Thursday, March 26, 2026 - As human beings we often set limits on ourselves. While this is bad enough, we often also go further and set limits on God.

 

Thursday, March 26, 2026 - Will you look for the revelation of God in everything that happens to you today?

To read the texts click on the texts: Gen 17:3-9; Jn 8:51-59

The consequence of keeping Jesus’ word is the destruction of death itself, since his word is a life giving word and can only result in life. This promise of Jesus is misunderstood by the listeners. They attack Jesus’ identity by appealing to Abraham and the fact that he died. Since Abraham died, the words of Jesus cannot be true. They thus accuse Jesus of being possessed by a demon. They keep challenging Jesus by asking him whether he is greater than Abraham. While the question here assumes a negative response, for the one who has accepted Jesus, the response can only be positive. Jesus is indeed greater than Abraham and all the prophets. The reason for this is that Jesus does not glorify himself. It is the Father himself who glorifies Jesus. It is the God in whom the Jews believe who glorifies Jesus. The Jews claim to “know” him, but in reality do not. It is Jesus who knows and reveals the Father and so anyone who refuses to believe in this revelation is shutting him/herself out from the truth and so indulging in lies and falsehood.

For the first time here, Jesus himself appeals to Abraham to prove his claims. However, by the use of the distancing “your ancestor Abraham” Jesus indicates on the one hand that there is a distance between him and his listeners and on the other that while they may have Abraham as their ancestor (father) he has only God as his. Even so it is Abraham their father who also testified to Jesus when the grace was given to him by God to “see” Jesus’ day. He did see it and rejoiced in it. Here too the Jews misunderstand Jesus. They appeal to chronology, not realizing that Jesus goes beyond time and space. The double “Amen” with which Jesus responds is an indication on the one had of a new teaching and on the other of a deep revelation. While on the one hand there is a contrast of tenses: the past (Abraham was) and the present (I am), on the other hand the “I am” saying is used here in the absolute sense indicating that Jesus identifies himself with God. Jesus is infinitely greater than Abraham since Jesus is one with God.

The Jews respond to this revelation by wanting to stone Jesus because they consider it blasphemy. However, since his hour had not yet come, Jesus cannot be touched.

As human beings we often set limits on ourselves. While this is bad enough, we often also go further and set limits on God. We decide in advance what God can and cannot do and so miss out on mystery and miracle. Our stereotypes and closed minds result in our missing out on the revelation that God continues to make to us. In our understanding of who God is or how he reveals himself, it is important for us to note that with our finite minds we will never be able to totally fathom the depths of this mystery. We are limited by space and time, but God is not. Thus, it is important to open our minds as fully as we can and even after we have done this to know that there will still be much that we do not and can never know.

Wednesday, March 25, 2026 - The response of Mary goes beyond "Yes". Mary's response may be termed as a "passive activity" or an "active passivity".

 

Wednesday, March 25, 2026 - The Annunciation of the Lord - Will you like Mary say "Let it be done to me" and let the Lord do in you.

To read the texts click on the texts: Isa7:10-14;8:10; Heb 10:4-10; Lk 1:26-38

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

The text chosen for the feast is that of the Annunciation as narrated by Luke. It relates the scene immediately after the announcement of the birth of John the Baptist and contains the announcement of the birth of Jesus. There are many similarities in the annunciations to Mary and to Zechariah. The angel Gabriel is the one who makes both announcements. Both Zechariah and Mary are called by name and exhorted not to be afraid. Both ask a question of the angel, and it is the angel who tells them what name each child is to be given.  It is the angel who predicts what each child will turn out to be. However, even as there are similarities, there are differences in the narratives. While the announcement to Zechariah comes in the Temple and as a result of his fervent prayer, the announcement to Mary comes (apparently) when she is in her home and it is unanticipated. While Zechariah and his wife Elizabeth are advanced in age, Mary has not yet stayed with her husband, and so is a virgin. The birth of John to parents who are past the age of child bearing is a miracle, but even greater is the miracle of the birth of Jesus, who would be born through the Holy Spirit, and to a virgin. Even as John the Baptist goes with the spirit and power of Elijah, Jesus will be called “Son of God”. Luke clearly wants to show John as great, but only the forerunner of the Messiah, Jesus, who is greater.

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

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

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

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

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

 

Tuesday, March 24, 2026 - Jesus’ coming into the world was not primarily to die but to save.

 

Tuesday, March 24, 2026 - Are you able to experience like Jesus joy even in the midst of your pain?

To read the texts click on the texts: Num 21:4-9; Jn8:21-30

The words which begin today’s text continue the theme of Jesus’ departure begun in 8:14. Here, it is his death, resurrection and ascension which will be the focus. Though God has revealed himself in Jesus, the Jewish leaders have refused to recognize him. This is the sin in which they will die. When Jesus speaks of his departure, he is misunderstood. The Jewish leaders think of suicide, but Jesus speaks of laying down his life of his own accord for the salvation of all. The reason why they misunderstand is because they and Jesus stand on opposite sides. They are from below and of this world, Jesus is from above and not of this world. If they want to change their position, they can only do so by recognizing in Jesus, God. The leaders are not able to do this and show that they have completely misunderstood Jesus in the question they ask. Jesus affirms that he has told them from the beginning who he is. He is the one sent by God and it is God who affirms and confirms him.

