Monday 18 March 2024

Tuesday, March 19, 2024 - Homily


 

Tuesday, March 19, 2024 - St. Joseph, Guardian of Jesus - When in a dilemma do you usually do the right thing or the loving thing? Would your life have been any different if Jesus had not been born?

To read the texts click on the texts: 2 Sam 7:4-5a,12-14a,16; Rm 4:13,16-18,22; Mt1:16,18-24a

Devotion to St. Joseph became popular from the 12th century onward and in the 15th Century the feast of St. Joseph began to be celebrated on March 19 every year. Devotion to St. Joseph as foster father of Jesus and husband of Mary grew tremendously in the 19th Century and continues till this day.

The Gospel text for the feast of today includes one verse of the genealogy, which specifies that Joseph was the husband of Mary of whom Jesus was born. The verses that follow narrate the story of his birth. 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 fulfillment 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 a 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.

St. Joseph, model of faith, hope and love - March 19, 2024

 St. Joseph, model of faith, hope and love

     I.            Introduction: St. Joseph is one of the very few Saints who has two feast days to honour him. The scriptures do not say much about this silent saint. As a matter of fact, St. Joseph does not speak in the scriptures. His voice is not heard. This is to be expected because St. Joseph was a man of action more than words.

 II.            Inspiration from St. Joseph: As we celebrate a year dedicated to St. Joseph we can draw inspiration from him in many areas of our own lives.

1)  Attentive listening: Matthew is the only one of the four Evangelists who places Joseph on the centre stage in his Infancy Narrative. The angel appears to Joseph in a dream on four separate occasions. (Mt 1:20-21; 2:13; 2:19-21; 2:22). 

Before (Mt 1:18-19) the first of these dreams (1:20-21) Joseph had already made up his mind to follow the law because he was righteous. He became aware of the pregnancy of Mary - to whom he was engaged or betrothed - and possibly suspected her of adultery. The only logical explanation of the pregnancy was that Mary was guilty of adultery.  Joseph had the choice to pursue a legal trial for adultery (Deut 22:23-27) or draw up a bill of divorce. Joseph chose the latter option because he did not want to publicly shame Mary and it would attract less attention.

Hearing with the ears of our head and seeing with the eyes of our head is only one way of hearing and seeing. True hearing and seeing require that we hear and see also with the ears and eyes of our hearts.

2)  Trusting God’s word: The angel explains that the child conceived in Mary is from the Holy Spirit (Mt 1:20) and Joseph must take his pregnant betrothed as his wife. Not only is he to do that, he will also not have the privilege as the foster father to name this child. This name has already been chosen by God as communicated by the angel (1:21). His trust in God’s word shows in his action.

When things go the way we want, it is easy to believe and trust God’s word. However, when God’s word calls us to act the opposite of the way want, it is not easy to accept and follow.

3)  Action more than words: Joseph’s trust in God’s word does not end with his acceptance of Mary and Jesus as his wife and son respectively. In the three dreams that follow the first (2:13; 2:19-20 and 2:22), he is asked to perform actions which are extremely difficult. However, since it is God’s plan and God’s hand is at work, Joseph acts in obedience.

In the first of these dreams, Joseph is asked to go to Egypt hastily. He obeys. In the second, when the family is in Egypt, he is asked to go to Israel (2:19-20). Once again, he obeys. The choice of Nazareth and not Judea in Israel as the place of residence of the family is also attributed to Joseph’s obedience (2:22-23).

We sometimes look for God only in miracles or extraordinary events. Yet, God keeps revealing God’s power, might and love in the ordinary events of our lives. Like Joseph we must open our hearts wide to see.

4)  Acting without expectation: In most of our relationships with others including members of our families, we act with some or other expectation. Sometimes, we expect those to whom we have been generous and kind to also be generous and kind to us in return. At others times, we expect a word of gratitude and even praise for reaching out. At still other times, we expect that those to whom we have reached out will not be ungrateful. With Joseph, there were no expectations whatsoever. He did what had to done.

