Sunday, 26 July 2026
Monday, July 27, 2026 - Small beginnings will have great endings. Well begun is half-done.
To read the texts click on the texts: Jer 13:1-11; Mt 13:31-35
There
are three parts to the text of today. The first is the parable of the mustard
seed (13,31-32) then is the parable of the yeast (13,33) and finally the reason
why Jesus speaks in parables (13,34-35)
While
the parable of the Mustard seed is found also in Mark 4,30-32, Matthew follows
the Q version more closely. While in Mark, the mustard seed becomes more
correctly a shrub which puts forth large branches (Mk 4,32) and the birds of
the air make nests in the shade of the shrub (Mk 4,32), in Matthew, the mustard
seed becomes a tree (13,32) and the birds of the air makes nests in its
branches (13,32). The tree motif probably has references to the symbol of the
imperial tree mentioned in Ezekiel 17,23 and 31,6. The point, however seems to
be to contrast the present lowliness of the kingdom with its ultimate
greatness.
In
the parable of the yeast, we are told about the act of a specific woman in
hiding the yeast in three measures of flour, just as the mustard seed had
spoken about the act of a specific man in sowing the seed. Yeast, here is used
in the positive sense, whereas generally it has negative overtones. The reason
for the use of yeast as a symbol for the kingdom is to probably shock the
listeners. The quantity of flour into which the yeast is hid is three measures,
which would produce enough bread to feed about 150 people, and is indeed a
large amount, brings out the aspects abundance and extravagance. The kingdom at
present seems small and insignificant, as is the yeast, but it will be revealed
in its fullness later.
Though
Mt 13,34 parallels the conclusion of Mark’s parable discourse (Mk 4,33-34), which
states that Jesus spoke to the crowds only in parables, Matthew has added in
13,35 the eighth of his formula or fulfilment quotations. The quotation is from
Ps 78,2 and Matthew probably uses it because of the word “parable” found in it,
though the context in the Psalm is not about hiding but about revelation.
We
might tend to get discouraged sometimes when we cannot see clearly the results
of our actions. We have striven hard and at times all that we have to show for
our hard work seems negligible in comparison. The parables of the mustard seed
and yeast are calling us to continue to sow and mix or in other words to do
what is required of us to the best of our ability.
Saturday, 25 July 2026
Sunday, July 26, 2026 - Have you found the treasure?
To read the texts click on the texts: 1 Kgs 3:5,7-12; Rom 8:28-30; Mt 13:44-52
The
parables of the treasures hidden in a field and the pearl of great price which
begin the Gospel reading break the natural flow of ideas from the allegory of
the parable of the wheat and weeds, which are continued in the parable of the
net. Though the word “treasure” at the beginning of today’s text (13:44) and
again at the end of it (13:52) is an indication that all these verses form one
unit, this homily will focus on the first two parables of today’s reading.
These parables are found only in Gospel of Matthew and the first point that
strikes one is the brevity of the parables. They do not give too many details
and one must avoid the danger of filling in details which are not in the
parables.
Both
parables centre on one point, namely that the main character in the parable
sells everything that he has for the sake of what he wants. They each act with
single-mindedness. However, even as the one working in the field does not seem
to be looking for something specific, the merchant is specifically searching
for fine pearls. Though questions may be raised about the legality, integrity
and honesty of the one working in the field or about the prudence of the
merchant, these do not seem to have any connection with the main point.
The
parables pronounce no judgement on the ethics or common sense of the
characters, but stress that the coming of the kingdom requires radical
decisions. An important point that must be noted here is that the decisions of
the individuals to do what they did, come after the discovery is made. This
means that is the discovery which prompts the decision. In other words, after
the discovery they could not but do what they did. The discovery compels their
action.
The
discovery that wisdom was indeed that treasure led Solomon to forgo all that a
“sensible” person might have considered important and even necessary. As a
young king he had many legitimate needs. He needed wealth, military might,
fame, security, prosperity, long life and happiness and yet he knew that these
were not the real treasure, these were not the pearl of great price. In the
first reading of today in which he responds to God’s generosity to him by
asking for the gift of wisdom or a discerning mind indicates that he too had
discovered the treasure and pearl.
