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Friday 28 February 2014
Saturday, March 1, 2014 - Has your narrow mindedness led you to pigeonhole God and place him in a small compartment? Will you realise that God is much bigger than you can ever imagine him to be?
To read the texts click on the texts: Jas 5:13-20; Mk 10:13-16
The text is really about the kingdom of God
and what kind of people can expect to be a part of it. When people bring
children to Jesus, the disciples try to stop them from doing so showing once
again that they have not been able to understand what Jesus and the kingdom are
all about. The kingdom is for everyone and is inclusive not exclusive. Jesus is
emphatic in his response to their action that the kingdom does indeed belong to
children and that anyone who does not become like a child can never hope to
enter it. The point is not so much that one will be excluded but that one
will exclude oneself. The kingdom is a gift and must be received as a gift. No
human power can create or force it. The kingdom of God
will come when we behave like little children.
A childlike attitude means not only that one will be humble and
spontaneous as children are, but also that one will acknowledge like a child
has to do, his/her dependence. Many of us like to be independent and for some
asking a favour of someone else is extremely difficult because they do not want
to acknowledge their dependence on that person and so be indebted. We must
realise that we are all interconnected and while we are dependent on each other
in some way or other, we are primarily dependent on God.
Thursday 27 February 2014
Friday, February 28, 2014 - Am I faithful to the commitment that I have made in my state of life?
To read the texts click on the texts: Jas 5:9-12; Mk 10:1-12
The school
of Hillel (60 BCE – 20
CE), permitted divorce literally for any cause – even if the wife
spoiled a dish or if her husband found another fairer than his wife. However
the school of Shammai (50 BCE – 30 CE) permitted
it only for adultery.
In Deut 24:1-4 the institution of divorce is taken for granted,
& concerns only the procedure to be followed and that after the woman has
married a second time, the first husband cannot remarry her. The Law of divorce
was a concession not a commandment.
The question of the Pharisees is asked by them in order to test
Jesus. This attitude becomes clear when in their response to Jesus’ question
about what the law says on divorce, they seem to know it quite clearly. In his
response to them, Jesus quotes Gen 1:27 and 2:24 as arguments for a permanent
state of unity created by marriage. Jesus goes beyond the Law to
Creation. Divorce according to the law of creation would be like trying to
divide one person into two. Mark’s formula is a near total prohibition of
divorce. Mt 19:9 contains the exception contained in 5:32 – unchastity
(Porneia, Hebrew-Zenût = prostitution) understood in the sense of an incestuous
union due to marriage in their forbidden degrees of kinship (Lev 18:6-18). Such
a union would not be true marriage at all and would not require a divorce but
annulment.
Many families today are breaking up and there are various
reasons why this is happening. However, it seems that one of the important
reasons why marriages and families break up is because of selfishness. Due to
this there is unwillingness on the part of the members to adjust with each
other or the inability to understand. Each wants to go his/her own way and do
his/her own thing. Concern for the others needs and feelings seem to be on the
wane. Psychologists today are quite convinced that a healthy family background
is an absolute requirement for the healthy growth of a child and a happy child
is the result of a happy family.
Wednesday 26 February 2014
Thursday, February 27, 2014 - Am I a part time Christian? Am I a fair weather Christian?
To read the texts click on the texts: Jas 5:1-6; Mk 9:41-50
This pericope contains a series of sayings against those who
cause scandal and other to sin. Anyone who scandalises or causes someone else
to stumble is a danger to those who believe. Jesus’ language here seems harsh,
but he is not asking individuals to maim parts of their body. Rather he is
using these striking metaphors to drive home powerfully the point he wants to
make, namely: that no one and nothing must be allowed to compromise the
kingdom. The metaphors reflect how important striving for the kingdom is. A
disciple of Jesus must be prepared to forego anything for the sake of the
kingdom.
Our behaviour in public sometimes results in leading others away
from God and Jesus. Those who see our behaviour and know that we are disciples
of Jesus are not inspired to follow him. Christ today is made visible and
tangible through the words and actions of those of us who believe in him and so
we have an enormous responsibility to make him known and draw others to him.
People must be able to see him in us.
Tuesday 25 February 2014
Wednesday, February 19, 2014 - Do I feel threatened by people whom I think are more talented than I am? Will I rest secure in my selfhood? Will I glory in my selfhood?
To read the texts click on the texts: Jas 4:13-17; Mk 9:38-40
John comes to Jesus hoping to be commended for stopping an
exorcist who was using the name of Jesus to exorcise. In his response Jesus
advocates openness and allows anyone who wants to exorcise in his name to be
free to do so. Since the man is suing Jesus name, it is clear that he is not
against Jesus and so will not speak ill of Jesus. Since he is not against, he
is for Jesus.
One of the many qualities of Jesus that stood out in his life
and mission was the quality of openness. He was willing to accommodate and
believe even in those whom others had given up on. This is shown in his call of
Levi/Matthew the tax collector, and his reaching out to sinners and outcasts.
In our understanding of Jesus we sometimes do him a disservice when we become
too parochial and narrow-minded and imagine that he is the exclusive property
of those of us who are baptised. We communicate this attitude to others when we
reject their symbols of God and worse treat them as idol worshippers. We are
being called through the attitude of Jesus in the text of today to make him
available to all with our openness and acceptance of others and of their way of
relating to God.
Monday 24 February 2014
Tuesday, February 25, 2014 - The world seems to be saying, “If you are not No. 1, you are NO ONE. Jesus, however, is clear in what he says: If you want to be No. 1, be NO ONE.
To read the texts click on the texts: Jas 4:1-10; Mk 9:30-37
The text of today contains the second Passion, death and
resurrection prediction that Jesus makes on the way to Jerusalem and Jesus’
explanation of his way of life to his disciples after they misunderstand what
his kingdom is all about. In this second passion and resurrection prediction, there
is a change in the verb from the first where the verb was the passive “be
killed” (8:31) to the active “they will kill him” (9:31)
If after the first passion and resurrection prediction it is
Peter who misunderstands, here, it is the disciples as a whole that
misunderstand because "on the way" they are discussing who the
greatest among them is, when Jesus is speaking about service and being the
least. Before his teaching on what discipleship means, Jesus sits down thereby
assuming the formal position of a teacher. He speaks first of a reversal of
positions and status in the kingdom, and then places before them the example of
a child. In the oriental world of Jesus' time, the child was a non-person, and
so by this example, Jesus derives home the point that they will have to lose
their identity, become non-persons if they want to gain entry into the kingdom.
Authority as understood in Christianity can never be for
domination but is always for service. Management experts today are advocating
more and more the advantages of using authority for service and leading by
example. In this manner the leader can get more out of the ones he lead than if
he/she tries to dominate.
Sunday 23 February 2014
Monday, February 24, 2014 - Is there something that you have been struggling to achieve but have not? Will you pray about it today?
To read the texts click on the texts: Jas 3:13-18; Mk 9:14-29
The text of today deals with an exorcism after Jesus has come
down from the mountain of transfiguration. It is the only exorcism story in the
second half of Mark’s Gospel. The disciples are engaged in attempting to cast
out a demon, but are unable to cure the boy and the father of the boy pleads
with Jesus for the cure. However, the father's request expresses doubt and lack
of faith. Jesus responds to the father's request by first chiding him for his
lack of faith. The father responds in what may be words that each of us can
connect with, "I believe, help my unbelief." The father of the boy
includes himself in the unbelieving generation whom Jesus has chided, but
insists that even in his unbelief, he believes. Even this inadequate faith is
enough for Jesus to work the miracle. The cure takes place in two stages. After
the command to leave the boy and never enter him again, the demon does come out
but leaves the boy “like a corpse” (9:26). Jesus then takes the boy by the hand
and lifts him up, which seems to be an indirect allusion to the resurrection.
When asked by his disciples why they were not able to cure the
boy, Jesus points out to prayer as the instrument that must be used when we
need something from God. Prayer is to acknowledge one’s dependence on God.
We sometimes think that we are acting independently and all that
we have accomplished is the result of our own efforts, forgetting that God is
always in the background guiding our way and lighting our path. If we ask for
God’s assistance before we start a task or even become aware of his presence in
the midst of our “doing”, what we do will become more efficacious and even
effective.
Saturday 22 February 2014
SEVENTH SUNDAY OF THE YEAR - FEBRUARY 23, 2014 - BE PERFECT AS YOUR HEAVENLY FATHER IS PERFECT
To read the texts click on the texts: Lev 19:1-2,17-18; 1 Cor 3:16-23; Mt 5:38-48
The
readings of today can be seen to make four points. The first of these is the
injunctions at the beginning of the First reading and at the end of the Gospel
text of today. The command in the first reading is to be holy as the Lord is
holy and at the end of the Gospel the disciples are called to be perfect as the
heavenly Father is perfect. On hearing these words, some might say this is
impossible and beyond our reach and so must not be taken literally. However, if
one realises that these words mean that we as disciples of Jesus are called to
be undivided and unconditional in our love as God in Jesus is undivided in his
love, then we know that not only is it possible to be like this but will also
mean that we are true disciples.
Newton’s
third law of motion states “for every action there is an equal and opposite reaction”.
However often this is not true when it comes to retaliation. Our reaction to
the ill-will of others is often more than equal and opposite. If someone slaps
us once, we slap them twice or more times in return. Jesus was a physicist
quite different from Newton because he calls us not to be reactors but actors.
In other words, he asks us not to retaliate, but to be so strong in our non-violence
that the other will be brought to realisation, understanding and consciousness.
To be sure this is an opposite reaction but of a different kind. Thus we are
called to act rather than react.
Thirdly,
the texts speak of love which must be unconditional. All too often, the love
that we express is a love that is best termed barter exchange. We love only if
others love in return, we give only to expect in return. The challenge is to
love not only without expectation, but also in the face of ingratitude. We keep
loving till we can love no more and then we love some more.
Fourthly,
Paul in writing to the Corinthians and us by extension calls them and us ‘temples’
of the Holy Spirit. This means that Christians are persons in whom God must be
seen to dwell and be worshipped. This is
not a wish as far as Paul is concerned but a fact. It is God who graces us with
his presence and thus being temples is a consequence of this grace and not a
condition. Our response is to live out our calling. This calling may also be
interpreted as being a contrast community which stands out by its manner of
being and doing.
Then, we remain
perfect as the heavenly Father is perfect and holy as God is holy.
Sunday, February 23, 2014 - SEVENTH SUNDAY OF THE YEAR - Are you a reactor or an actor?
To read the texts click on the texts: Lev 19:1-2, 17-18; 1 Cor 3:16-23; Mt 5:38-48
Leviticus
19 is considered one of the grand chapters of the Book of Leviticus. A summary
of the whole chapter is contained in the injunction in 19:2 which states, “Be
holy because I, the LORD your God, am holy.” In order to explicate this
standard, an example is given from almost every aspect. The examples are so
wide ranging that they may be considered as a summary of the law.
The last of
the five injunctions is on holiness in neighbourliness. It goes right to the
core of the matter and states that relationship with neighbour determines one’s
relationship with God. Even in case of disagree
The
Matthean Jesus takes up this theme in the Sermon on the Mount. In the fifth of
the sixth antitheses, Jesus not only affirms the thrust of the Law in opposing
unlimited revenge, but also calls for a rejection of the principle of
retaliatory violence as well. In the five examples that follow (being struck in
the face, being sued in court, being requisitioned into short-term compulsory
service, giving to beggars and lending to borrowers) the one point being made
is to place the needs of others before one’s own needs. The disciple of Jesus
is called to go beyond the call of the Law and do more than it requires.
It is so
easy for us to be reactors. If someone does something to hurt us, we think that
it is “natural” for us to want to do something to hurt him or her in return. In
the text of today, Jesus is calling us to be actors and not reactors and to do
what we do because we think it is right and just and not as a reaction to someone
else’s action. In the last of the six antitheses Jesus speaks of
non-retaliation and love of enemies. While there is no command to hate the
enemy in the Old Testament, yet, there are statements that God hates all
evildoers and statements that imply that others do or should do the same.
Jesus, makes explicit here the command to love enemies. This is the behaviour
expected of a true disciple of Jesus. They cannot merely love those who love
them, since one does not require to be a disciple to do this. Everyone, even
the vilest of people can do this. The conduct of the disciples of Jesus must
reveal who they are really are, namely “sons and daughters of God”.
The command
to “be perfect as your heavenly Father is perfect” is similar to the injunction
in Leviticus “to be holy” because the Lord id holy. It does not mean to be
without faults, but to be undivided in love as God is undivided in love.
The love we
have for others is more often than not a conditional love. We indulge in barter
exchange and term it love. We are willing to do something for someone and
expect that they do the same or something else in return. It is a matter of
“give”, but also a matter of “take”. When Jesus asks us to be like the heavenly
Father, he is calling us to unconditional love. However, he too summarises the
Sermon in the final words of today’s Gospel when he asks his hearers to ‘be
perfect as the Heavenly Father is perfect”.
This is why
Paul exhorts the Corinthian community to treat their bodies as temples of the
Holy Spirit. If the Spirit dwells in each of us, then it is not possible that
we will ignore, be indifferent or hate anyone. Our discipleship and following
of Christ has to show itself in the manner in which we treat ourselves and
others. When there is unconditional love and acceptance, then it is a sure sign
that God dwells in us and is present in our communities.
Friday 21 February 2014
THE CHAIR OF ST. PETER - Saturday, February 22, 2014 - If Jesus were to ask you the question he asked the disciples, what would your response be?
To read the texts click on the texts: 1 Pet 5:1-4; Mt 16:13-19
The Chair
of St. Peter is a feast which celebrates the Lord’s choice of Peter to be the
servant-leader of the Church. The choice of Peter is indicative of what the
Church is. On the one hand Peter was over zealous, brash, impulsive,
spontaneous and ready to die for the Lord, while on the other he would deny the
Lord and run away when trouble arose. The Church as a whole has been like
Peter. Yet, this is whom the Lord chooses and continues to choose, broken men
and women called to heal a broken world.
The Gospel
text chosen for the feast is popularly known as “Peter’s Confession”. The
question of Jesus concerning his identity is not because he wanted to be
informed about people’s opinion of him, but to draw a contrast between people’s
answers and the answer of the disciples. Matthew is the only evangelist who
adds Jeremiah to the answers of the people. Some think that Matthew has done so
because of Jeremiah’s association with the fall of Jerusalem. Others think that
Jeremiah is mentioned because of his prophecy of the new covenant.
After
hearing through the disciples what the people have to say about his identity,
Jesus asks the disciples the same question. The “you” is plural and therefore
addressed to all disciples. It is also emphatic. Simon Peter answers on behalf
of the group. Matthew adds “the Son of the living God” to Mark’s “Christ”. Only
in Matthew does Jesus respond directly to Peter. Peter is not blessed because
of a personal achievement, but because of the gift he received from God. Jesus
names Peter as rock, the one who holds the keys and the one who binds and
looses. Rock here stands for foundation, and though Peter is the foundation,
Jesus is the builder. The holder of keys was one who had authority to teach and
the one who binds and looses is the one who had authority to interpret
authoritatively. The reason for ordering them to tell no one is to reinforce
the idea that the community founded by Jesus is distinct from Israel who
rejected Jesus.
The feast
of today invites us to reflect on two aspects in the Church. The first of these
is that authority in the Church does not mean domination but always service.
The model of this service is Jesus and it is him that we must imitate. The
second is that even as we are broken ourselves and sinners, we are called to
heal the world. This is because like in Peter’s case so in ours, it was not his
merit that made him the leader of the Church, it was the grace of God which worked
in him despite his sin.
Saturday, February 22, 2014 - If you were on the mountain with Jesus, what would your response to the Transfiguration be? Why?
To read the texts click on the texts: Jas 3:1-10; Mk 9:2-13
The transfiguration is an event, which appears in all the
Synoptic Gospels, but each narrates it differently. In Mark, it follows after
the instructions that Jesus gives to the disciples at Caesarea Philippi and
after six days. The event is a confirmation by God of the fact that Jesus is
indeed Messiah, beloved Son. Most think that the reason for the choice of
Elijah and Moses is that the Jews considered them as being alive in the
presence of God. Jesus is superior even to these figures.
In Mk the order is Elijah and Moses. In Matthew, the order is
Moses and Elijah (so Luke) to emphasize the two personalities of the Old Testament who
received revelation on Mount Sinai (Ex 19:33-34; 1Kgs 19:9-13) and personify
the Law and the prophets. While in Mt Jesus is the New Moses and Luke
emphasizes the approaching passion, Mark sees in the transfiguration the
glorious manifestation of the hidden Messiah. Briefly the disciples experience
the heavenly quality of Jesus. Jesus is no less Messiah when his Messianic
glory is hidden in the passion, than he is at the Transfiguration.
Elijah was regarded as the prophet who would come before the
Lord (Mal 3:24-25; 4:5) as his messenger. Jesus’ reply in John suggests
that Elijah has indeed come in John the Baptist is an indication that he is the
Lord.
There are times in our lives when everything goes according to
plan and at those times it is easy to see that God is on our side. However,
when we are faced with trials and when things do not work out, as we want them
to, then the transfiguration is a reminder to us that even when carrying our
cross we are still beloved by God.
Thursday 20 February 2014
Friday, February 21, 2014 - Is there a person, a thing, or an event that is preventing you from following Jesus unconditionally? What will you do about them today?
To read the texts click on the texts: Jas 2:14-24,26; Mk 8:34-9:1
The sayings that make up the text of today are addressed not
merely to the twelve but to the crowds. The denial of self that Jesus calls the
crowd to is an absolute requirement if one desires to follow him. The reason
for this is that as long as the self remains, following will be half-hearted
and incomplete. It will always come in the way of following. This denial thus,
is not limited to situations of persecution alone but also to those situations
in which personal likes and dislikes will get in the way of the proclamation of
the Gospel.
The sayings are difficult to put into practice but Jesus never said
that following him in Mission would be easy. The final saying in this section
in 9:1 speaks about some who will not taste death until they see the kingdom of
God has come with power. While this reiterates that the kingdom, which Jesus
inaugurated (Mk1:14-15) is indeed a fact and is indeed near, the
referent for the saying has been interpreted in a variety of ways. Some see the
referent as the event of the Transfiguration Mark 9:2-8), that is the
recognition by Peter, James and John that Jesus has received the Father’s
approval and all power. Others see it as the Passion especially the event of
the tearing of the veil of the temple and Jesus acknowledged as Son of God by
the centurion (15:38-39). Still others see it as the Resurrection of Jesus.
Our ego often comes in the way of our discipleship. Too much
importance to the self leaves one unable to follow, as one ought to.
Tuesday 18 February 2014
Thursday, February 20, 2014 - When troubles come your way, do you ask God to remove them or do you pray for the strength to face them squarely?
To read the texts click on the texts: Jas 2:1-9; Mk 8:27-33
The story that forms part of our text for today (8:27-30) is
titled by many as “Peter’s Confession”. The place where Jesus asks his
disciples questions about his identity is termed by Mark as “the villages of
Caesarea Philippi” which Matthew corrects to “the region of Caesarea Philippi”
(Mt 16:13).
The first question of Jesus concerns the opinion of people or the
common opinion. The views expressed are already in 6:14-16, namely: John the
Baptist, Elijah or one of the prophets. This obviously is an inadequate
description of who Jesus really is, and this is why the disciples as a group
are asked about Jesus’ identity. Peter replies on behalf of the group that
Jesus is the Messiah or Christ. In Mark, we come across yet again the command
to silence after this confession, and concerns not making known that Jesus is
the Messiah. The reason for this seems to be that since the confession is made
before the passion, it will not have taken into account that aspect of the life
of Jesus. This is why immediately after the command to silence Mark has the
first of three passion and resurrection predictions (8:31).
For the first time
Mark informs us that Jesus “said all this quite openly” (8:32). On hearing
Jesus speak about his suffering, death and resurrection, Peter who had earlier
confessed that Jesus was Messiah begins to rebuke Jesus. The meaning is that
Peter thinks that Jesus is insane and needs to be exorcised of the demon that
has possessed him. Jesus in turn calls Peter, Satan. This is because in his
confession, Peter had not included the suffering and death of the
Messiah. Jesus will remain obedient to God even if it means laying down
his life in total surrender and no one can come in the way of that obedience.
It is not easy for us to accept that suffering is a part of life
itself and that there will be times when we are tested and tried. However, as
Christians we must also note that suffering can never be the end and that since
God wants only what is good for us we are loved unconditionally even in our
suffering.
Tuesday, February 19, 2014 - Have you seen and met the Risen Lord? If no, what is preventing you from doing so?
To read the texts click on the texts: Jas 1:19-27; Mk 8:22-26
The miracle story that is our text for today is the second of
the two miracle stories in Mark in which Jesus uses external methods. The first
was in 7:31-37 in which Jesus cures a deaf man with an impediment in his
speech. By placing this miracle immediately after Jesus poignant question to
his disciples about their lack of understanding (8:21) and just before Peter’s
Confession of Jesus as the Christ (8:27-30), Mark probably intends to hint to
the reader that the disciples too wall understand. Their blindness will also be
healed. The healing takes place in two stages to probably correspond with the
two answers to the questions of Jesus (8:27-30) about his identity. The first
is the response of the people who say that Jesus is John the Baptist or Elijah
or one of the prophets (8:28) and this seems to correspond to the first stage
in which the blind man can see people but who like trees walking (8,24). The
second is the response of Peter on behalf of the disciples that Jesus is the
Christ (8:30) which seems to correspond to the stage where the blind man can
see everything clearly (8:25). At the end of this episode, Mark leaves his
readers with the question of whether the disciples like the blind man will also
be able see.
Some of us have a tendency to pigeon hole God and put him in a
compartment. This leads to seeing him merely as one who fixes things for us or
one to whom we go only in need. We might fail to see that he is always there
and is much bigger than anything we can ever imagine.
Monday 17 February 2014
Tuesday, February 18, 2014 - What is the leaven (influence) that is affecting your vision of who Jesus really is? Will you cleanse your heart to see rightly today?
To read the texts click on the texts: Jas 1:12-18; Mk 8:14-21
The text of today contains a dialogue between Jesus and his
disciples and ends the long sequence, which began with Jesus teaching the
crowds from a boat (Mark 4:1-8). This is the third of the three incidents at
sea in which the disciples seem to be at sea in their attempt to discover who
Jesus really. The first was in Mark 4:35-41 when Jesus calms the storm so that
the disciples have to ask, “Who then is this?” the second in Mark 6:45-51 when
Jesus comes walking on the water and Mark comments that “the disciples were
utterly astounded for they had not understood about the loaves for they did not
understand about the loaves but their hearts were hardened” (Mark 6:51-52) and
here in the third incident in this section they also fail to understand. (Mark
8:21).
The disciples think that Jesus is rebuking them because they had
forgotten to carry food, when in fact he is rebuking them for their hardness of
heart. When Jesus questions the disciples about the feeding miracles, the focus
of his questions are not on the number of people who were fed (this would be
asked to indicate the magnanimity and abundance of the miracle) neither are
they on the smallness of their resources (which would indicate the stupendous
power of Jesus) but on the breaking and gathering. The disciples know the
answers, but are not able to perceive that Jesus is able to provide anything
his disciples’ need. They are taken up with his power, but do not really understand.
Like the disciples we tend sometimes to focus on things that are
not really necessary and so lose sight of the bigger picture. We can get caught
up in details and so not see the whole. We might have a narrow view of the world
and so lose sight of the fact that we can find God in all things and all things
in him.
Sunday 16 February 2014
Monday, February 17, 2014 - What sign are you seeking from the Lord? Will you continue to believe even without this sign?
To read the texts click on the texts: Jas 1:1-11; Mk 8:11-13
The text of today appears immediately after the second feeding
miracle in the Gospel of Mark, in which Jesus has fed 4000 people with seven
loaves and a few fish. The Pharisees demand a sign. The sign they demand is
some form of divine authentication. Jesus’ response is to sigh deeply in his
spirit, which could be akin to throwing one’s hands up in despair. He refuses
to perform a sign. This refusal on the part of Jesus could be interpreted as a
sign of Jesus’ rejection of “this generation”. Mark portrays Jesus here as a
prophet announcing God’s judgement against this generation.
There are times in our lives when everything seems to go awry.
Nothing seems to be going right. At times like these we might keep asking God
to give us some sign that he is on our side and cares for us and we might not
receive it. It is possible that this might lead us to lose faith and to stop
believing. We need to have the courage to believe even without any signs. This
is what true faith means.
Saturday 15 February 2014
SUNDAY, FEBRUARY 16, 2014 - SIXTH SUNDAY IN ORDINARY TIME - Will you interiorise all that you do today?
To read the texts click on the texts: Sirach15:15-20; 1 Cor 2:6-10; Mt 5:17-37
While the
commandments in the Old Testament are ten in number, these are summarised by
Jesus into two which actually is one. This commandment is to love neighbour and
in neighbour, one loves God. When Jesus speaks in the Gospel text of today as
having come to fulfil the law, he means that he has come to take the law to a
higher level which is the level of interiorization. This is to state that one
follows the law not out of compulsion or fear, but from the heart. This means
that Jesus will go beyond a purely legal interpretation to a broader
perspective. He will remove the focus from the mere external and concentrate on
the internal. The focus will be more on the attitude than merely on the action.
Each of the
six begins with what was said of old and what Jesus is now saying. The first of
the six (5:21-26) is about the Law’s prohibition of murder (Exodus 20:13; Deut
5:18). After stating the law and adding a supplementary, the Matthean Jesus
then radicalises the law and calls for an interiorization of it (5:22). The
call seems to be to submit one’s thoughts about other people, as well as the
words they give rise to, to God’s penetrating judgement. It is a call to
realise that God wills not only that human beings not kill each other but also
that there be no hostility between human beings. The next verses (5:23-26) are
an application of what Jesus says. Reconciliation is even more important than
offering worship and sacrifice. The disciples are called to work for
reconciliation in the light of the eschatological judgement toward.
In the
second (5:27-30) Jesus reaffirms the prohibition against adultery (Exodus
20:14), but goes beyond i.e. to the intention of the heart. In the third
(5:31-32) which is related to divorce, Jesus simply prohibits it.
The fourth
of the six antitheses is completely a Matthean composition. There is no
precedence for the absolute prohibition of oaths in Judaism. Rather, an oath
invoked God to guarantee the truth of what was being sworn or promised, or to
punish the one taking the oath if he was not faithful to his word. The Matthean
Jesus here rules out oaths completely. He rejects not only false and
unnecessary oaths, but also any attempt to bolster one’s statement claim to
truth beyond the bare statement of it. It is a demand for truthfulness in
everything that one says.
Thus Jesus
reiterates and states even more emphatically what Ben Sirach had written
centuries before namely that one chooses to obey the commandments of God as a
matter of one’s own free choice. To choose obedience is to choose life. God
will respect the free choice of every individual.
In order to
do this we require wisdom, which is a gift from God. It is God’s Spirit which
is given freely which helps us choose always what is right and good.
While laws,
rules and regulations are necessary and help towards order, it is also possible
that they can become ends in themselves and not as they are meant to be, means
to an end. We might follow in some cases the letter of the law, but miss out on
its spirit. We might even follow the rule or law only because we are afraid of
getting caught and punished and not because we are convinced of it.
There is
sometimes in our understanding of Christianity too much emphasis on what
constitutes and does not constitute sin, and on how far we can go before we
commit sin. The real question we must ask is how far we must go in love.
Saturday, February 15, 2014 - CLAUDE LA COLOMBIÈRE SJ (1641-1682)
To read the texts click on the texts: Eph3:8-9,14-19; Mt 11:25-30
CLAUDE LA
COLOMBIÈRE, third child of the notary Bertrand La Colombière and Margaret
Coindat, was born on 2nd February 1641 at St. Symphorien d'Ozon in the
Dauphine, southeastern France. After the family moved to Vienne Claude began
his early education there, completing his studies in rhetoric and philosophy in
Lyon.
It was
during this period that Claude first sensed his vocation to the religious life
in the Society of Jesus. We know nothing of the motives which led to this
decision. We do know, however, from one of his early notations, that he
"had a terrible aversion for the life embraced". This affirmation is
not hard to understand by any who are familiar with the life of Claude, for he
was very close to his family and friends and much inclined to the arts and
literature and an active social life. On the other hand, he was not a person to
be led primarily by his sentiments.
At 17 he
entered the Jesuit Novitiate at Avignon. In 1660 he moved from the Novitiate to
the College, also in Avignon, where he pronounced his first vows and completed
his studies in philosophy. Afterwards he was professor of grammar and literature
in the same school for another five years.
In 1666 he
went to the College of Clermont in Paris for his studies in theology. Already
noted for his tact, poise and dedication to the humanities, Claude was assigned
by superiors in Paris the additional responsibility of tutoring the children of
Louis XIV's Munster of Finance, Jean Baptiste Colbert.
His
theological studies concluded and now a priest, Claude returned to Lyon. For a
time he was teacher in the College, then full-time preacher and moderator of
several Marian congregations.
Claude
became noted for solid and serious sermons. They were ably directed at specific
audiences and, faithful to their inspiration from the gospel, communicated to
his listeners, serenity and confidence in God. His published sermons produced
and still produce significant spiritual fruits. Given the place and the short
duration of his ministry, his sermons are surprisingly fresh in comparison with
those of better-known orators.
The year
1674 was a decisive one for Claude, the year of his Third Probation at Maison
Saint-Joseph in Lyon. During the customary month of the Exercises the Lord
prepared him for the mission for which he had been chosen. His spiritual notes
from this period allow one to follow step-by-step the battles and triumphs of
the spirit, so extraordinarily attracted to everything human, yet so generous
with God.
He took a
vow to observe all the constitutions and rules of the Society of Jesus, a vow
whose scope was not so much to bind him to a series of minute observances as to
reproduce the sharp ideal of an apostle so richly described by St. Ignatius. So
magnificent did this ideal seem to Claude that he adopted it as his program of
sanctity. That it was indeed an invitation from Christ himself is evidenced by the
subsequent feeling of interior liberation Claude experienced, along with the
broadened horizons of the apostolate he witnesses to in his spiritual diary.
On 2nd
February 1675 he pronounced his solemn profession and was named rector of the
College at Paray-le-Monial. Not a few people wondered at this assignment of a
talented young Jesuit to such an out-of the-way place as Paray. The explanation
seems to be in the superiors' knowledge that there was in Paray an
unpretentious religious of the Monastery of the Visitation, Margaret Mary
Alacoque, to whom the Lord was revealing the treasures of his Heart, but who
was overcome by anguish and uncertainty. She was waiting for the Lord to fulfil
his promise and send her "my faithful servant and perfect friend" to
help her realize the mission for which he had destined her: that of revealing
to the world the unfathomable riches of his love.
After
Father Colombière's arrival and her first conversations with him, Margaret Mary
opened her spirit to him and told him of the many communications she believed
she had received from the Lord. He assured her he accepted their authenticity
and urged her to put in writing everything in their regard, and did all he
could to orient and support her in carrying out the mission received. When,
thanks to prayer and discernment, he became convinced that Christ wanted the
spread of the devotion to his Heart, it is clear from Claude's spiritual notes
that he pledged himself to this cause without reserve. In these notes it is
also clear that, even before he became Margaret Mary's confessor, Claude's
fidelity to the directives of St. Ignatius in the Exercises had brought him to
the contemplation of the Heart of Christ as symbol of his love.
After a
year and half in Paray, in 1676 Father La Colombière left for London. He had
been appointed preacher to the Duchess of York - a very difficult and delicate
assignment because of the conditions prevailing in England at the time. He took
up residence in St. James Palace in October.
In addition
to sermons in the palace chapel and unremitting spiritual direction both oral
and written, Claude dedicated his time to giving thorough instruction to the
many who sought reconciliation with the Church they had abandoned. And even if
there were great dangers, he had the consolation of seeing many reconciled to
it, so that after a year he said: "I could write a book about the mercy of
God I've seen Him exercise since I arrived here!"
The intense
pace of his work and the poor climate combined to undermine his health, and
evidence of a serious pulmonary disease began to appear. Claude, however, made
no changes in his work or life style.
Of a
sudden, at the end of 1678, he was calumniously accused and arrested in
connection with the Titus Oates "papist plot". After two days he was
transferred to the severe King's Bench Prison where he remained for three weeks
in extremely poor conditions until his expulsion from England by royal decree.
This suffering further weakened Claude's health which, with ups and downs,
deteriorated rapidly on his return to France.
During the
summer of 1681 he returned to Paray, in very poor condition. On 15th February
1682, the first Sunday of Lent, towards evening Claude suffered the severe
haemorrhage which ended his life.
The Gospel text chosen for the feast is addressed to all those who accept the message of Jesus unlike those in
Chorazin and Bethsaida. Jesus begins his prayer here by giving thanks to the
Father. It is openness to the revelation of God that Jesus makes which is
responsible for the receipt of this enormous privilege. Acknowledging Jesus is
not a matter of one’s superior knowledge or insight, but given as a gift to
those who open themselves to this revelation. Jesus himself is an example of
such openness, which allowed him to receive everything directly from God. It is
his intimacy with the Father and not his religious genius, which is responsible
for this grace
Friday 14 February 2014
Saturday, February 15, 2014 - Has my abundance motivated me to “give” at least a little to someone else? Or do I prefer to keep it all to myself?
To read the texts click on the texts:1 Kgs 12:26-32; 13:33-34; Mk 8:1-10
Today’s reading contains the second of the two feeding miracles
that are found in Matthew and Mark. It has largely been regarded as a Gentile
feeding as opposed to the first feeding miracle (6:35-44), which is considered
as a Jewish feeding. One reason for this is that the setting of the previous
miracle of the healing of the deaf man with an impediment in his speech was
possibly in Gentile territory and it is presumed that the setting for this
miracle too is the same. Another reason is that this feeding is the less
abundant of the two. While in the first feeding miracle fewer loaves (5) and
fish (2) are required to feed more people (5000) and more baskets are gathered
after the feeding (12), here more loaves (7) and fish (few) are needed to feed
fewer people (400) and lesser baskets are gathered (7). Here too, however, like
in the first feeding miracle, the crowds eat and are satisfied. This indicates
the abundance of the messianic age and what the coming of Jesus represents.
All that we have is given to us in trust by God and is to be
used not selfishly but for the good of others. We can decide to hoard and store
for future generations of our nuclear families, or we can decide to share at
least a little of what we have with the less fortunate.
Thursday 13 February 2014
Friday, February 14, 2014 - How often have you used your tongue to demean people? Will you attempt to speak only words that enhance today?
To read the texts click on the texts: 1 Kgs 11:29-32; 12:19; Mk 7:31-37
The text of today is a miracle that is found only in the Gospel
of Mark. The friends of the man who is deaf and has an impediment in his speech
bring him to Jesus. This is the first of two miracles in Mark in which Jesus
uses external methods. The other is in Mark 8:22-26. The healing occurs
immediately and the confirmation of the healing is shown in the man’s beginning
to speak. Jesus gives the crowd a command to silence, but it is disobeyed and
his reputation keeps spreading. The comment of the crowd indicates that they
are becoming aware that with Jesus the messianic age has dawned, since
according to Isaiah 35:5-6, healing of the blind, deaf and persons who were
disabled were signs that the messianic age had indeed dawned.
We can use our faculties of hearing and speaking to hear
selectively and to speak unkind and demeaning words, or we can use them to
listen attentively to the world around us and to speak words that are kind and
result in building up others.
Wednesday 12 February 2014
Thursday, February 13, 2014 - When at first you do not succeed, will you try and try again?
To read the texts click on the texts: 1 Kgs 11:4-13; Mk 7:24-30
At the beginning of today’s reading we are told that Jesus has
entered Gentile territory. His reputation seems to have preceded him because
though he did not want anyone to know that he was there, his presence cannot be
kept secret. When the mother of a girl who is possessed by an evil spirit makes
a request for healing, Jesus responds that the Jews (children) must first have
their fill (Jesus’ reaching out to make whole) and only then can the dogs
(Gentiles) be fed. While in Mark the response of Jesus accepts the possibility
of a Gentile mission even if after the mission to the Jews. In the parallel
text in Matthew (15:24-26), it is clear that Jesus’ mission is exclusively for
the Jews and not Gentiles. The woman is not deterred and responds in a manner
that bests Jesus’ response. In Mark, the concluding saying of Jesus makes
explicit that the daughter of the woman is healed because she has won the
argument. She has turned the metaphor to her advantage.
No one has the power to hurt or insult you unless you decide to
give the person that power. When someone says something, I need to decide
whether I will sulk because I find it insulting or whether I will use what he
or she has said to learn something about myself and so use it to my advantage.
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