Thursday, 31 July 2014
Friday, August 1, 2014 - Be careful of saying, “I know”, you may miss the Messiah.
The incident of the rejection of Jesus in his hometown is found
also in Mark 6:1-6. Like Mark, Matthew too leaves Jesus’ hometown unnamed. Yet
many think that Matthew may have been referring to Nazareth where Jesus grew up
(2:23) rather than Capernaum in which Jesus did a lot of his ministry. While
the people accepted that Jesus did indeed speak and act with authority, they
wondered about the source of this authority. This wonder soon turns to a
negative assessment on their part when they take offence at Jesus. Matthew
{unlike Mark who identifies Jesus as a carpenter (Mk 6:3)} identifies Jesus as
the “carpenter’s son” since he is interested in showing Jesus as Son of Joseph
and so Son of David. In response to their negative attitude to him, Jesus
speaks of himself as a prophet and identifies himself with the true prophets of
Israel. In Matthew {unlike in Mark where the failure on the part of Jesus to
work miracles is the result of the unbelief of his townspeople (Mk 6:6)} the
initiative rests with Jesus and though able, he does not do many miracles there
because of their unbelief.
We keep expecting people to behave in a particular manner and
sometimes when they do not behave as we expect them to, we tend to get upset.
This happens even with parents and children. While it is not a problem to have
some reasonable expectations, we must also be open to change and realise that
they may not always behave as we expect them to.
Wednesday, 30 July 2014
Thursday, July 31, 2014 - If the sorting were to take place now, would you be kept or thrown away? What will you do to ensure that you are kept?
To read the texts click on the texts: Jer 18:1-6; Mt 13:47-53
The parable of the Net (13:47-48) its interpretation (13:49-50)
and the parable of the householder (13:51-52) are found only in the Gospel of
Matthew.
In the parable of the Net, a large net is used to catch fish of
every kind. There is no sorting out of the fish at the time of their being
caught. It is only after the net is full and drawn ashore that the sorting
takes place. The good fish are kept and the bad are thrown away.
The interpretation focuses on the fate of the evil (bad fish),
which will be thrown into the furnace of fire. It does not speak about the fate
of the righteous except to say that the evil will be separated from them.
In the parable of the householder, both the new and old are
affirmed. However, the old, which is valuable, is presented in a new light and
therefore seen in a new way. The fact that the order of the words is “new” and
“old” is an indication that the new is to be used to interpret the old and not
the other way around.
JULY 31, 2014 - ST. IGNATIUS OF LOYOLA (THE FOUNDER OF THE SOCIETY OF JESUS) 1491-1556
To read the texts click on the texts: Dt 30:15-20; 1 Tim1:12-17; Lk 9:18-26
The readings of today set the tone for the
celebration of the Feast of St. Ignatius of Loyola, the founder of the Society
of Jesus or the Jesuits. In the first reading of today, Moses makes a strong
plea to the Israelites to choose life. Ignatius did precisely that when he was
convalescing after the injury he suffered at the battle of Pamplona in 1520.
His reflections during this time became the turning point of his life. It was
when lying in his sick bed and contemplating the life of Christ that he decided
that everything was refuse when compared with the knowledge of Christ.
This deep and intimate knowledge of Christ which
was not merely intellectual but knowledge of the heart, led him to love Christ
with all his heart and mind and to follow him unconditionally.
It was this intimate knowledge of Christ which
sustained him all through his life and especially during the tremendous challenges
that he faced. Like Paul, he too believed that he received mercy from the Lord.
One important reason for receiving this mercy in such large measure was because
he recognised that he was a sinner and in need of God’s grace made available
freely in Christ. Like Paul, Ignatius became an example to many. One of these
whom he converted through Christ’s grace was the now famous Francis Xavier.
The Gospel text from Luke serves as an apt
description of how Ignatius perceived his master and Lord Jesus. Though Luke
depends on Mark for this scene of Peter’s confession, he has made some
significant changes in order to bring out his meaning of the text. The first is
that unlike Mark, Luke does not give the geographical location (Caesarea
Philippi), but gives instead the context of the prayer of Jesus. Through this
change, Luke makes the confession a spiritual experience. Luke also changes
Marks, “one of the prophets” to “one of the old prophets has risen.” Though the
difference does not appear to be great, it is for Luke. In the Gospel of Luke,
before Jesus everything is old. Jesus makes all things new. Luke has also
eliminated Peter’s refusal to accept Jesus as the suffering Messiah and the
rebuke of Peter by Jesus. Luke avoids narrating Marcan texts that show Peter
and even the disciples in a bad light.
