Thursday, December 16, 2021 - Homily

 How are you preparing for the coming of the Messiah?

Thursday, December 16, 2021 - When things do not go the way you want them to, where do you look for answers? Whom do you approach? Why?

To read the texts click on the texts: Isa 54:1-10; Lk 7:24-30

This text appears immediately after the one which was read yesterday and after Jesus had answered the question about Messiahship asked by John’s disciples. It contains Jesus’ assessment of John and John’s role and, in doing so, defines his own identity more clearly. The last two verses of this text are exclusive to Luke. In the three questions that Jesus asks concerning John, it is obvious that the first need not be answered because the answer is obvious. While reeds shaken by the wind might be found in the wilderness, no one would go into the wilderness to see them. The second is answered but its inadequacy is shown immediately. Those who wear fine clothes are not found in places like the wilderness, which is where John preached. The third answer, that John is a prophet, is also inadequate because John is more than a prophet; his coming was prophesied by scripture. John is not merely a prophet, but also the messenger who would prepare the way for the coming Messiah. He is the forerunner of the Lord and is thus, by implication, Elijah, and so is greater than any other human being. However, as the forerunner, John is outside the kingdom since he announces its coming. Thus, even the least that is in the kingdom is greater than John.  John was great and impressive. Jesus is greater and more impressive. John is the precursor; Jesus is the one whom John announces.

There are times in our lives, especially when things do not go as we plan, when we turn to faith healers and others in the hope that they will do for us what we desire. These are like reeds shaken by the wind or, those who, because of their desire to wear fine clothes, milk gullible people of all that they have. This pericope, therefore, moves the reader from searching for figures or movements that will satisfy their spiritual needs, to finding and accepting God’s justice and God’s purposes. The answer is not in our attachment to any movement or human figure, but in our submission to God’s claims on us. The two are radically different.  It is important that we recognize the difference, and check our personal questing from time to time, to be sure that we have not been fooled into substituting one for the other. To be even the least among those who have submitted to God’s sovereignty is to be greater than any of the prophetic figures outside the kingdom, regardless of the appeal or their following

Wednesday, December 15, 2021 - Homily

Our God in Jesus is a God primarily of the poor

Wednesday, December 15, 2021 - What name do you use to address Jesus? Why?

To read the texts click on the texts: Isa 45:6-8,18, 21-26; Lk7:19-23

Though Luke has mentioned earlier in his Gospel (3:20) that John was in prison, there is nothing to suggest that he is still in prison when he asks the question about Jesus’ identity. Here, the question is asked after John receives a report from two of his disciples about the things that Jesus was doing. Thus, a number of explanations have been offered as to why John asked this question of Jesus. One reason is that John, after hearing the report from his disciples, was troubled by uncertainty. If he was still in prison (as Matthew clearly states he was when he sent his disciples to ask the question) then this uncertainty would have been greater. Another reason is that John expected the Messiah to come with spewing fire and venom, but Jesus was reaching out to people in unconditional love. This surprised John since Jesus was not the kind of Messiah he had expected. Another reason is that John, though not sure, was hopeful that The Messiah, whose coming he had announced, had indeed come in Jesus and that would vindicate his own proclamation.  Or, John thought that, by asking such a question of Jesus, he could encourage him to make a public announcement so that all would know that the Messianic age had arrived.

The disciples sent by John repeat the question of John to Jesus. In his response to them, who had probably seen, just then, the healings performed by him, Jesus lists six prophetic actions. These actions are works which both Elijah and Elisha had accomplished, as well as others mentioned in the book of Isaiah. Jesus was not merely a prophet, like Elijah or Elisha; he was the fulfillment of all the prophets. Besides healing those in need of it, the poor were also promised redemption through the preaching of Jesus. Jesus’ answer ends with a challenge not to have a stereotypical view of him or a preconceived notion that will prevent one from encountering Jesus as he is. A blessing is pronounced on those who will not reject him even though he turns out to be different from what they expected, imagined, or hoped he would be.

