Tuesday, 30 September 2025
Wednesday, October 1, 2025 - St. Therese of the Child Jesus - The Little Flower
To read the texts click on the texts: Isa 66:10-14; 1 Cor 13:4-13; Mt 18:1-4
St.
Therese of the Child Jesus is one of my most favourite saints. I admire and am
inspired by her for a number of reasons, but one of the most important reasons
for this is her response to life. She had more challenges than most of us will
ever have, yet her response was always positive no matter what the challenge
she faced. In this regard she teaches us how we too must be able to see the
hand of God in everything that happens to us.
She
was born in 1873 and died very young at the age of 24 (1897). At the age of 14,
she had an experience that transformed her life. She decided to give her whole
life to God and entered the Carmelite convent in Lisieux. Though she was often
sick and often plagued with doubts, she remained faithful and received the
ability to find God in all things and all things in God. Her focus was not on
doing great things but on doing all that she did with unconditional love. She
would do even the most ordinary tasks with extraordinary love.
The
Gospel text for the feast is taken from what is termed by as Matthew’s
“Community Discourse” (18:1-35). It is the fourth of the long discourses in
Matthew. Some see the discourse as divided clearly into two parts (18:1-14 and 18:15-35),
with various indications, which point to such a division. Some of these
indications are as follows: Both sections end with a parable (18:12-13 and
18:23-34), after the parable is a concluding statement of Jesus, which begins
with the word “So” (18:14.35), there is also in the sayings, a reference to the
heavenly Father and the saying is about the subject of the preceding section
(“little ones” and “brother/sister”).
The
discourse begins with a question about the disciples regarding greatness. In
his response, Jesus makes clear that being in the kingdom or coming into it, is
not a matter of one’s talents or qualities, but “becoming like a child”. In
first-century Judaism, children were often regarded as inferior and were
treated as property rather than as persons. The point Jesus makes here is that
one must acknowledge dependence on the Father. The reception of a child is an
indication that one has accepted the values of the kingdom and one is no longer
concerned about being greatest.
This
was the attitude of St. Therese to life and she lived as a child of God all
through her life. She inspires and invites us to the same.
Monday, 29 September 2025
Tuesday, September 30, 2025 - Don’t try to teach a pig to sing. It is waste of your time and irritates the pig.
To read the texts click on the texts: Zech 8:20-23; Lk 9:51-56
The
section of the Gospel of Luke beginning from 9:51 and ending at 19:28 is known
as the Travel Narrative or Journey to Jerusalem. Beginning today and on all
weekdays till November 19, 2025, (except on feast days) we will be reading from
this section of Luke’s Gospel. It is therefore important to understand what
this section means.
Luke
begins this travel narrative by telling us that when the days drew near for
Jesus’ death, resurrection and ascension, he set his face to go to Jerusalem.
Jesus’ arrival at Jerusalem in 19:28 marks the end of this section.
One
important reason for this section where Luke diverts from Mark, is so that Luke
can add here material from his own special source and also material from the
source known as “Q” which he and Matthew have in common. In this section we
will also find many parables, sayings meal scenes, controversies and warnings,
through which the Lucan Jesus explicates his way of life.
In
the text of today, we will read of the opposition that Jesus encounters already
at the beginning of his journey. A Samaritan village refuses to welcome him.
This rejection of Jesus at the beginning of his ministry coincides with the
rejection at the beginning of his ministry in Nazareth (4,16-30). This
foreshadows the rejection that Jesus will face in Jerusalem. In response to the
rejection, James and John want to react and destroy the whole village. Jesus’
rebuke of James and John is an indication that he will not use violence in his
ministry, but will win people only through love. The last verse of this text
where we are told that they went on to another village also makes clear that
Jesus will not force his teaching on anyone who does not want to listen to it.
Sometimes
we are faced with opposition with regard to an idea that we may put forward or
a suggestion that we may offer. When we identify with that idea or suggestion
and feel rejected when it is rejected, then we might be tempted like James and
John to react. The attitude of Jesus invites us to detach ourselves from all
that we propose, so that we can continue to stay calm and collected.
Sunday, 28 September 2025
Monday, September 29, 2025 - ARCHANGELS MICHAEL, GABRIEL AND RAPHAEL
To read the texts click on the texts: Dan 7:9-10,13-14; Rev12:7-12; Jn 1:47-51
The
three Archangels Michael (Who is as God? or Who is like God?), Gabriel
(Strength of God) and Raphael (God heals) are the only angels named in Sacred
Scripture. However, ancient apocryphal literature mentions others beside these
three, but the names are spurious.
Archangel
Michael is invoked for protection against evil and regarded as a Champion of
God’s people. Gabriel is mentioned four times in the Bible. Of these the most
significant are in the New Testament when he makes the announcement of the birth
of john the Baptist and Jesus to Zechariah and Mary respectively. Raphael is
mentioned in the Book of Tobit and is the one who heals Tobias’ blindness.
Raphael is not mentioned in the New Testament, but is invoked for healing and
acts of mercy.
The
choice of the Gospel reading from John is because of the mention of angels in
the last verse of the text. Though having an opinion about where the Messiah
would come from, Nathanael remains open to another revelation. Though
skeptical, he is willing to be convinced. Jesus addresses Nathanael as an
“Israelite” which signifies his faithfulness to the law and is used here in a
positive sense. He is without guile because though he has questions and even
doubts, he is open and receptive and willing to learn. Jesus’ intimate
knowledge of Nathanael and the revelation that he makes to him leads to a
transformation in Nathanael and he comes to faith. He responds to Jesus with a
confession and though he begins with Rabbi, he moves on to recognizing Jesus as
Son of God and King of Israel.
However,
Jesus responds by pointing out to Nathanael that this is only the beginning of
the revelation that Jesus makes. If he continues to remain open he will
experience even greater things. By means of a double “Amen”, Jesus points out to
Nathanael and to others there that he will be the bridge between heaven and
earth. Through the phrase “you will see heaven opened and the angels of God
ascending and descending upon the Son of Man.” (Jn 1:51) which combines images
from the descent of the Son of Man as narrated by Daniel (7:13) and the ladder
of Jacob’s dream in Genesis (28:12), Jesus states that Jacob’s ladder is
replaced by the Son of Man. He will be that place and person in whom the
earthly and divine encounter each other. He as Son of man will make God known.
The Son of Man becomes the place where the earthly and the heavenly, divine and
human, temporal and eternal meet.
When
looked at from this angle, the feast of the Archangels is saying to us that our
God is not merely in the heavens. Our God is not merely a God who has created
the world and left it to its own design. Rather our God is a God who is
intimately connected to the world and present to and in it. Our God is a God
who is concerned about our world and ever willing to lend a hand whenever any
one of us requires it.
Saturday, 27 September 2025
Sunday, September 28, 2025 - Is my faith mere “lip service”? What prevents me from “acting” out my faith?
To read the texts click on the texts: Am 6:1, 4-7; 1 Tim 6:11-16; Lk 16:19-31
While
at first reading, both the text from Amos and the Gospel text of today might
seem to indicate that riches are bad, or that luxury is to be shunned, or that
one must live an ascetic life. A deeper reading however, indicates that the
core question of these texts is “Am I my brother/sister’s keeper?” (Gen 4:9).