The second question to the disciples, “But who do
you say that I am?” shows on the one hand that the answers given of the crowd’s
understanding of Jesus are inadequate, and on the other that Jesus wants to
know their understanding of him. In all the Synoptic Gospels it is Peter who
answers, but here too Luke adds to Mark’s, “You are the Christ”, the words “of
God”. The Greek word “Christos” means in English “the anointed” and this
conveys the meaning of royalty. However, by his addition, Luke also brings in
the prophetical dimension of Jesus’ person and mission. This prophetical
dimension is explicated in the verses, which follow the confession of Peter, in
which Jesus explains the kind of Christ/Messiah/Anointed One that he will be.
The reason for the rebuke or “stern order” not to tell anyone is because Jesus
wanted to avoid any misunderstanding of the term which could be understood only
in the glorious sense. Jesus as “the Christ of God” will come in glory, but only
after he has gone to the cross, died, been buried and then raised.
Taken together the five sayings on discipleship
show clearly that discipleship to Jesus
requires a total commitment of life, taking the cross, giving one’s life in
obedience to Jesus’ direction, forsaking the pursuit of wealth, and living out
one’s discipleship publicly before others.
This is what Ignatius did and taught others to do.
Today more than 450 years after his death, his legacy still remains. The
Society of Jesus that he founded remains a Society that has at its core the
following of the Crucified Christ.
Tuesday, 29 July 2014
NOVENA TO ST. IGNATIUS OF LOYOLA - JULY 30, 2014 - LORD TEACH ME YOUR WAY....
Tomorrow,
we will celebrate the feast of St. Ignatius of Loyola, the founder of the
Society of Jesus or the Jesuits. For the last eight days, we have been praying
that through his intercession we might obtain various graces to live more fully
our own lives as individuals and as a community. Today on the last day of the
novena, we make our own the prayer of Fr. Pedro Arrupe, himself a former
General of the Society of Jesus: “Lord,
meditating on ‘our way of proceeding’, I have discovered that the ideal way of
acting is your way of acting.
Give me
that sensus Christi that I may feel with your feelings, with the sentiments of
your heart, which basically are love for your Father and love for all men and
women. Teach me how to be compassionate to the suffering, the poor, the blind,
the lame and lepers. Teach us your way
so that it becomes our way today, so that we may come closer to the great idea
of St. Ignatius; to be companions of Jesus, collaborators in the work of redemption.”
Through the
intercession of St. Ignatius we pray for the grace to make Jesus’ way of
proceeding our way of proceeding, his way of acting our way of acting.
Wednesday, July 30, 2014 - What would you give in exchange for your life?
To read the texts click on the texts: Jer 15:10,16-21; Mt 13:44-46
The parables of the hidden treasure (13:44) and the fine pearls
(13:45-46) are found only in the Gospel of Matthew. In both the parables the
one who finds, goes and sells all he has for the sake of what he has found.
However, the one who finds the treasure in the field finds it by accident and
is not actively looking for it, whereas the merchant is in search of fine
pearls.
This is probably why the one in the field is filled with joy whereas
the merchant knowing that he has found what he is looking for is not filled
with joy, but is willing to give up everything for the sake of the pearl that
he has found.
Though some may find the action of the man in the field who hides
the treasure questionable, it must be noted that the parable does not
legitimise the man’s action of hiding, but focuses on his action of selling all
that he had. The point of the parables seems to be that the dawning of the
kingdom calls for reflection on one’s values and leads to action that brings on
a new set of values.
We might become so used to doing things in a particular way that
we are unwilling to change even if someone shows us a better way of doing the
same thing. These parables are calling us to Newness and to sacrifice what we
are for what we can become.
Monday, 28 July 2014
St. Martha - July 29, 2014 - Will you like Martha, presume to tell Jesus what he ought to do, or will you like Mary listen to what he would like you to do?