Jesus cannot be captured in an image, or picture, or put in a box. He remains bigger than anything we can ever imagine. Thus, what is required if one is to encounter him is to get rid of any categories that we may have used to define him.  Jesus fits no specific category and yet, belongs to all of them. We sometimes think we know who Jesus is, what he stands for, and what he is doing, and then he surprises us and does something quite contrary to our expectations. Many scholars and holy men and women have proposed first one understanding of who Jesus is, and then another. They are all correct and all incorrect. Thus, the best response to Jesus is to be constantly open to whatever revelation he decides to make and to keep our whole being open in the hope that we will encounter him.

It is only important for us to constantly realize that God has acted in Jesus, and has been revealed as a God of the poor, a God who wants all people to be whole, a God who reaches out to the lame, the blind, the deaf, the mute, and the scum of society.  God reaches out to tell them that they are loved and honoured because they, too, are created in the image and likeness of God.  The ones who accept this Jesus, will also accept that the mission he inaugurated is now their own, and they are called to join him in continuing it as he would have done.

Tuesday, December 14, 2021 - Homily

 Lip service does not require action, heart service does

Tuesday, December 14, 2021 - Are you a person who says but does not do? Do you say YES but mean NO?

To read the texts click on the texts: Zeph 3:1-2, 9-13; Mt21:28-32

The parable, which is the text of today, is exclusive to Matthew and contains the first of three parables.  These parables are all addressed to the chief priests and elders of the people, as a continuation of Jesus’ response to their challenge of his authority. Since they remained silent to his earlier question about John the Baptist, the Matthean Jesus begins this parable by forcing them to answer. He does this through the question, “What do you think?” The older son is first asked to go and work in the vineyard. He initially refuses, but afterwards, relents and goes. Since the older son refused him at first, the father then goes to the younger son and asks that he go and work in the vineyard. This son replied that would certainly go, but did not do so. Without any doubt, the one who did the will of the Father was the older son who was asked first.

The Parable does not seem to be so much about Jew and gentile as it is about religious leader and public sinner. Thus, Jesus is saying that the scum of society, though it says no to God, repents, performs the Father's will, and enters the kingdom, whereas the religious authorities loudly say yes to God but never do what he says, and therefore they fail to enter.

Both religious leaders and public sinners had John as a pointer of the way to Jesus and the kingdom. Yet, of these, while the sinners repented and believed, the religious did not, even after seeing sinners repent.

Lip service is easy. It does not require any action on the part of the person who gives it. This kind of person merely says, but will not do. Committed service is more difficult, because this calls for action and putting oneself out for the sake of another. It is not those who say “Lord, Lord”, but those who DO what God wants, who will gain entry into the kingdom.

Monday, December 13, 2021 - Homily

 Do you usually mean what you say?

Monday, December 13, 2021 - Do you usually mean what you say?

To read the texts click on the texts: Num24:2-7, 15-17; Mt 21:23-27

In these verses, in the Gospel of Matthew, Jesus enters the Temple for the last time.  Even while he teaches, the chief priests and elders of the people challenge his authority. The context in Matthew for this challenge seems to include Jesus’ cleansing of the Temple, his miraculous healing, and also, perhaps, his teaching in the Temple. In his response to this challenge, Jesus mentions John the Baptist and his entire ministry, including his baptism. In doing so, Jesus is not being evasive.  He is trying to get the chief priests and elders to recognize that John was, indeed, sent by God, so that they will then be able to recognize Jesus as the Messiah, about whom John prophesied. If they gave the correct answer to the question that Jesus asked, they would know from where Jesus’ authority comes.

The answer of the chief priests and elders that they did not know is loaded with meaning. This is evident in the way they argued among themselves how they must respond. Thus, what they were in effect saying was that they knew, but did not want to say it aloud because that would lead to their being trapped in their own net. If they answered that John was from God, they would have to also answer why they did not accept him and his baptism. However, even more than that, they would have to answer why they are not accepting Jesus to whom John pointed. They could answer that John was not from God, or of human origin, since they were afraid of the people who regarded John as a prophet from God. This leads them to realize that it better not to answer at all. Jesus responds by refusing to answer their question, since they have shown that they do not have the authority to ask it. Since they have not opted for John, they have not opted for Jesus.