Riches and luxury are a problem when they are gained at the expense of others’
misery. They are a problem when they
deaden the mind and the senses to responsibility. They are a problem when they
become ends in themselves or when those who possess them become insensitive and
unfeeling to the needs of others around them.
This
is what the readings of today seem to point to. The Gospel parable of today has
often been titled as the parable of “Dives and Lazarus”. It may be seen to be
divided into three parts. In the first part, the focus is on rich man’s
opulence and wealth. The rich man is not
named. The Latin term “dives” means “rich”.
In the second part, the focus is on the rich man’s death and burial. In
the third part, which is the longest, there is, for the first time in the
story, a dialogue. It is between the rich man and Abraham and this is the
climax of the story
The
story begins by describing the rich man and his dress and food. The “purple and
fine linen” may signify that he was a high ranking official, since the Romans
had set standards regarding who could wear purple and how much purple they
could wear. In contrast to the rich man, there is a poor man, named Lazarus. It
is significant that Lazarus is the only character in any of Jesus’ parables who
is given a name. The name Lazarus means “God helps”. The fact that he is at the
gate of the rich man’s house signifies that, though the rich man could see
Lazarus, he was not aware of his existence. He was so caught up in his world of
material things; he was so caught up in his luxuries and personal enjoyment,
that he was unable to see reality right before him. The problem was not so much
the riches or luxuries that the rich man was enjoying but that they had blinded
him from the reality around him. They
had made him immune to the suffering of those whom he could see.
Amos
speaks, in the first reading of today, of this same callous attitude on the part
of the rich. These are the ones who, like the rich man of the parable, have
lived lives of ease and eaten their fill, without being concerned about the
numerous poor and their unmet needs. This is why they are the ones who will be
the first to suffer exile and punishment. They have not been their
brother/sister’s keepers.
God,
however, is the keeper of the poor as is made explicit in the detail found in
the Gospel. Lazarus was carried away by
angels to the bosom of Abraham. The rich man may have deliberately ignored
Lazarus and pretended that he did not exist, but God is aware of Lazarus. God
indeed came to Lazarus’ help. The death
of the rich man, in contrast, is described in a short sentence: “The rich man
also died and was buried.” This indicates both that he was forgotten soon after
his death and strikingly, how transient is his opulence and wealth. His riches
are of no consequence now. He has to leave all that he has behind. He can take
nothing with him. No matter how rich he was, or how much he possessed, he had
to let go when his time was up.
None
of us knows when that time will be, but all know that we can take nothing with
us. Paul exhorts Timothy, in the second
reading of today, to shun riches which can be as shown, in the case of the rich
man and to the people of Amos’ time, as the root of many evils. He must pursue
instead that which remains, even when all else has gone, namely, concern for
others manifested in unconditional love. It is love alone which is eternal and
which does not die. It is love alone which remains forever. This is the love
that was manifested by Jesus from the beginning of his ministry right to the
time that he stood, witnessed before Pilate, and was put to death. Jesus lived
a life that showed that every human being was his brother or sister and he was
indeed, their keeper. As disciples of Jesus, we have to realize that each one
of us, like Jesus, is indeed, our brother or sister’s keeper.
A
number of questions to which there are no easy answers are raised by this parable
and we must reflect on them constantly if we are not to lose touch with
reality.
Ø
Can I be accused of sins of lack of concern, inability to assess the reality of
situations, closing my eyes and ears to the injustices around me, being caught
up in my own small world? Does my reflection on sin include “sins of omission”?
Ø
Is my attitude towards those less fortunate than I one of condescension? Do I
regard them as persons, like myself?
Ø
Did the brothers of the rich man get the message?
Ø
How would you like to conclude the story? Place yourself in the position of the
rich man’s brothers and write down what you would do to ensure that you do not
suffer the same fate as the rich man.
Friday, 26 September 2025
Saturday, September 27, 2025 - Does it make sense to proclaim a “Suffering Messiah” today? How will you do it if it does?
To read the texts click on the texts: Zech 2:5-9,14-15; Lk 9:43-45
The
second Passion prediction in the Gospel, which is our text for today, follows
immediately after Jesus’ mighty work in exorcising the demon in the previous
scene. It is only in Luke that Jesus announces his passion and death while “all
were marvelling at everything he did.” Only Luke adds the phrase, “Let these
words sink into your ears;” in order to bring out the gravity of the
pronouncement. He abbreviates the Passion prediction of Mark, so that his
passion prediction simply has “the Son of Man is to be delivered into the hands
of men.” Through this shortening, Luke focuses on Jesus’ “being handed over” or
“delivered”, and omits any reference to Jesus’ death and resurrection. Like in
Mark, here too the disciples’ are not able to understand. However, Luke gives a
reason for this, namely “it was concealed from them”, though he does not say by
whom.
It
is not easy for us to give up control. Most of us like to be in control of
every situation so that we do not need to depend on someone else. These verses
are calling us to understand that this is not always possible or even
necessary. There may be times when we need to give up control and especially to
God acting through humans if we are to be faithful to his will.
Thursday, 25 September 2025
Friday, September 26, 2025 - Can you identify with a “Suffering Messiah”? Would you have preferred that Jesus not go to the Cross? What kind of death would have preferred Jesus to die?
To read the texts click on the texts: Haggai 2:1-9; Lk 9:18-22
Though
Luke depends on Mark for this scene of Peter’s confession, he has made some
significant changes in order to bring out his meaning of the text. The first is
that unlike Mark, Luke does not give the geographical location (Caesarea
Philippi), but gives instead the context of the prayer of Jesus. Through this
change, Luke makes the confession a spiritual experience. Luke also changes
Marks, “one of the prophets” to “one of the old prophets has risen.” Though the
difference does not appear to be great, it is for Luke. In the Gospel of Luke,
before Jesus everything is old. Jesus makes all things new. Luke has also eliminated
Peter’s refusal to accept Jesus as the suffering Messiah and the rebuke of
Peter by Jesus. Luke avoids narrating Marcan texts that show Peter and even the
disciples in a bad light.
The
second question to the disciples, “But who do you say that I am?” shows on the
one hand that the answers given of the crowd’s understanding of Jesus are
inadequate, and on the other that Jesus wants to know their understanding of
him. In all the Synoptic Gospels it is Peter who answers, but here too Luke
adds to Mark’s, “You are the Christ”, the words “of God”. The Greek word
“Christos” means in English “the anointed” and this conveys the meaning of
royalty. However, by his addition, Luke also brings in the prophetical
dimension of Jesus’ person and mission. This prophetical dimension is
explicated in the verses, which follow the confession of Peter, in which Jesus
explains the kind of Christ/Messiah/Anointed One that he will be. The reason
for the rebuke or “stern order” not to tell anyone is because Jesus wanted to avoid
any misunderstanding of the term which could be understood only in the glorious
sense. Jesus as “the Christ of God” will come in glory, but only after he has
gone to the cross, died, been buried and then raised.
Who
Jesus is cannot be captured by a title and we must not attempt to do so or
imagine that this is possible. Any title we may use for Jesus will always be
inadequate and this leads us to the realisation that while we may encounter him
in different situations, he will always be bigger than anything we can imagine.