To read the texts click on the texts:1 Jn 4:7-16; Lk 10:38-42
St. Martha
whose feast is celebrated today is mentioned in the Gospels of Luke and John.
She is the sister of Mary and Lazarus. She comes across in the Gospel of Luke
as a doer.
This text,
which speaks of the encounter of Martha and Mary with Jesus, takes the form of
a pronouncement story (a story in which a saying of Jesus stands out and is the
focus of the story). While the Gospel of Luke explicitly mentions women disciples
of Jesus, here Mary is even sitting at the feet of Jesus and listening to his
teaching, something unthinkable at the time of Jesus. By sitting at his feet,
Mary is acting like a male, and in doing so neglects her duty of helping to
prepare the meal. This action of Mary also results in bringing shame upon her
house. Though justified Martha’s protest is put negatively by her. It is clear
that her focus is not the Lord, but herself. She is concerned not with her
service of the Lord, but the trouble that it is causing her because she is left
alone to serve. The response of Jesus to Martha is the main point of the story
and the pronouncement. The repetition of her name is a mild rebuke. Her “cares”
have prevented her from unhindered devotion and attention to the Lord. Mary has
chosen the one thing necessary and that is the Lord. Martha presumes to tell
Jesus what he should do; Mary lets Jesus tell her what to do.
There are
times when we do things not because we are convinced that they have to be done
but because we want the approval of others or we want others to know how hard
we are working. These are selfish acts and do not bring grace. The act that
does bring grace is when we do what has to be done simply because it has to be
done and expect nothing in return.
Novena to St. Ignatius - Day Eight - July 29, 2014 - EVER SEARCHING FOR THE MAGIS
The entire
life of St. Ignatius was a pilgrim search for the Magis, the ever-greater glory
of God, the ever-fuller service of men and women, the more universal good, the
more effective apostolic means. Mediocrity had no place in the life and mission
of St. Ignatius, and so he was constantly searching for the newer, the better,
the more, and constantly challenging everyone who came in contact with him to
do the same. The Magis was not simply one among others in a list of the qualities
of St. Ignatius it permeated them all.
Often in
our lives, we have been content with the “status quo”, the known, the tried,
the already existing. Being men and women of the Magis means that we are
constantly driven to discover, re-define and reach out for the newer, the
better, the more. The Magis is always on the verge of re-definition, good
becomes better, the better becomes better still, and the better still, becomes
still better. Frontiers and boundaries ought not to be obstacles for us, but new
challenges to be faced, new opportunities to be welcomed. Indeed ours must be a
holy boldness, which has its roots in our faith in Jesus.
Through the
intercession of St. Ignatius we pray for the grace to strive always for the
Magis, the greater, the newer, the more.
Sunday, 27 July 2014
Novena to St. Ignatius - Day Seven - July 28, 2014 - Ignatian Indifference
For
Ignatius, indifference was a means to reach the higher goal of the greater
good, and so Ignatius would be indifferent to success or failure, riches or
poverty, good health or sickness in order to achieve the greater good, which
was always the greater glory of God.
Often in
our lives we are disappointed when things do not go the way we would like them
to go, when things do not happen the way we want them to happen. It is
specially at times like these and with the grace of God at all times in our
lives, that we need to develop an attitude of Ignatian indifference, which does
not mean complacency, but a total acceptance of the outcome of any situation
knowing full well that it fits in perfectly with God’s plan for us.
This attitude
must so permeate our being that we are able to say with St. Paul – “I have
learned to be content in whatever situation I am… I can do all things in him
who strengthens me”.
Through the
intercession of St. Ignatius we pray for the grace to do our best at every
moment of every day and rest in the knowledge that God will do the rest.
Monday, July 28, 2014 - 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, 26 July 2014
SEVENTEENTH SUNDAY IN ORDINARY TIME - JULY 27, 2014 - Have you found the treasure?
To read the texts click on the texts:1 Kgs 3:5, 7-12; Rom8:28-30; 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
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 avoids 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, 25 July 2014
Saturday, July 26, 2014 - Are there some whom you deliberately exclude from your circle of friends? Why?