Each of us is also called by God in our own way to be God’s instrument of love and peace. God does not expect that we do extraordinary things to reveal this love. If like Joseph we can reach out to another even in a small way, we will have done well.

5)  Model for workers and the sanctity of work: The Gospel of Matthew tells us that Joseph was a carpenter (13:55). He does not state whether Jesus followed his foster father in this trade. In his Gospel, he refers to Jesus as “the carpenter’s son” (13:55). The Gospel of Mark, however, informs us that Jesus did follow Joseph in this trade. When Jesus goes back to his hometown, the townsfolk identity him as “the carpenter” (Mk 6:3).

The celebration of the feast of St. Joseph, the worker on the first day of May each year – when Workers Day or Labour Day is celebrated in many countries of the world - is a celebration of the saint and his work ethic, but also a celebration of the participation of humans in God’s work of creation. In this Joseph becomes an inspiration and model to workers of the meaning of hard work and earning one’s living through the sweat of one’s brow.

6)  Model of discernment and faith: Obedience to God’s word required a lot of discernment and faith from Joseph. He was aware that he would not have been able to recognise immediately whether he was indeed doing God’s will. The dreams could have been the result of his own imagination. It required discernment to know that they were not. All decisions that he had to take - the hastening to Egypt, remaining in Egypt when the threat to the child was still alive, and the return to Nazareth - were life changing decisions. They would affect not only his life, but also the life of his wife Mary and Jesus. This is why he had to be convinced of that which he could not see and hope that his actions were in accord with what God wanted him to do.

One important rule of a good discernment is that we do not make decisions when we are upset or even elated. This is because these decisions will be based only on emotion and not discernment. We have to be at equanimity before we make important decisions and in this regard, Joseph is a model to be imitated.

7)  Protector of the family and of the world: In his role as foster father of Jesus, Joseph was protector of his family. The safety of his family was of prime importance to Joseph and he placed their needs and safety above his own.

This quality of Joseph can be extended to include his protection of the whole world. As he kept the interests of his family uppermost, so he keeps the interests of the world uppermost in his intercession for the world.

When we are tempted to live self-centered and selfish lives, Joseph’s selflessness comes as a breath of fresh air inviting us to be other-centered and to make a difference to the lives of others.

III.            Conclusion: In the play Hamlet, there is a scene in which Hamlet says to his friend Horatio “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy” (Hamlet 1.5). One understanding of this is that while there are many things that the human person does know, there are possibly more things that we do not yet know.

One such happening is the Covid-19 pandemic. While theories abound about the origin of the virus and how best to respond to it, the fact is that we are still groping in the dark. This is why like St. Joseph we are called to listen attentively.

We live in times where many of us would prefer to see before we believe. If we are of this mind, then there is no need for faith. St. Joseph teaches us to believe even without seeing. He also teaches us to believe even when we cannot see. This is because like him, we too must realise that God’s will for the world will always be better than what we want for ourselves. We must learn from St. Joseph how to make our will subservient to God’s.

Our actions in most cases, even the seemingly altruistic ones are often with our eye on the reward. St Joseph teaches us that we must learn to find the reward in the doing of the action.

Sunday 17 March 2024

Monday, March 18, 2024


 

Monday, March 18, 2024 - Do you “feel” forgiven by God? If No, why not?

To read the texts click on the texts: Dan 13:1-9, 15-17,19-30, 33-62; Jn 8:1-11

Most scholars today are of the opinion that this text did nor originally belong to the Gospel of John and was added later. Numerous reasons are put forward to support this view. One is that the term “scribes” used here is the only time in the Gospel that it is used. John does not use “scribes” anywhere else in his Gospel. Another reason is that while in the rest of the Gospel of John the debates with the Jewish leaders are long, here it is brief. This fits in better with the controversy stories of the Synoptic Gospels. Also the Mount of Olives is mentioned only here in the Gospel of John, though in the Synoptic Gospels it is frequently mentioned. Jesus is addressed as “teacher” only here in John. Be that as it may, the text is now part of John’s Gospel and we have to interpret it within the Gospel.