To
read the texts click on the texts: Haggai 2:1-9; Lk 9:18-22
Though
Luke depends on Mark for this scene of Peter’s confession, he has made some
significant changes in order to bring out his meaning of the text. The first is
that unlike Mark, Luke does not give the geographical location (Caesarea
Philippi), but gives instead the context of the prayer of Jesus. Through this
change, Luke makes the confession a spiritual experience. Luke also changes
Marks, “one of the prophets” to “one of the old prophets has risen.” Though the
difference does not appear to be great, it is for Luke. In the Gospel of Luke,
before Jesus everything is old. Jesus makes all things new. Luke has also eliminated
Peter’s refusal to accept Jesus as the suffering Messiah and the rebuke of
Peter by Jesus. Luke avoids narrating Marcan texts that show Peter and even the
disciples in a bad light.
The
second question to the disciples, “But who do you say that I am?” shows on the
one hand that the answers given of the crowd’s understanding of Jesus are
inadequate, and on the other that Jesus wants to know their understanding of
him. In all the Synoptic Gospels it is Peter who answers, but here too Luke
adds to Mark’s, “You are the Christ”, the words “of God”. The Greek word
“Christos” means in English “the anointed” and this conveys the meaning of
royalty. However, by his addition, Luke also brings in the prophetical
dimension of Jesus’ person and mission. This prophetical dimension is
explicated in the verses, which follow the confession of Peter, in which Jesus
explains the kind of Christ/Messiah/Anointed One that he will be. The reason
for the rebuke or “stern order” not to tell anyone is because Jesus wanted to avoid
any misunderstanding of the term which could be understood only in the glorious
sense. Jesus as “the Christ of God” will come in glory, but only after he has
gone to the cross, died, been buried and then raised.
Who
Jesus is cannot be captured by a title and we must not attempt to do so or
imagine that this is possible. Any title we may use for Jesus will always be
inadequate and this leads us to the realisation that while we may encounter him
in different situations, he will always be bigger than anything we can imagine.
Wednesday, 24 September 2025
Thursday, September 25, 2025 - You know a great deal about Jesus, but do you really know him? When did you last meet him personally?
To read the Texts click on the texts: Haggai 1:1-8; Lk 9:7-9
This
text (9:7-9) forms the meat of the sandwich formed by the sending out of the
Twelve (9:1-6) and their return (9:10-17). In a sandwich construction, an event
is begun, interrupted by another event and the first event is continued and
completed. In this instance, the disciples are sent on mission (9:1-6), the return
is interrupted by the question of Herod (9:7-9) and the event of the sending
out of the disciples is continued and completed by their return (9:10-17). In
such a construction, the first and the third events throw light on the event in
the middle or the meat of the sandwich.
The
first and third events here, narrate the sending and successful return, and it
is in this light that the question of Herod, “Who is this?” which is the second
event or in the centre, must be read. Herod’s desire to see Jesus foreshadows
coming events. When Herod did meet Jesus, his desire to see Jesus was
fulfilled, but he wanted only to see Jesus perform a sign. He never really
grasped the answer to his own question.
Though
John the Baptist has been beheaded and Jesus will also be killed, yet the
violence of the wicked will be no match for God’s grace. The success of the
disciples’ in mission is only a shadow of the success that Jesus will
experience in mission.
The
intention behind wanting to meet Jesus is extremely important. If one’s
approach is curiosity that will be the level at which one will see him. If
one’s approach is faith, then one will encounter him as he is.
Tuesday, 23 September 2025
Wednesday, September 24, 2025 - What does mission mean for you today? How and where will you proclaim it?
To read the texts click on the texts: Ezra 9:5-9; Lk 9:1-6
This
passage may be seen as the culmination of the entire section Lk. 7:1 – 8:56. In
this section, we were shown the nature of Jesus’ Kingdom mission. The Twelve
now share in that same mission. These verses may be termed as the Mission
Discourse according to Luke.
Though
Luke has taken much material from the Mission Discourse of Mark (see Mk.
6:6b-13), he has also made changes, which bring out his meaning of mission more
clearly. Before Jesus instructs his disciples on how they must go about their
mission, he gives them not only authority as in Mark, but power and authority.
This power and authority is given not only over the unclean spirits as in Mark,
but over all demons and to cure diseases. Only in Luke are they also sent to
“preach the Kingdom of God”. This indicates that for Luke, mission is inclusive
and includes both doing as well as saying, both action as well as word.
Besides
power and authority, Jesus also gives the disciples a strategy for mission.
This may be summed up as detachment from things (take nothing for your
journey), persons (stay there and from there depart) and from events (and
wherever they do not receive you, when you leave shake off the dust from your
feet). Dependence ought to be only on the Providence of God. The rejection shown
Jesus is also in store for those sent by Jesus. The last verse in today’s text,
underscores the disciples’ obedience to the commands of Jesus by reiterating
the principal features of mission: preaching the good news and healing the
sick. That mission is universal is made clear in the last word, “everywhere”.
As
missionaries today, we are called to continue to the Mission inaugurated by
Jesus and put into motion by his first disciples. It is a mission, which
includes every aspect of life and involves all persons. This means that we are
called not to be part-time missionaries or disciples, but on mission always and
everywhere.
Monday, 22 September 2025
Tuesday, September 23, 2025 - Would Jesus point to you as a member of his family? Why?
To read the texts click on the texts: Ezra 6:7-8,12,14-20; Lk 8:19-21
Though
this text, which concerns the mother and brothers of Jesus, is found also in
Mark 3,21-22 and 3,31-35 and Matthew 12,46-50, Luke narrates it quite
differently from both. In Mark 3,33 and Matthew 12,48 Jesus asks who his mother
and brothers are. In Luke, however, Jesus does not ask this question, but says
simply when told that his mother and brothers desire to see him, that his
mother and brothers are those who hear the word of God and do it. Luke thus
gives a positive thrust to the scene unlike Mark and Matthew. It might be said
that while in Mark and Matthew Jesus seems to reject his physical family and
choose instead the crowd (so Mark) or his disciples (so Matthew), in Luke he
does not do so. This means that though family relations with Jesus are not
based on physical relations but on the word of God, his physical family does
indeed hear the word of God and acts on it.
We
might possess the name Christian because of our baptism, but this does not
necessarily mean that we belong to the family of Jesus. In order to belong what
is also necessary is putting into action what Jesus has taught.
Sunday, 21 September 2025
Monday, September 22, 2025 -What is the Good News according to you? Will you share it with others today? How?
To read the texts click on the texts: Ezra 1:1-6; Lk 8:16-18
These
verses in Luke are a commentary on the Parable of the Sower, which in Luke
appears in 8,5-8. Just as a farmer sows the seed so that all of it may bear
fruit, so also a lamp is lit so that it may give light. Like seed is sown not
to be trampled on, eaten by birds, to wither or to be chocked, so a lamp is lit
not to be hid under a jar or under a bed. Knowledge of the kingdom is not
esoteric or secret, reserved for a particular group alone, but must be made
known to all. It is knowledge, which must be shared openly with others. It is
indeed the Good News, since it is a communication of love, and therefore it
must not only be heard, but also experienced. By adding, “Then pay attention to
how you listen”, the Lucan Jesus reminds listeners that they can choose and
control how they will listen to the word of God. A total openness to the word
of God results in an appropriate response to it.