To read the texts click on the texts: Jer 7:1-11; Mt 13:24-30
This is a parable found exclusively in the Gospel of Matthew. It
is not clear whether this parable existed independently as a parable or whether
it was conceived as an allegory from the beginning. Those who think that the
parable existed independently interpret the parable to mean a statement against
building of boundaries and so excluding some. The building of boundaries and
forming exclusive communities is not the business of human beings, but is God’s
task.
Like the field in the parable there is good seed and there are
weeds even in the world in which we live. There is both good and evil. We are
called to take only what is good and not focus too much on the evil or bad.
This does not mean passivity in the face of evil but a call for a discerning
mind and heart.
NOVENA TO ST. IGNATIUS - DAY FIVE - JULY 26, 2014 - IN SOLIDARITY WITH THOSE MOST IN NEED
Though from an affluent family himself, Ignatius
deliberately chose the path of poverty in order to experience first-hand what
the poor went through. This enabled him to reach out to them in a practical and
tangible manner. Ignatius was aware in his day that poverty was the result of
the selfishness of a few, and so constantly encouraged all those who came in
contact with him to live lives of selfless service and thus become witnesses to
the Kingdom of God here on earth.
Today, nearly five hundred years after the death
of St. Ignatius, we are living in a world that has become even more consumerist
than it was at his time, and so are in even more urgent need of the awareness
that Ignatius had, namely that it is basically our selfishness which is at the
root of poverty, and the separation of the “haves” from the “have- nots”. Through our own lives and reaching out to
those most in need we need like Ignatius to make known to others that is more
important to “be more” than to “have more”.
Through the intercession of St. Ignatius we pray
for the grace to be aware of our selfishness and desire to have more and
realise that what is more important is to be more.
Thursday, 24 July 2014
Friday, July 25, 2014 - St. James, Apostle - Will you like St. James drink your cup courageously no matter what the consequences?
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 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. Christina 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.
Novena to St. Ignatius - Day Four - July 25, 2014 - TOTAL INVOLVEMENT IN THE CHURCH
St. Ignatius regarded the Church as a mother even
though during his time there were many abuses in the Church. He never
considered himself an outsider, an armchair critic, but actively went about
trying to reform the Church from within.
Many of us unfortunately are able to see only the
negative, the black spot on the white wall, or the half empty bottle. We find
it difficult to focus on the positive, the white wall or the half filled bottle
when it comes to our assessment of the Church. We need to understand that we
are all part of the Church, and while there will be abuses, we need to go about
correcting them through constructive and positive criticism like Ignatius did.
Wednesday, 23 July 2014
Thursday, July 24, 2014 - Do you consider yourself a disciple or are you an outsider? How does your discipleship show in your life?
To read the texts click on the texts: Jer 2:1-3,7-8,11-12; Mt 13:10-17
This text concerns the reason for Jesus’ speaking in parables.
While in Mark (4:10-12) a larger group asks about the parables, in Matthew, it
is the disciples who ask Jesus why he speaks to “them” in parables. Understanding
the parables of Jesus is not simply a matter of using one’s intellect, but a
grace given by God himself. It is given to those who acknowledge their
dependence on God. Only those who have committed themselves to follow Jesus are
given an insight into the mysteries of the kingdom. Since they have Jesus as
their teacher, they will be able to understand all there is to know. The closed
attitude of those who do not wish to follow is what is responsible for their
lack of understanding. Matthew quotes Isaiah 6:9-10 completely here, and
regards the lack of understanding as a fulfilment of Isaiah’s prophecy. Since
the disciples are open and receptive they are indeed blessed. They are able to
see and hear and understand what mere human knowledge can never hope to
understand.
Humanity has taken great strides in the areas of science and
technology, and yet there are many things that we still do not understand. We
can use technology to communicate with someone who is thousands of miles away,
but technology cannot explain to us why we cannot communicate with a neighbour
who lives by our side. This must lead to the realisation that when all is said
and done we will still fall short of understanding all the mysteries there are
and have to depend on God.