This event takes place in the Temple. Though the law commanded that both the man and woman who engaged in adultery would be put to death (Lev 20:10; Deut 22:22), the scribes and Pharisees accuse the woman alone and do not provide the necessary witnesses who had “caught” the woman in the very act of committing adultery. The intention of the scribes seems clear: it is to trap Jesus. Initially, Jesus does not want to engage the question and so bends down and writes with his finger on the ground. The point here is not what Jesus was writing but the distancing gesture that he performs. Since the scribes persist in the question, Jesus straightens up and addresses the scribes directly. The statement that he makes takes them beyond the question that they ask to a self examination and introspection. Once he has raised the issue, Jesus bends down again and writes with his finger. This time, the intention of writing is to show that he has said all that he has to say and wants them to decide what they have to do. They do not answer in words, but through their action of leaving the place. That all of them leave beginning with the elders is an indication that no one is without sin. When Jesus straightens up the second time he addresses the woman who is alone with him since all others have gone away. The woman who is addressed directly for the first time confirms that no one is left to condemn her. Jesus responds by not condemning her, but also challenging her to receive the new life that forgiveness brings.

The attitude of Jesus to people, whether those who engaged in condemnation or the condemned seems to be the focus of the story. The questions of Jesus to the scribes and Pharisees and the woman allows them equal opportunity to part with old ways after having received forgiveness. Jesus condemns no one, not even those who condemn. However, while the woman accepts the gift of new life, the scribes and Pharisees show their non-acceptance through their actions of going away. It is thus a story of grace and mercy freely given by God in Jesus which when received results in a radical transformation of a person and the challenge of a new life.

While it is true that this story may be seen as a moral lesson informing us that we are not to judge rashly or point fingers at others since when we do, there will be three fingers pointing back at us, it is also a story that goes beyond this moral lesson to the core of the revelation that God makes in Jesus. The God revealed in Jesus is a God who does not condemn, a God who accepts each of us as we are and a God who even when we find it difficult to forgive ourselves, keeps forgiving and accepting us.

Saturday 16 March 2024

Sunday, March 17, 2024 - Homily



 

Sunday, March 17, 2024 - Will you hold on to the old, or grasp the new?

To read the texts click on the texts: Jer 31:31-34; Heb 5:7-9; Jn 12:20-33

‘Anticipation’ is the word that best describes what the readings of today convey. The first reading, from Jeremiah, begins with the words, “The days are surely coming”, and in the Gospel passage, Jesus responds to the arrival of the Greeks with the words “the hour has come”. What are these days? What is that hour? What must we anticipate? What must we expect?

Jeremiah explains that the expectation is of a “new covenant”. This covenant is new, not because it will be made again or made anew with the people but primarily because it is a covenant unlike the earlier ones. It is a covenant that will be written, not on stone tablets but on the hearts of all.

The effects of this covenant will be unlike the earlier ones. This covenant will be kept by the people and not broken. The reason for this is that people will be convinced of it and know that it is a covenant for their good and for God’s glory. They will know that it is in their best interest to keep it. Instead of being like children, who only keep their parent’s rules because of the promise of reward or the threat of punishment, the people will keep God’s law and live God’s commandments because their own consciences direct them to. They will be convinced of the law in their hearts. Instead of a purely external conformity, God’s law would now be internalized and people would pursue the right path because it would be part of their basic character and identity. This is what Jeremiah means when he talks about God’s Law being planted deep within his people and written on their hearts. God takes the initiative in making this new covenant and shows this in his action of forgiving all sin. He is a gracious God, a God who wants all to be saved.

This new covenant was made in the most perfect of ways when God made it in Jesus. In Jesus, sin was forgiven and love took centre stage. This is confirmed directly at the end of the Gospel reading, in what is termed as the final passion, resurrection, and ascension prediction in the Gospel of John. In that reading – he will draw all people to himself. The effect of the “lifting up” of Jesus will be – not condemnation – but acceptance of people. Even when on the cross, Jesus will continue to save and to redeem.