Thus
it may be said that the kingdom of God is not really a place but a state of
being. The treasure and pearl of great price are not things that one possesses,
rather it is something that possesses or grasps us. It is what leads us to let
go of everything else that we might possess and focus on it alone. It is that
good which contains in itself or brings along with it all other good and
desirable things, that which completely satisfies the otherwise insatiable
desires of the human heart.
The
kingdom of God is God’s reign in our hearts, in our lives, in our society, and
in our world. The one who finds the kingdom of God finds everything desirable
besides. That is why it is compared to hidden treasure in a field which a man
finds, then goes and sells all that he has and buys the field. Or a precious
pearl which a merchant finds, then goes and sells everything he has and buys
this one pearl. In fact, these parables invite us not only to seek first the
kingdom of God but to seek only the kingdom because with the kingdom of God
comes every other good thing that we desire and long for.
Paul
gives us a good picture of the kingdom in today’s second reading. It is the
kingdom when all things somehow work together for good for those who love God.
This is being done by God himself who will cooperate with them. It is the
kingdom when seekers will receive his justification and share his glory. The
kingdom of God is God’s reign in our hearts, in our lives, in our homes, in our
society, and in our world. It is the realization that God loves us
unconditionally and that nothing that we may do – however despicable – will
ever stop that love from flowing into our hearts.
Friday, 24 July 2026
Saturday, July 25, 2026 - St. James, Apostle - Will you like St. James drink your cup courageously?
To read the texts click on the texts:2 Cor 4:7-15; Mt 20:20-28
St.
James is described as one of the first disciples along with his brother John to
join Jesus (Mk 1:19-20). He was one of the three whom Jesus took with him when
he raised Jairus daughter from the dead (Mk 5:35-43), on the mountain of
transfiguration (Mk 9:2-9) and at Gethsemane (Mk 14:32-42).
The
Acts of the Apostles 12:1 records that Herod had James executed by sword. He is
the only apostle whose martyrdom is recorded in the New Testament.
The
Gospel text chosen for the feast of St. James is from the Gospel of
Matthew. In order to spare the
disciples, whom Matthew usually represents as understanding, Matthew replaces
the Marcan disciples’ own request with one represented by their mother and does
not name the “sons of Zebedee” here. The request for seats at the “right hand
and left hand” reflects the rule of the Son of Man from his throne.
In
his reply to the request the Matthean Jesus focuses on the image of the cup
which is used as a symbol for suffering, testing, rejection, judgement and even
violent death. Though they express confidence that they are able to drink the
cup, Jesus knows better. However, even martyrdom will not gain the disciples
special places. That is God’s prerogative and grace.
Jesus
then takes the disciples to another level and perspective of leadership where
to be a leader is not to dominate or dictate but to serve. Christian leadership
may be defined as service.
James
understood this after the death and resurrection of Jesus as was evident in his
martyrdom. He followed his Lord and Master to the end and did indeed drink the
cup courageously.
Thursday, 23 July 2026
Friday, July 24, 2026 - What prevents you from listening to what God is calling you to do? What will you do about it today?
To read the texts click on the texts: Jer 3:14-17; Mt 13:18-23
These
verses contain what is known as the allegory of the parable of 13:10-17. Unlike
Mark who does not give it a name, Matthew names it the Parable of the Sower
(13:18), and in doing so concentrates attention on the Sower. While in the
Marcan interpretation there is confusion as to whether the seed is the word (as
in Mark 4:14) or the hearers (as in Mark 4,16,18,20), Matthew rewrites Mark to
avoid this confusion but does not succeed fully in this endeavour. Matthew also
specifies that the word that is sown is the word of the kingdom. While in Mark
collective nouns are used focussing on a group of people, Matthew emphasises
individual responsibility by changing the nouns to the singular. Despite these
changes, Matthew essentially adopts the interpretation of the Parable as in
Mark 4:13-20 where it is understood as the Church’s reflection on its bearing
witness to the Gospel that Christ inaugurated.
Christianity
is both an individual and communitarian religion. Each sacrament has both the
individual and communitarian dimensions. This means that while on the one hand
we are each responsible for the other, we are also responsible for ourselves
and need to make our commitment individually. We cannot disown this
responsibility or thrust it on the community.
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