NOVENA TO ST. IGNATIUS OF LOYOLA - DAY THREE - JULY 24, 2014 - LISTENING TO AND WAITING FOR THE LORD
Though Ignatius was in constant and close touch
with the Lord, he never presumed like the Martha of the Gospel of Luke to tell
the Lord what to do. Rather, like an attentive student before his Master, he
was always listening and discerning what the Lord wanted him to do. His one
desire in life was to constantly do God’s will, and in his famous prayer “Take
and Receive” which has now become a popular hymn, he prayed only for God’s love
and grace for which he was willing to forgo everything else.
Through the intercession of St. Ignatius we pray
for the grace to make God’s will coincide with ours rather than try to make our
will coincide with God’s.
Tuesday, 22 July 2014
Wednesday, July 23, 2014 - Will you keep on keeping on even when your expectations are not fulfilled?
To read the texts click on the texts: Jer 1:1,4-10; Mt 13:1-9
We begin reading today from Chapter 13 of the Gospel of Matthew.
This Chapter is known as “The Parable Discourse” of Matthew, because in it we
find seven parables. Two of these parables have been allegorised {The Parable
of the Sower (13:18-23) and the parable of the Weeds and the Wheat (13:36-43)}.
Some are of the opinion that 13:49-50 is an allegorization of the parable of
the Net (13:47-48). The first parable in the Parable Discourse is the one that
is known as the parable of the Sower. Though often it is the allegory that has
been interpreted instead of the parable where the different types of soil are
compared to different types of persons and their reception of the word, this
does not seem to be the point of the parable. In the parable, in three types of
soil (the path, the rocky ground and among the thorns), the seed is lost, and
it is only in one type of soil (good soil) that there is gain. Yet, the gain is
enormous.
The point seems to be that one must not give in to despair even if it
seems that most of the good that we do seems to bear no fruit. In God’s time
and in God’s own way it will bear even more fruit than we can ever imagine. We
need to keep on keeping on.
In the words of St. Ignatius of Loyola, when we work, we must
work as if everything depends only on us and when we pray, we must pray as if
everything depends only on God.
NOVENA TO ST. IGNATIUS - DAY TWO - JULY 23, 2014 - CONTEMPLATION IN ACTION
While Ignatius recommends setting aside time for
prayer and communion with the Lord, in his personal life, prayer was never
separated from action. There was a constant interplay between experience,
reflection, decision and action, in line with the ideal of being a
contemplative in action like Jesus himself was.
All too often, we tend to separate the sacred from
the secular, the soul from the body, word from action, and even the Eucharist
from life. Through the intercession of St. Ignatius we pray for the grace to be
inspired by our Master Jesus to be able to find God in all things and all
things in him.
Monday, 21 July 2014
Novena to St. Ignatius - “DEEP PERSONAL LOVE FOR JESUS CHRIST” - DAY ONE
One quality
that characterised the life of St. Ignatius above all others was his deep
personal life for the person of Jesus Christ. Ignatius was so taken up with
Christ that he was willing to do anything, go anywhere, and be anyone as long
as he could imitate Christ.
In our world that prizes prestige, power and
self-sufficiency, to preach Christ poor and humble, with fidelity and courage
is not easy. Yet we have to move forward resolutely out of our desire to
resemble and imitate in some manner our Creator and Lord Jesus Christ. This
personal love for Jesus must characterise every Christian’s life.
Through the intercession of St. Ignatius we pray
for the grace that we too might have this deep personal love for Jesus Christ,
so that through our words and actions we might always reveal him to everyone we
come in contact with.
St. Mary Magdalene - July 22, 2014 - Have your “tears” come in the way of your encountering the Lord? Will you stop crying today?
To read the texts click on the texts: Song of Solomon 3:1-4; Jn 20:1-2,11-18
Except for Mary the mother of Jesus, few women are honoured in the
Bible as Mary Magdalene. She is mentioned by all four evangelists as being
present at the empty tomb. In the Gospel of John she is the first person to
whom Jesus appeared after his resurrection.
After Peter and the beloved disciple see the empty
tomb with the linen cloths, they return home. Though John does not give any
reason why Mary returns to the tomb, he, also, of all the evangelists, tells us
that she stood outside the tomb weeping. This detail sets the stage for the fulfilment
of the promise of Jesus that the sorrow of the disciples will turn to joy
(16:20, 22). Mary sees the angels who make no pronouncement of the
resurrection. In John, the pronouncement of the resurrection and ascension
comes only through Jesus. The angels only draw attention to Mary’s present
state. Mary’s response to the question of the angels is a plaintive cry for her
“lost” Lord.