Hearing
is an active process. It calls for a commitment. Those who are open to that
word are like a lamp, which gives light to all. An attentive hearing of the
word of God can result in the transformation of one’s life and the living out
of that word can lead to transformation in the lives of others.
Saturday, 20 September 2025
Sunday, September 21, 2025 - How do you attain the focus in your life?
To read the texts click on the texts: Amos 8:4-7; 1 Tim 2:1-8; Lk16:1-13
The
story is told of a man who was caught stealing. He was ordered by the king to
be hanged. On the way to the gallows, he said to the governor that he knew a
wonderful secret and it would be a pity to allow it to die with him. He wanted
to disclose it only to the king and so, he was taken to the king. He told the
king that he would put a seed of a mango into the ground and, through a secret
taught to him by his father, he would make it grow and bear fruit overnight.
There would be no need to wait for the mango season or for years; the result
would be almost immediate. The king was intrigued.
The
next day, the thief, accompanied by the king and several ministers and officers
of high ranking, was taken to a field. There, the thief dug a hole in the
ground and spoke out the secret saying, “For this seed to grow overnight, it
must be put into the ground only by a man who has never stolen or taken
anything which did not belong to him. That man must be a totally honest man.
Since it will only grow if this condition is fulfilled, I cannot do it since I
am a thief. One of you will have to plant the seed.” The thief turned to the
Vizier who, frightened, said that in his younger days he had retained something
which did not belong to him. The treasurer said that dealing with such large
sums, he might have entered too much or too little and even the king owned that
he had kept a necklace of his father’s without permission. The thief then
looked at all of them and smiled. The king, pleased with the ruse of the thief,
pardoned him.
On
the one hand, a story like this might lend itself to being interpreted to mean
that dishonesty or thievery is all right. It might be taken to mean that,
though the man had done something wrong, he got away with subterfuge and
cunning. However, the point is not so much that, as the fact that, when faced
with death, the thief uses all his ingenuity, creativity, and inventiveness to
save his life. He uses all his skill to get out of an extremely difficult
situation.
This
is also the point that Jesus makes in the parable that forms the Gospel text
for today. Jesus is not praising dishonesty or even the dishonest steward. His
focus in the parable is on the prompt and speedy action that the steward takes.
He takes control of a terrible situation and acts decisively because his
livelihood and therefore, his life are at stake. He casts caution to the winds,
seizes an opportunity and makes provisions for his future.
More
importantly, the focus of Jesus is on the contrast between the steps that a
person takes for things that are temporary and the lethargy that is shown by
most when it comes to things that are eternal. This is what Jesus means when he
says,” … for the children of this age are more shrewd in dealing with their own
generation than are the children of light.”
This
lethargic attitude regarding things that are eternal is the attitude that Amos
berates in the first reading of today. The people imagined that the good
fortune that they were presently enjoying would continue forever and so,
concentrated only on earthly, temporary realities. They would not repent, or
seize the opportunity to make amends. They would continue to carry on with the
evil they were doing. They would continue to “practice deceit with false
balances” “trample on the needy and bring to ruin the poor of the land”. They
would continue to cheat the poor and downtrodden and be concerned only with how
much they can earn for themselves and that, through unfair and unjust means.
Their belly has become their god.
Yet,
now is the time of salvation, now is the appointed hour and so, decisions as
important as these cannot be left for tomorrow or even later. The kingdom of
God is indeed in our midst and in us and this is why we who are called to focus
on permanence and eternalness have to act in the present moment. How is this
focus attained? What changes must we make in order to get back this focus?
Paul
gives us an indication in the second reading of today when he calls Timothy,
and us, to supplications and prayers for a peaceable life.
This
is a life where each person will live in dignity. This is a life where no one
will be in need because there will be equitable distribution and each will have
what he/she needs.
This
is a life in which none will show the greed and selfishness that has become so
much part of our culture and way of living.
This
is a life in which “Christ Jesus, himself human,” who dared to give himself as
a ransom for all, is the inspiration that, if followed, will make that life a
reality.
This
is a life in which each one is determined to live for the values of love and
justice – everlasting values of the kingdom of God.
Friday, 19 September 2025
Saturday, September 20, 2025 - Focus on the action, the result will follow
To read the texts click on the texts:1 Tim 6:13-16; Lk 8:4-15
The
text of today combines both the Parable of the Sower (8, 5-8) and the allegory
(8, 11-15) {in an allegory, every element in the story is given a meaning. So,
the seed is regarded as the word of God, those along the path are the ones who
hear, and then the devil comes and takes away the word from their hearts, so
that they may not believe an be saved, and so on}. Though it is true that the
Sower disappears from the scene after he is first mentioned, and the seed takes
centre stage, the parable is really one of contrast between the beginning and
the middle, and the end. Thus, the Sower (whom the end will affect) is still an
important figure in the parable. Since many have confused the allegory with the
Parable, the meaning of the parable may have been missed. In this reflection we
will focus on the Parable.
The
farmer would sow along “the path”, because according to research done on the
agricultural practices in Palestine at the time of Jesus, the practice was to
sow seeds first and then plough it into the ground. Sowing on “rocky ground” is
not surprising because the underlying limestone, thinly covered with soil, barely
showed above the surface until the ploughshare jarred against it. Sowing among
“thorns” is also understandable, because this too will be ploughed up. Though
the ploughing of the three kinds of soil above will be done, it will result in
a loss, because in none of them will the seed grow. It will seem that
seventy-five percent of the effort is lost. While most of the parable focuses
on “sowing”, in the last verse it is already “harvest time”. The abnormal,
exaggerated tripling, of the harvest’s yield (thirty, sixty, a hundredfold)
symbolises the overflowing of divine fullness., surpassing all human measure
and expectations (A tenfold harvest counted as a good harvest and a yield of
seven and a half as an average one).To human eyes much of the labour seems futile
and fruitless, resulting in repeated failure, but Jesus is full of joyful
confidence; he knows that God has made a beginning, bringing with it o harvest
of reward beyond all asking or conceiving. In spite of every failure and
opposition, from hopeless beginnings, God brings forth the triumphant end,
which he has promised.
1. Do I usually focus more on the reaping than
on the sowing? Do I focus more on the result than on the action? Do I focus
more on the future than on the present?
2. How do I react when most of my effort seems
to be in vain? Do I throw up my hands in despair? Do I give up? Do I get
despondent? Or do I carry on despite all odds? Do I continue to persevere? Do I
keep on keeping on?
3. How attached am I to the result of my action?
Can I plunge into the din of battle and leave my heart at the feet of the Lord?
4. Do you sometimes act as the “General Manager
of the Universe”? Will you resign from that position today?
Thursday, 18 September 2025
Friday, September 19, 2025- Does the plight of others affect me at all? What do I do about it?
To read the texts click on the texts: 1 Tim 6:2-12; Lk 8:1-3
This
is a text that is exclusive to the Gospel of Luke and is about the women who
ministered to Jesus during his ministry. It begins by presenting Jesus as an
itinerant preacher going through the cities and villages in order to proclaim
the good news of the kingdom.
Luke
often mentions a corresponding female or group whenever he mentions a male. He
does this first in the example of Zechariah and Elizabeth, and then in the
examples of Joseph and Mary, Simeon and Anna. Here too, after Luke has
mentioned the Twelve, he mentions women. Mary Magdalene is identified at the
one from whom seven demons had gone out and Joanna as the wife of Herod’s
steward Chuza and these two appear also in 24,10 in the episode of the empty
tomb. Susanna the third woman named here does not appear elsewhere in the
Gospel. These and other women provided for Jesus out of their resources.
The
striking point about this text is the fact that the disciples were women. At a
time when a woman was looked down upon and her place in society was
pre-determined, it is quite amazing to note that these became followers of
Jesus and even provided for him. This is an indication of the openness that
Jesus possessed and of his freedom from all kinds of constraints.
Wednesday, 17 September 2025
Thursday, September 18, 2025 - Does love lead to forgiveness or is the ability to love the result of being forgiven?
To read the texts click on the texts: 1 Tim 4:12-16; Lk 7:36-50
This
is a fairly well known story from the Gospel of Luke. However, it is important
to note that though the woman is termed as a “sinner”, she is not named. The
dinner given by the Pharisee would have been much more public than a dinner in
a private home today, so the presence of uninvited persons would not have been
unusual. The guests would have been reclining on pillows, supported by their
left arms and would be eating with their right hands, with their feet away from
the mat on which the food would have been spread before them. Thus the woman
could easily approach Jesus’ feet. The fact that she brought a jar of ointment
shows that she had planned to anoint Jesus – a sign of her love. Though the
woman’s act expresses love and gratitude, it also violated social conventions.
Touching or caressing a man’s feet could have sexual overtones, as did letting
down her hair, so a woman never let down her hair in public. Moreover the woman
was known to be a sinner. Assuming that she was unclean, she would have made
Jesus unclean by touching him. In the Pharisee’s eyes the woman’s act
represents a challenge both to his honour and to Jesus’. In response, Jesus
poses a riddle for Simon to solve, based on patron-client relationships. If a
patron had two debtors, one who owed him much and the other who owed him little
and he cancelled the debts of both, who would love him more? After Simon
answers that it would be the one who had the greater debt cancelled, Jesus
exposes the contrast between Simon’s lack of hospitality and the woman’s
selfless adoration of Jesus. The main point of the story is Jesus’
pronouncement in 7,47. Did the woman love because her sins were forgiven or was
she forgiven because she loved much? The woman’s loving act is evidence that
she has been forgiven. She recognised her need for forgiveness and therefore
received it totally, whereas the Pharisee did not recognise his need and
therefore received less.
This
story seems to make two points that we can reflect on. The first is our
judgement of others without knowing all the facts. Some of us are sometimes
quick to judge from external appearances, only to realise later that we
misjudged. The second point is the acceptance of our need for God’s mercy and
love. Like the Pharisee, there may be some of us who do not consider ourselves
as grave sinners and consequently we may not be open to God’s unconditional
love and grace.
Tuesday, 16 September 2025
Wednesday, September 17, 2025 - Will you dance to the tune of the Lord or are you dancing your own dance?
To read the texts click on the texts:1 Tim 3:14-16; Lk 7:31-35
The
point of these sayings of Jesus is to bring out the failure of the crowd to
respond to the invitation of John and Jesus. Though John and Jesus are
different from each other and went about their ministries differently, the
people accepted neither. John lived a very austere life and indulged in no excesses
at all, but he was not accepted. Rather he was labelled as a wild man. Jesus on
the hand lived quite openly and freely due to this was labelled as a glutton
and drunkard.
Many
of us are so concerned about what people say about us that we sometimes live
our lives based on their opinions. The text of today teaches us that you cannot
please everybody every time. There are some who will neither join in the dance
nor in the mourning, but sit on the fence and criticise. It is best to leave
these alone and do what one believes one ought to do.
Monday, 15 September 2025
Tuesday, September 16, 2025 - If God were to call you to himself now, what are the three things you would regret not having done? Will you do them today?
To read the texts click on the texts: 1 Tim 3:1-13; Lk 7:11-17
The
miracle of the raising the widow’s son at Nain is a miracle that is found only
in the Gospel of Luke. If the centurion’s servant healed in 7:1-10 was ill and
at the point of death, the son of the widow in this story is already dead.
There are many similarities between this story and that of Elijah’s raising the
widow’s son in 1 Kings 17:10,17-24. Luke emphasises that the son was the
widow’s “only son” (7:12). Luke also states that when Jesus saw the widow, he
had compassion for her.. Jesus raises the boy quite simply with an
authoritative command. The crowd responds by regarding Jesus as a prophet and
by affirming that God has been favourable to his people through the deed that
Jesus had just done.
The
scripture offers many instances where men and women of faith ask for help, and
are granted it, even though under normal experiences they might have gone on
for the rest of their lives with sin or weakness or sickness or oppression.
Does prayer change anything? Again and again the scripture teaches that it does
indeed. God can and does intervene in the normal running of his universe. We
see just such an instance in this passage. The young man is dead -- his life
cut short by sickness perhaps, but death is a "normal" experience in
our fallen world. Then Jesus sees a mother's tears, realizes that this widow --
there is no husband and other children mourning beside her -- has lost her only
son, and Jesus is moved with compassion, and intervenes. God doesn't intervene
every time we are hurting or have problems, just as loving parents do not or
cannot intervene to soften everything for their children. Sometimes we are
angry with God for not giving us the answer to prayer that we desire. Sometimes
we blame him for not intervening when our loved ones are sick or die. But it is
not because God lacks compassion, for Jesus shows us the Father, and Jesus is
full of compassion. We are left with the fact that Jesus indicates that the
Father will do things as a result of our prayers, because of his compassion,
that he will not otherwise do. Prayer can appeal to the heart of God to bring
about change.
Sunday, 14 September 2025
Monday, September 15, 2025 - Our Lady of Sorrows
To read the texts click on the texts: Heb 5:7-9; Jn 19:25-27; Lk 2:33-35
The
title, “Our Lady of Sorrows,” given to our Blessed Mother focuses on her
intense suffering and grief during the passion and death of our Lord.
Traditionally, this suffering was not limited to the passion and death event;
rather, it comprised “the seven dolours” or “seven sorrows” of Mary, which were
foretold by the Simeon who proclaimed to Mary, “This child is destined to be the downfall and the rise
of many in Israel, a sign that will be opposed and you yourself shall be
pierced with a sword so that the thoughts of many hearts may be laid bare”
(Luke 2:34-35). These seven sorrows of our Blessed Mother included the flight
of the Holy Family into Egypt; the loss and finding of the child Jesus in the
Temple; Mary's meeting of Jesus on His way to Calvary; Mary's standing at the
foot of the cross when our Lord was crucified; her holding of Jesus when He was
taken down from the cross; and then our Lord's burial. In all, the prophesy of
Simeon that a sword would pierce our Blessed Mother's heart was fulfilled in
these events. For this reason, Mary is sometimes depicted with her heart
exposed and with seven swords piercing it. More importantly, each new suffering
was received with the courage, love, and trust that echoed her fiat, “let it be
done unto me according to Thy word,” first uttered at the Annunciation
The
readings chosen for the feast are from Hebrews and a choice of either John or
Luke. All three readings speak about how Jesus and Mary handled suffering in
their lives and how we can learn from them.