While it is true that a person will not know the answer to all questions and “I do not know” is an accepted and legitimate response because of the fragmentary nature of human knowledge, we must be careful in using “I do not know” when we really mean that we do not want to know or do not want to say. We may not want to know because the knowledge that we profess to have will demand a response from us.  We may not be ready for this response and, thus, hide our closed minds under the words “I do not know”. We may not want to say because we are afraid of the consequences that our views will have, on us and, on others.  We may prefer to let things be as they are rather than rock the boat and topple over ourselves. 

Sunday, December 12, 2021 - Homily

 The challenge is not to ask "What must we do?" The Challenge is to do it.

Sunday, December 12, 2021 - What must we do to receive his gift of peace?

To read the texts click on the texts: Zeph 3:14-18; Phil4:4-7; Lk 3:10-18

The Third Sunday of Advent is called Gaudete Sunday. Gaudete is Latin for ‘rejoice.’ Rejoice is the first word of the Entrance Antiphon of today’s liturgy. It is also a call found in the first and second readings of today. In the first reading, the whole of Jerusalem is invited to rejoice because the Lord has taken away all judgements and turned away all enemies. In the second reading, Paul invites the community, at Philippi, to rejoice in the Lord because the Lord is near. It is a positive command and one that Paul repeats so as to make the call to rejoice emphatic.

We realise that the Lord is near and that we must, indeed, rejoice because that is true. We also realize that, in order that this rejoicing is genuine and authentic. We must ask, like the groups in the Gospel text of today asked: “What should we do?”

This is the question that is asked of John the Baptist three times in the Gospel text of today by three different groups of people. It is significant that the question is not “How should we pray?” or “How often must we fast?” but “What should we do?” It is an action-oriented question that has to do, not with inward looking act of repentance but, with outward looking acts of justice and mercy. It has to do, not with a withdrawal into the desert but, with an immersion into the market place which is where true repentance is done.

Though the content of John’s response to each group is different, because it is specific to that group, the core is the same. Thus, repentance for the crowds means not to put on sackcloth and ashes or even to offer sacrifices of burnt offerings. Repentance means outward action. It is a willingness to share with the less fortunate what one has. It is to realize that one has no right to hoard and keep for oneself any extra and this is especially so when there are so many who do not have even the bare minimum. The tax collectors and soldiers are challenged to refrain from exploiting their positions for personal gain at the expense of others. They were not to extort, but to be content with their due. All of John’s responses call for an end to a self-centred and selfish life, a life based on greed, self-satisfaction, and accumulation of material possessions. John’s responses call for the beginning of a life that will show actions of concern for one’s neighbour. Our change of heart will change the attitude towards the poor.

This change of heart and mind, as Zephaniah points out, is not the condition but the consequence of the Lord’s coming in the midst of his people. In the ninth and concluding oracle of the book, the people of Israel are called to witness the presence of the Lord. This presence is one of unconditional and eternal love. It is a presence in which, not only will the people rejoice over God but, God will also rejoice over his people. The strife is ended, the discord is no more, and the conflicts and disagreements are a thing of the past. Now, what matters is that the judgement has been taken away and the reproach has been removed.

 

The consequence of the Lord’s coming is, according to Paul, the gift of peace which does not mean merely the absence of strife or conflict but the total well-being of the person. It touches every aspect of a person’s life. It is a peace which means both wholeness and oneness. It is not given to the individual alone but also to all members of the community as a community.

In order to receive this peace, it is necessary to rid our hearts and minds of anything that might prevent it from entering our hearts and our world. As long as we continue to be self centred and focused only on how much we can accumulate for ourselves, this peace cannot be known. As long as we continue to do injustice and not give others their just due, this peace cannot be known. As long as we close our hearts and minds and ears to the cries of the millions of our brothers and sisters who have never known or experienced love, this peace cannot be known.

The message of John the Baptist to the groups he addressed 2000 years ago still finds an echo, even today. It is a message which asks us to eliminate greed and voracity from our hearts because our greed deprives others of what they must have. It is a message that challenges us never to be unjust and unfair to others and give up the attitude of selfishness that turns us inward to dwell on our concerns alone. John invites us to this other way of living which is a far better way than the one we have been used to till now. We have not experienced it because we have been too afraid to try it. The challenge, then, is not to ask “What should we do?” The challenge for us is to do it.