Immediately after she makes this statement, Jesus
himself appears to her but, because of her tears, she cannot recognize him.
While Jesus repeats the question of the angels and thus, draws renewed
attention to Mary’s present state, he asks a second and more important
question: “Whom are you looking for?” This, or a similar question, is asked
three times in the Gospel of John. The first time Jesus asks such a question is
to the two disciples who follow him (1:38). These are the first words spoken by
Jesus in the Gospel of John and so, carry added significance. The question here
is “What do you seek?” The second time, the question is asked of those who come
to arrest Jesus in the garden (18:4). The question in all three instances,
while courteous, is a deep and penetrating question. It requires the one of
whom it is asked to go deep into him/herself to search for the response. The
disciples are seeking for the residence of Jesus but encounter the Messiah.
Those who come to arrest Jesus are seeking for “Jesus of Nazareth” and so are
thrown to the ground. Mary Magdalene is seeking for the dead Jesus, but finds
the risen Lord.
Yet, this recognition of the risen Lord is not
easy for Mary to make. While in many instances in Jesus’ life, the metaphors he
used were misunderstood, here it is Jesus himself. Mary is so caught up in her
own desire for the dead Jesus and for what she wants that she cannot recognize
his voice when he asks her two pertinent questions. It is only when Jesus calls
her name that she is awakened. Though some spiritualize this scene by stating
that Mary recognized Jesus since only he called her in this manner, it is not
plausible, since John does not speak of the intonation or inflection in the
voice of Jesus. Others interpret this scene as a revelation of Jesus as the
good shepherd who knows his sheep by name. The sheep respond to his voice, when
he calls to them, as Mary does here. Though this is more plausible, it must
also be noted that Mary does not recognize Jesus’ voice before he calls her
name, although he has asked two questions of her. It thus seems that the main
reason Mary was able to recognize Jesus when her name was called was because,
being so caught up in herself, only calling her by name would have awakened her
from her stupor. That this seems to be the best explanation is also evident in
the response of Mary on hearing her name. After addressing Jesus as “Rabbouni”,
which is an endearing term, she wants to cling to Jesus. Though the text does
not explicitly state that Mary held on to Jesus, his words indicate that either
she was about to do so or had already done so. Jesus will not allow this. Mary
has to go beyond her selfish interests and get used to the presence of the Lord
in a new way. She need not hold onto a memory since Jesus is and continues to
be.
Despite this self absorption, Jesus commands Mary
to be an apostle, not merely of the resurrection but of the ascension. For the
first time in the Gospel of John, the Father becomes the Father of the
disciples also. A new family is created. This means that the disciples and
Jesus are related. Jesus is the brother of all disciples and the disciples
share the same relationship with God that Jesus shares.
Mary does what Jesus commanded. She has indeed
seen the risen Lord. This return makes new life possible for the believing
community, because Jesus’ ascent to God renders permanent that which was
revealed about God during the incarnation. The love of God, embodied in Jesus,
was not of temporary duration, lasting only as long as the incarnation. Rather,
the truth of Jesus’ revelation of God receives its final seal in his return to
God.
Self pity, uncontrollable grief, and self
absorption can all prevent us from encountering Jesus in the challenging
situations of life just as they did Mary Magdalene. These emotions take hold of
us when we misunderstand the promises of God or, when we do not take them as
seriously as we ought. They arise when we give up, even before we begin, or
when we prefer to be negative rather than positive about life. It is at times
like these that Jesus comes to us, like he came to Mary Magdalene, and asks us
to open our eyes and see that he is still with us and alive. He asks us to get
used to his presence in all things, in all persons, and in all events. He asks
us to be able to see him in the bad times and in the good, in sickness and in
health, and in all the days of our lives. We need only open our hearts wide
enough to see.
Sunday, 20 July 2014
Monday, July 21, 2014 - What sign have you been seeking from the Lord? Will you believe in his presence even in the absence of signs today? How?
To read the texts click on the texts:Mic 6:1-4,6-8; