of what was, what is, and what will be. Only in the light of the cross and resurrection do we understand the character of God and the significance of Jesus.

Though God will seem hidden at the passion and death of Jesus, and though Jesus might seem defeated, things are not as they seem. Rather, God is as present at the passion and death of Jesus as he was at the Transfiguration. Jesus is as victorious in his passion and death as he was in his Transfiguration. In the first reading of today, this is precisely the kind of confidence that Abram is challenged to have. He and his wife are old, they do not have even one son and yet, God commands him to believe that his descendants will be as numerous as the stars in the sky. Abram dared to believe, even when he could not understand, and it was so. He first believed and then, he saw.

The readings of today teach us an all important lesson. There are times in our lives when things do not go the way we plan, when all that we plan goes awry, when the road seems steep and the going is difficult, and, when we feel like giving up and giving in. It is at times like these that we, like Peter, wish we had stayed on the mountain. It is at times like these when we, like Abram, might like some tangible proof, some sign. Yet, the Transfiguration of Jesus, and the attitude of Abram, teaches that God continues to walk ahead of us and, though we may not be able to see him as clearly as we would like, God is there.