That Jesus could draw all to himself, only in and through the cross, is affirmed in his words about the whet grain. Speaking of himself and his impending passion, he directs attention to a grain of wheat which can only give life when it dies to itself. If the grain of wheat will not die, it remains what it is and will be unable give new life.

The letter to the Hebrews picks up this theme and narrates the incident of the prayer of Jesus at Gethsemane. On one level, Jesus would have preferred to save without the cross, and this was the content of the first part of his prayer when he asked the Father to take the cup away. However, on the deeper level, he knew that the cross was not just one way, but the only way, and that is why he adds “not my will but yours be done”. Hebrews thus confirms that Jesus willingly chose to become like the grain of wheat which would fall, and die, in order to give life and save. This was Jesus’ ‘hour’, the hour when he would go to his death, but also, without doubt, the hour when he would be glorified, the hour in which all would be drawn to him. It was the hour when self-centeredness was driven out by self-sacrifice. It was the hour when new life conquered death, and eternal, unconditional love conquered sin.

This is, therefore, a cause for great joy and optimism. Though we know how often wed have failed to live up to the promises we have made in the past, God continues to say to us at every moment: “See, I am making a new covenant”. Though we keep choosing sin over love, and self-centeredness over selflessness, God keeps inviting us to the ‘hour’ of his son. This is the hour in which he will make all things new.

This newness, however, can never come about unless we, like Jesus, make a conscious decision to collaborate and co-operate with God. We have to dare, like Jesus, to become like that grain of wheat which will fall to the ground and die. We have to understand, like Jesus, that unless we die to our selfish ambitions and our selfish desires to have more, that unless we die to our petty dreams of personal advancement at the expense of the majority, God cannot make all things new. The newness that God brings in Jesus is a newness that needs our active co-operation and collaboration. It needs us to keep saying “Yes”.

Friday 15 March 2024

Saturday, March 16, 2024 - Homily


 

Saturday, March 16, 2024 - Will you understand that God will reveal himself to you in ways you never even considered? Will you find him in everything that happens today?

To read the texts click on the texts: Jer 11:18-20; Jn7:40-52

The invitation of Jesus to the thirsty to come and drink from the living water that he will give leads to the discussion among the people which begins the text for today. While those who come on hearing this invitation regard Jesus as “the” prophet, others explicitly call him the Messiah. Still others question whether Jesus could really be the Messiah because of the popular belief that the Messiah would come from Bethlehem. Yet it was also true that some believed that the origins of the Messiah would be a mystery and no one would know where he would come from. These contrary views lead to a difference of opinion and though some want to arrest Jesus they do not lay hands on him.

When the police return to inform their masters that they could not arrest Jesus because they had never heard anyone speak like him, they are accused of having also been deceived by Jesus and taken in by his sophistry.

Nicodemus who is also one of the Jewish authorities speaks on behalf of Jesus and reminds his companions of the law and a hearing that was required before judgement. His question is ironic and seems intended to bring out that his companions knowledge of the law is a matter of doubt. They respond to Nicodemus in the same way in which they respond to the temple police. They deride him and assert their seemingly superior knowledge of scripture. Though they are emphatic that no prophet is to arise from Galilee, this knowledge is faulty, because the scriptures do speak of the Galilean origins of the prophet Jonah. John intends to convey through this assertion on the part of the Pharisees that they had misunderstood both the origins of the Messiah and who he is. Traditional messianic categories are inadequate because they rely on prior assumptions and expectations rather than judging Jesus on the basis of what he reveals about himself: that he is the one sent from God.

 

Jesus will always remain bigger than anything that we can ever imagine. Our most intimate encounters with him must make us realize this. He cannot be captured by the concepts, words or images that we use and while these help us to get to know his better, they will always be inadequate. Yet, this does not mean that we cannot know him as intimately as we want to. He reveals himself to each of us according to the level of openness we possess.