Tuesday, September 1, 2026 - Will your actions speak louder than your words today? How?

 

Tuesday, September 1, 2026 - Will your actions speak louder than your words today? How?

To read the texts click on the texts:1 Cor 2:1-16; Lk 4:31-37

Immediately after leaving the synagogue, Jesus works a miracle. This miracle is the healing of a man possessed by a demon, thus putting into action immediately the manifesto he had spoken about.

This exorcism is the first of the four exorcisms in the Gospel of Luke. The unclean spirit refers to Jesus here as Jesus of Nazareth and as the Holy one of God, which is a title Luke has taken from Mark, since it does not appear again in the Gospel of Luke. Jesus exorcises the demon with a command.

It is interesting to note that the people who witnessed the miracle refer to it not as an action but as a teaching simply because there was never a separation between the words and deeds of Jesus, there was never a separation between what Jesus said and did.

Monday, August 31, 2026 - God is a God of wholeness.

 

Monday, August 31, 2026 - Do you agree with the manifesto of Jesus? How will you help him put it into action today?

To read the texts click on the texts: 1 Cor2:1-5; Lk 4:16-30

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

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

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

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

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

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

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

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

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

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

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

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

Sunday, August 30, 2026 - God is aware of every single challenge we go through

 

Sunday, August 30, 2026 - Losing to find

To read the texts click on the texts: Jer 20:7-9; Rom 12:1-2; Mt. 16:21-27

It was the season of Lent and a teacher was explaining the Stations of the Cross to her Sunday school class. They got to the fourth Station where Jesus on the road to Calvary meets his mother. The teacher explained that even though this incident was not narrated by any of the four evangelists, it was very much part of the tradition of the Church and though they may not have talked to each other, mother and son would surely have spoken just using their eyes. “What do you think they said to each other?” she asked the children in her class. There were different answers. One boy suggested that Mary said, “This is unfair.” Another girl suggested that she said, “Why me?” Finally, a sickly little girl raised her thin hand, got up and said: “Teacher, I know what the Blessed Mother told Jesus. She said to him, ‘My son, keep on keeping on!’”

Why would a mother encourage her only son on the way to crucifixion to keep on keeping on? The mother of Jesus would understand that if Jesus did not go to his cross, he would not be fulfilling the will of his Father, and if he did not do that, his life would have no meaning whatever. The mother of Jesus would know that only in his cross would he find his meaning and only in death would he find new life. This is why she would encourage her son never to give up or give in, but to persevere all the way even to ignominy, self-denial, the cross and yes, death itself.

Today’s readings begin with an example of what is called in scriptural writings a lament. The prophet Jeremiah laments about unbearable pain, anger, and misery at unspeakable horrors and uncontrollable events that surround him in his life as a prophet of God’s Word.  He is hostile towards God whom he believes has “seduced” or “duped” him, and he is convinced that he will no more mention God or speak in God’s name. Yet, even as he says this, he realizes that he cannot abandon his prophetic mission which is a fire burning in his heart, imprisoned in his bones. He is compelled from within to proclaim God’s word. The Word of God that comes to him, in response to his outburst of rage, is disquieting. He becomes aware that the misery is not going to stop or go away. There will be no respite from his torments and horrors. God simply assures Jeremiah of his presence, to strengthen him to withstand more misery. Jeremiah must continue to believe even in his unbelief, he must continue to have faith even in his lack of faith. He must keep on keeping on.

Peter’s objection to Jesus’ words of his passion, death and resurrection in the Gospel text of today sound like the first part of Jeremiah’s lament: Why must God’s son go to a Cross? Why must God’s son suffer? It would be nothing short of blasphemy for this to happen, and Peter states emphatically that this can never be. Surely there is another way. However, in his response to Peter, Jesus realizes like Jeremiah that it has to be this way. This is why Peter is called “Satan” which here is to be understood as one who intends to take Jesus away from his mission and so the will of his Father. Peter is a stumbling block, and Jesus will let nothing and no one stand between him and his Father’s will. He realizes that God’s word and will for him is so compelling that he cannot but fulfill it. It burns in his heart too like a fire that cannot be quenched. Difficult though it is to go to the Cross and though common sense and reason would rally against it, to the Cross he must and will indeed go.

 

Inspired by this example of Jesus, Paul in writing to the Romans urges them to imitate the Lord who did not conform to this world but dared to offer his body as a living and holy sacrifice to God.

Often in our lives like Jeremiah and Peter, each of us comes across something that is for all intents and purposes unbearable. Millions of people all over the world do not have enough to eat and are malnourished while others have more than they will ever need. Numerous people have no roof over their heads while others build mansions and palatial homes. A baby dies at birth, another is born deformed. Sooner or later, bearing the unbearable, we realize how little control we have over so much that damages our society and ourselves. Grief, rage, anger, and fear flash to the surface of consciousness and we wonder then about the kind of God that we believe in. Can this be the God of love? Can this be the God who demands justice? Can this be the God who makes no distinction between persons? Can this be the God of the poor and downtrodden? Why must the world we live in be filled with so much misery and pain?

When we are bearing the unbearable and are not able to fully understand it, we need a God who has suffered the depths of weakness, hopelessness, helplessness and even despair as we ourselves do.  No other God can be trusted or hope to understand, and this is the Good News of God in Christ. Whatever the unbearable suffering, whatever the uncontrollable events that afflict and grieve us to the core of our being, God has seen it, known it, experienced it and taken it into his own life in Jesus who was crucified, who died and who was raised on the third day.  This is why we cannot and must not take suffering out of the Jesus story since it says to us not that God has obliterated or removed everything that is unbearable in human misery, not that God has taken away all cause for pain and anger in human life, not even that God controls all things, but that God is the one who bears the misery, pain and helplessness with us and for us.  By bearing the unbearable, God overcomes it and faithfully keeps the conversation open for life.

Saturday, August 29, 2026 - Avoid making important decisions when too upset or too excited

 

Saturday, August 29, 2026 - The Beheading of John the Baptist - Does it make sense to lose your head?

To read the texts click on the texts: Jer1:17-19; Mk 6:17-29

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

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

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

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

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

Friday, August 28, 2026 - Is there enough oil in the lamp of your life? If not what will you do about it today?

 

Friday, August 28, 2026 - Is there enough oil in the lamp of your life? If not what will you do about it today?

To read the texts click on the texts:1 Cor1:17-25; Mt 25:1-13

In the parable of today we will hear of the ten bridesmaids, five of whom were prepared and five unprepared, five of whom had oil and five of whom who did not. We are told that five were foolish and five were wise right at the beginning of the parable, because we cannot tell this just be looking at them. All ten have come to the wedding; all ten have their lamps burning; all ten presumably have on their gowns. The readiness is what distinguishes the wise from the foolish.. Five are ready for the delay and five are not. Five have enough oil for the wedding to start whenever the bridegroom arrives; the foolish ones have only enough oil for their own timetable.

It is easy to be good for a day if goodness is seen only as a means to an end. It is easy to be merciful for a day if mercy is seen only as a means to an end. However, if we see goodness and mercy and everything that is positive as an end in itself, then it is possible to be good and merciful and positive always. We are called then to be like the wise ones with our lamps always burning so that we will then be able to welcome the Lord whenever he comes.