The
text from Hebrews speaks about the total humanity of Jesus to make abundantly
clear that the suffering that Jesus went through was an integral part of his
earthly life. Though he was challenged with accepting the Cross and though he
prayed that the Cross be taken away, what was more important than that was
‘doing God’s will’. This led to acceptance of the Cross willingly and
courageously.
The
Gospel text from Luke is Simeon’s second oracle and addressed specifically to
Mary. It prefigures the rejection of
Jesus. Not all will receive the salvation that has been prepared, see the light
of revelation, or recognize the glory of God in the coming of Jesus. The sword
that will pierce Mary’s heart refers to the rejection of her son and to the
final rejection on the Cross. Mary’s response is courageous, because she knows
like Jesus that God’s will for her son is infinitely better than anything she
could hope for.
The
scene in the Gospel of John is where four women are named standing by the Cross
(his mother, his mother’s sister, Mary the wife of Clopas and Mary Magdalene).
Of these the focus falls on Mary, the mother of Jesus and the beloved disciple
who is given charge of the mother of Jesus. 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.
The
feast of Our Lady of Sorrows is relevant for each of us today. It shows first
of all that though Jesus and Mary were constantly doing God’s will, they were
not spared from the Cross and the challenges and vicissitudes of life. Second
it shows that even in the midst of these challenges we must always remember
that God walks ahead of us and will never abandon us. This is why we never give
up or give in. Finally, it reminds us that sorrow and the Cross is never the
end, but only a step towards resurrection and the fullness of life.
Saturday, 13 September 2025
Sunday, September 14, 2025 - The Exaltation of the Cross - Lifted up and Exalted
To read the texts click on the texts: Num 21:4-9; Phil 2:6-11; Jn 3:13-17
The
Exaltation of the Cross is one of the twelve great feasts in the yearly Church
cycle. Because the cross is at the heart and centre of all that we as
Christians believe, the Church celebrates the Feast of the Exaltation of the
Cross, the triumph of the cross of Christ over the power of sin and death. And
so this feast provides us with another opportunity to reflect on the central
mystery of our faith: that the one who was lifted up on the cross in
crucifixion has triumphed over the power of sin and death because God highly
exalted him.
This
feast commemorates two historical events: first, the finding of what was
considered the Cross of Christ in the year 326 by the mother of Constantine the
Great, St Helen, and second its recovery from Persia in 628.
A
story is told of Emperor Heraclius who in the year 628 after making peace with
the Persians carried what was considered the Cross on which Jesus hung back to
Jerusalem on his shoulders. He was clothed with costly garments and with
ornaments of precious stones. But at the entrance to Mt. Calvary a strange
incident occurred. Try as hard as he would, he could not go forward. Zacharias,
the Bishop of Jerusalem, then said to the astonished monarch: "Consider, O
Emperor, that with these triumphal ornaments you are far from resembling Jesus
carrying His Cross." The Emperor then put on a penitential garb and
continued the journey and carried the Cross into the Church of Holy Wisdom
where it was triumphantly exalted. It was then resolved that the Fest of the
Triumph or Exaltation of the Cross be celebrated by the Church in all parts of
the world.
The
Cross -- because of what it represents -- is the most potent and universal
symbol of the Christian faith. It is a constant reminder -- and witness -- of
Christ's ultimate triumph, His victory over sin and death through His suffering
and dying on the Cross. The cross, once a tool of death, has become a means to
life, an instrument of our salvation; it gives strength to resist temptation,
it gives hope to seek new life and it dispels fear and darkness.
As
Christians, we exalt the Cross of Christ as the instrument of our salvation.
Adoration of the Cross is, thus, adoration of Jesus Christ, the Son of God who
became Man, who suffered and died on the Cross for our redemption from sin and
death. The cross represents the One Sacrifice by which Jesus, obedient even
unto death, accomplished our salvation. The cross is a symbolic summary of the
Passion, Crucifixion, Death and Resurrection of Christ.
In
the first reading of today we read of how Moses lifted up the bronze serpent in
order to heal and bring wholeness to a broken people. This was God’s way of
showing the people that He was primarily a God who wanted to save and redeem
and not condemn and destroy. The Church and especially the evangelist John
interpreted this lifting of the bronze serpent by Moses as a foreshadowing of
the salvation through Jesus when He was lifted up on the Cross. The Triumph of
the Cross is the Triumph of Jesus Christ whose love for us and obedience to his
Father climaxed with his death on the cross. The deeper meaning of the Cross is
presented in The Christological hymn in today's second reading from the Letter
of Paul to the Philippians. Jesus emptied himself completely, not just becoming
a human being but accepting the worst public death of the society he lived in
to demonstrate the extent of the love of God for us. He died making a willing
statement of love, filling the world with the love he had for his Father and
his Father had for him. We are saved from the horrors of evil, from meaningless
lives due to the love of the Lord. Because Jesus died on a cross for us we are
able to proclaim to the world: Jesus is Lord. His love made this possible. When
we venerate and adore the cross we are saying: Jesus is Lord of our lives.
To
the world this act of surrender on the cross was an act of utter humiliation
and subjugation and the height of folly. To the world this death on the cross
was a wasted life. To the world this death on the cross was a sign of utter
defeat. But what the world calls wisdom, God calls foolishness, and what the
world calls strength God call weakness. Therefore God highly exalted the
crucified one by raising him from the dead. God gave Jesus his own name so that
every creature on earth must now call Jesus “Lord.” What human beings did, God
contradicted. And so in the weakness and foolishness of the cross we see the
wisdom and power of God: Christ crucified. In him and his cross, surrender
becomes power, waste becomes gain and death and defeat become victory and new
life.
The
cross is at the centre of our lives every time we face sickness and death. The
cross is at the centre of our lives in frailty and old age. The cross is at the
centre of our lives every time we feel utterly alone and abandoned. The Cross
is at the centre of our lives every time we are tempted to give in and give up.
It is at the centre of our lives every time we are tempted to throw our hands
up in despair. It keeps reminding us that only when we embrace the cross in the
midst of suffering and abandonment can we understand the power of the
resurrection. Only when we have the courage to keep on keeping on can we like
Christ become victorious and conquer. Only when we embrace the cross is it
possible for God to raise us up and give us new life.
Friday, 12 September 2025
Saturday, September 13, 2025 - Will your faith show in action today? How?
To read the texts click on the texts: 1 Tim 1:15-17; Lk 6:43-49
In
the last part of the Sermon on The Plain, the Lucan Jesus uses the metaphor of
a tree and its fruit, and through it exhorts the listeners not merely “to say”,
but rather “to do”. The nature of a tree is known by the fruit it produces, and
each tree produces a different kind of fruit. If a person’s heart is good, then
what he/she produces will also be good, whereas if a person’s heart is evil,
then the deeds of that person will also be evil.
Luke concludes his sermon with an exhortation to do what the Lord says rather then merely to call him Lord. There is no point in merely saying “I believe” if we are not going to show that belief in action.
Thursday, 11 September 2025
Friday, September 12, 2025 - The Most Holy Name of Mary - Joy and Happiness are to be shared if they are real
To read the texts click on the texts: Eph 1:3-6,11-12; Lk 1:39-47
The
feast of the Holy Name of Mary is a counterpart to the Feast of the Holy Name
of Jesus (3rd January). Its object is the Blessed Virgin Mary; the feast
commemorates all the privileges given to Mary by God and all the graces
received through her intercession and mediation.
In
the reform of Pope Pius X, the liturgy of the Sundays, which previously had
been generally replaced by celebrations of saints, was restored to prominence.
The celebration of the Holy Name of Mary was therefore moved to 12th September
though initially it was celebrated on 15th September to coincide with the
eighth day of Mary’s birth.
The
Hebrew name Maryãm may be translated "Bitter Sea," "Myrrh of the
Sea," "The Light Giver," "The Enlightened One,"
"The Light Giver," and especially "Star of the Sea." Miryãm on the other hand means Lady or
Sovereign. The name of a person signifies the function and just as the name
Jesus means “God saves from sin (Mt 1:21) so the name Mary means that our Lady
is indeed our Lady and so our intercessor, inspiration and guide.
The
text chosen for the feast of today concerns Mary’s visit to Elizabeth and is
also the scriptural basis for the second Joyful mystery of the Rosary.
Since
the angel does not ask Mary to visit Elizabeth, or even suggest it, the alacrity
with which Mary goes to visit Elizabeth expresses clearly that Mary trusted the
angel’s word. Mary’s greeting of Elizabeth results in a sign which is that the
baby in Elizabeth’s womb leaps and Elizabeth is filled with the Holy Spirit.
This could also indicate that the announcement of the angel to Zechariah that
their child would be filled with the Holy Spirit is being fulfilled. Being
filled with the Holy Spirit, Elizabeth is also able to utter an oracle which
seems to have as its source, the Spirit of God. She recognizes Mary and the
child in her womb as blessed. Not only has Elizabeth been blessed, because God
answered her prayer for the gift of a child, she has also been blessed by a
visit from the one who is called to be the mother of her Lord. The leap of the
babe in Elizabeth’s womb was a leap of joy. John has already begun to fulfill
his calling as one who would declare the Lord’s coming and prepare the way for
him. Mary is blessed because she dared to believe in God’s word.
When
joy or happiness is shared it is doubled; when sorrow or sadness is shared it
is halved. The joy of Elizabeth and Mary on their respective vocations is
shared by the other and hence, both experience a doubling of their joy. This
joy is experienced by even the child in Elizabeth’s womb, because it is a
genuine joy felt by its mother.
Life
is too short to cry or be sad. Life is too short not to be happy or not to
share in the joy of others.
Friday, September 12, 2025 - Did you know that when you point a finger at someone, there are three fingers pointing back at you?
To read the texts click on the texts: 1 Tim 1:1-2,12-14; Lk 6:39-42
The
parable that begins this section is a rhetorical question. The blind who need
someone else to lead them surely cannot lead another who is blind. What is
worse is that if this is attempted both persons will be in trouble. This is why
disciples who intend to lead others must first learn to be like the master. If
they attempt to lead others without first learning from the master, their
teaching will be erroneous.
The
second parable reinforces the point made in 6,37-38 about not judging or
condemning. Before one can point to the faults of others, introspection is
called for. One must realise that often one might be guilty of greater misdeeds
than the person to whom one is pointing.
Wednesday, 10 September 2025
Thursday, September 11, 2025 - How often have you done something for someone else without any expectation whatever? Will you do something like this today?
To read the texts click on the texts: Col 3:12-17; Lk 6:27-38
After
pronouncing the beatitudes and woes, the Lucan Jesus goes on to speak of love
of enemies. The disciples are called to be actors rather than reactors. They
are to love their enemies and bless and pray for those who are against them.
How this is to be done practically is then illustrated. Disciples are to offer
no resistance to the violent and are to be generous in their giving expecting
nothing in return.
The
Golden rule is stated positively here and by placing it in this context, Luke
probably intends that this is how the disciples must respond to those who are
against them.
Our
relationships generally are based on barter exchange. If someone does good to
us then we will do good to that person in turn. However, the Lucan Jesus calls
his disciples to go beyond and to build relationships based on unconditional
love. The last two verses of this section deal with not judging and not
condemning. These are followed by two positive prescriptions to forgive and
give freely without measure.
Tuesday, 9 September 2025
Wednesday, September 10, 2025 - When did you last say a positive word to someone? Will you speak a positive word to at least one person today?
To read the texts click on the texts: Col 3:1-11; Lk 6:20-26
The Sermon on the Plain
in the Gospel of Luke is packed into one chapter of 30 verses unlike that of
Matthew’s Sermon on the Mount, which extends over three chapters totalling 109
verses.
Unlike in Matthew’s,
“Sermon on the Mount” (Mt 5,1 – 7,29) where Jesus pronounces only Beatitudes
(Mt 5,3-12), in Luke’s, “Sermon on the Plain”, for each of the four beatitudes
there is a corresponding woe. Also unlike Matthew, Luke speaks in the second
person and not the third person, which has the effect of making the
pronouncements more direct, more personal.
The first beatitude is
addressed to the poor (not “the poor in spirit” Mt 5,3). This is indeed a
scandalous statement because it overturns all conventional expectations and
pronounces a blessing on those who are marginalized. They are promised the
kingdom of God by being released from their marginalisation and oppression. It
brings to light that God is making an option for the poor. The next two
beatitudes concern hunger and mourning and could be addressed to the same
group. The poor because they are poor are also hungry and weep. They are
promised an end of their hunger in the promise that they will be filled and an
end to their weeping and mourning in the promise that they will laugh. The
fourth and final beatitude in Luke speaks about the disciple who will be hated,
excluded, reviled and defamed. These are called to rejoice in their being
reviled and promised a reward in heaven. They are also given as consolation the
example of those who went through similar trails before them.
Corresponding to each
beatitude, Luke has a woe. The first woe is addressed to the rich who have
received their consolation already and so can expect nothing more. Those who
have had their fill now and told that they will go hungry and those who laugh
now will weep. Those of whom people speak well are compared to the false
prophets.
When we look at the injustice, disharmony and poverty around us it is not easy to believe that our God is a God who cares for the poor. Yes, this God became poor in history to show us the way and how we are to live. If we can be a little less selfish, work in our own situations toward harmony and give a little something to someone else, we will be bringing God and his word to them.
Monday, 8 September 2025
Tuesday, September 9, 2025 - Will you collaborate with Christ in bringing about the kingdom today? How?
To read the texts click on the texts: Col 2:6-15; Lk 6:12-19
By placing the
appointment of the Twelve immediately after the controversies with the
Pharisees (6,1-11) and the dramatic distinction between old and new (5,36-39),
Luke presents the appointment of the Twelve as the constitution of a new
nucleus for the people of God, perhaps in deliberate succession to the twelve
tribes of Israel. The conflicts between Jesus and the scribes and Pharisees
have already shown that they represent the old and that, therefore, they are no
more fit for leadership in the kingdom than old wineskins for new wine.
Luke makes special
mention of the personal prayer of Jesus at all the important events in his
life, and so Luke portrays Jesus as praying before his baptism, before his
temptation, after a hard days work of preaching, teaching and healing and just
before his choice of the Twelve. Jesus knows that even though humans will be
weak and fail, even though they will deny and betray him again and again, he
would still want them to collaborate with him in bringing about the kingdom.
The choice of the Twelve
is a text that offers each of us a lot of hope and consolation. This is because
we are aware of what Jesus could accomplish even with such a motley band of men.
Since he did so much with and through them, he can do the same with and through
us.
Sunday, 7 September 2025
Monday, September 8, 2025 - The Nativity of the Blessed Virgin Mary
To read the texts click on the texts: Mi5:1-4; Rom 8:28-30; Mt 1:1-16,18-23
The source for the story of the birth of the Blessed Virgin Mary is the Protoevangelium of James, an apocryphal gospel written around 150 C.E. From it, we learn the names of Mary's parents, Joachim and Anna, as well as the tradition that the couple was childless until an angel appeared to Anna and told her that she would conceive.
The traditional date of the feast, September 8, falls exactly nine months after the feast of the Immaculate Conception of Mary.
The readings clearly indicate that the feast of the nativity of Mary is a preparation for the feast of the Nativity of Jesus. Mary is that open vessel who allowed God to work in her and so enabled God to bring to fruition through her Son Jesus, the salvation of the whole human race.
The text chosen for the feast is from the Gospel of Matthew and contains the Genealogy and the story of the birth of Jesus. The Gospel of Matthew begins with the genealogy of Jesus.
Jesus is, for Matthew, the Messiah who has descended from David, as foretold by the scriptures. God continues to act in human history, and that God acts now, in a decisive way, in the sending of God’s Son. God is not simply a God in the heavens, but a God who is Emmanuel, God with us.
Matthew’s genealogy consists of three parts. The first, which begins with Abraham, ends with the Davidic kingship. The second begins with David and ends with the deportation or exile to Babylon. The third begins with the exile and ends with the birth of the Messiah, Jesus Christ.
Matthew calls attention to the number fourteen at the end of the genealogy and, though a variety of suggestions have been offered as to why he chose fourteen, the simplest explanation is that the numerical value of “David” in Hebrew (DWD) is fourteen (d, 4; w, 6; d, 4). By this symbolism, Matthew points out that the promised "son of David" (1:1), the Messiah, has come. And, if the third set of fourteen is short one member (to solve this problem some count Jechoniah twice), perhaps it suggests that, just as God cuts short the time of distress for the sake of his elect, so also he mercifully shortens the period from the Exile to Jesus, the Messiah.
Unlike Luke’s genealogy, which does not name a single woman, Matthew’s genealogy mentions four women besides Mary. These are Tamar, Ruth, Rahab, and Uriah’s wife, Bathsheba. Several reasons have been offered as to why Matthew mentioned these four women. Three of these reasons are widely accepted today: (a) there was something extraordinary about their union with their partners; (b) they showed initiative or played an important role in God’s plan and so came to be considered as instruments of God’s providence or of his Holy Spirit; and (c) all four women (except Mary) were Gentiles and Matthew wants to show that in God’s plan of salvation, the Gentiles were included from the beginning.
Through this, Matthew probably wants to show that God wants all to be saved and that he uses the unexpected to triumph over human obstacles and that he intervenes on behalf of his planned Messiah. This combination of scandalous and irregular union, and divine intervention, explains Matthew’s choice of the four women.
What are the points that Matthew makes in
his genealogy and what does he want to achieve by it? Matthew clearly wants to
show that Jesus is the fulfilment of all Israel’s hopes. The story of Jesus is
part of the story of God’s constant saving acts throughout the history of
Israel. God involves himself in the nitty-gritty of life. Despite the constant
infidelity of Israel, God remained faithful and, in a definitive way, directed
its history towards its fulfilment in Jesus Christ.
By showing Jesus as descended from David, Matthew wants to explicate that Jesus is the royal heir to the throne. Jesus, however, thorough his life, cross, death and resurrection will redefine the meaning of Kingship as never before.
Finally, Matthew wants to stress that God is active constantly in history and involved in the lives of his people. He works not only miraculously but also ordinarily in human effort, pain, and struggle to bring people to the kingdom.
The genealogy is followed by the story of the birth of Jesus. Since Mary and Joseph were engaged, they were legally considered husband and wife. Thus, infidelity in this case would also be considered adultery. Their union could only be dissolved by divorce or death. Though Joseph is righteous or just, he decides not to go by the letter of the law and publicly disgrace Mary, but he chooses a quieter way of divorcing her. God, however, has other plans for both Joseph and Mary and intervenes in a dream. Joseph is addressed by the angel as “Son of David” reiterating, once again after the genealogy, the Davidic origin of Jesus. He is asked to take Mary as his wife and also informed that is the Spirit’s action that is responsible for her pregnancy. He is told that he is to give the child the name “Jesus". Jesus (Iesous) is the Greek form of "Joshua" which, whether in the long form yehosua, ("Yahweh is salvation") or in one of the short forms, yesua, ("Yahweh saves”), identifies the son, in the womb of Mary, as the one who brings God’s promised eschatological salvation. The angel explains what the name means by referring to Ps 130:8. The name “Jesus” was a popular and common name in the first century. By the choice of such a name, Matthew shows that the Saviour receives a common human name, a sign that unites him with the human beings of this world rather than separating him from them.
Matthew then inserts into the text the first of ten formula or fulfilment quotations that are found in his Gospel. This means that Matthew quotes a text from the Old Testament to show that it was fulfilled in the life and mission of Jesus. Here, the text is from Isa 7:14 which, in its original context, referred to the promise that Judah would be delivered from the threat of the Syro-Ephraimitic War before the child of a young woman, who was already pregnant, would reach the age of moral discernment. The child would be given a symbolic name, a short Hebrew sentence “God is with us” (Emmanu‘el) corresponding to other symbolic names in the Isaiah story. Though this text was directed to Isaiah’s time, Matthew understands it as text about Jesus, and fulfilled perfectly in him, here in his birth and naming.
This birth narrative of Matthew invites us to reflect on a number of points. Of these, two are significant. First, many of us are often caught in the dilemma of doing the right thing which might not always be the loving thing. If we follow only the letter of the law, we may be doing the right thing but not the most loving thing. However, if we focus every time on the most loving thing, like Joseph, it is surely also the right thing. Though Joseph could have done the right thing and shamed Mary by publicly divorcing her, he decides to go beyond the letter of the law and do the loving thing, which in his case was also the right thing.
Second, the story also shows us who our
God is. Our God is God with us. Our God
is one who always takes the initiative, who always invites, and who always
wants all of humanity to draw closer to him and to each other. This God does
not come in power, might, and glory, but as a helpless child. As a child, God
is vulnerable. He is fully human and in his humanity, is subject to all the
limitations that humanity imposes on us. Yet, he will do even that, if only
humans respond to the unconditional love that he shows. Mary has shown us how.
Will we follow her example?
Subscribe to:
Comments (Atom)