When they “lift up” Jesus on the Cross (which can also be translated as “exalt” and so mean resurrection and ascension) then they will recognize him. This statement of being “lifted up” or “exalted’ is the second of the three such statements in the Gospel of John. The first appears in 3:14 and the third in 12:32-34. In these two cases because of the use of the passive voice, the suggestion is that God will do the exalting. It is only here that the responsibility for the “lifting up” is thrust on the people. Thus, even as they crucify him, they will also exalt him and in this act recognize him as the one who is. Even when on the cross Jesus will not be alone because the Father will be with him.

Jesus’ words touch the hearts of many who hear him and they come to believe.

Jesus’ coming into the world was not primarily to die but to save. Yet, if this salvation could only be achieved through his death on a cross, then so be it. Jesus was willing for it if this was to be the only way. He was also aware that because of his faith, trust and confidence in the Father that his crucifixion or being lifted up on the cross would also be his resurrection and ascension, his being exalted. Even as he is crucified, the very ones who crucify him realize that what they have done is nailed love incarnate to the cross. This love accepts, forgives and continues to love even from the cross.

Monday, March 23, 2026 - God does not forgive because God does not condemn

 

Monday, March 23, 2026 - Do you “feel” forgiven by God? If No, why not?

To read the texts click on the texts: Dan13:1-9, 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.

Sunday, March 22, 2026 - Hope for the hopeless, Life for the lifeless

 

Sunday, March 22, 2026 - Hope for the hopeless, Life for the lifeless

To read the texts click on the texts: Ezek37:12-14; Rom 8:8-11; Jn 11:1-45

Why do we keep visiting the old and infirm and those in hospitals when we have no miracle drug to take away their pain? Why do we commit ourselves to the political process when there is so much cynicism and a malaise of despair in politics today? Why does the Church through her priests, religious and laity continue to reach out to those in need despite the tremendous opposition by vested interests and the attempts at destruction of those works by those who cannot bear to see the poor get their due and rights? The prime reason is because we continue to believe that God is still in charge, that he is still in control and that with his help and hope in him we will overcome.

“The smell of death is everywhere. The pictures you see on TV do not tell the whole story. You only see the devastation in those pictures. But when you are here, you not only see the devastation, but you smell it, no matter where you go or what you do.” Those who visited the tsunami disaster areas described the scene in this way time after time. The very smell of death permeated the air. This could also be a description of what Ezekiel may have felt when the Lord challenged him to see that he would open the graves of the dead of Israel and restore them to life again. Yet, the Lord did indeed act in accord with his word and life was restored. Death which is the absence of the breath of God’s spirit was transformed to life by the life-giving spirit of God. Ezekiel realized that there was no limit to God’s power to save and that everything was possible for God. He continued to hope and communicated this hope to all of Israel. Even in exile in Babylon, Israel must not give in to despair, but hope. The Psalmist expresses this hope in the Lord. He is so confident of the mercy of God and his power to redeem that even from the depths of despair he knows that the Lord will hear his cry for help.

Martha, the sister of Lazarus, despite her verbal acceptance of Jesus as the Resurrection and the Life, did not expect that her brother would be raised and brought back to life again. This is why when Jesus asks for the stone to be removed from the tomb, her focus is the smell of death. The reason for Jesus’ great distress was not because of the insincerity of the mourners, nor because the people did not believe that he was the source of life and stood among them, not even because he was forced to perform a miracle in public with the crowd present, but in all probability because of what sin and death had done to humanity. They had succeeded in robbing humanity of hope. The tears that Jesus sheds, while being an acknowledgement of what sin and death are capable of doing, are not tears of despair. Physical death is indeed difficult to accept, but it surely is not the end. Thus, we are not asked not to weep, but only not to give in to despair, not to lose hope.

However tempting it might be, however human, however understandable, hopeless despair is not a Christian way of living. However painful our current circumstances, and however agonizing our honest questions—about job loss, wayward children, financial disaster, chronic sickness, destruction of works and institutions that have been painstakingly built, false allegations made by vested interests—ultimately things will get worse, for nothing can compare to the horrible specter of death that awaits us all. But Christian faith believes that God in Christ will conquer and transform even that ultimate enemy death.

Paul’s letter to the Romans talks about the same Spirit of God that gives life.  He explains that the same Spirit that raised Jesus from the dead lives in us and is responsible for giving us life.

 

As we near the end of Lent, we are being reminded that God’s Spirit is the source of our life as a community.  We are not only being prepared for Christ’s resurrection but our own.

We can make some choices about how we get to Easter.  We can choose not to focus on the things of the world that distract us and drain our life from us.  We can choose to resist loving or accepting some more than others because they are different or think differently.  We can deny those things that satisfy a sense of artificial power based on material things. We can choose to nurture a sense that we are individually more important than who we are together, as a family.

Or we can be restored by allowing the Spirit of God to give us life.  We can choose to live as Jesus lived.  We can live our call to be a community of faith focused on the strength of our unity.  We can give ourselves over to be restored by letting those things that separate us from God and each other die and be resurrected in Spirit to life as faithful believers. The choice rests with us.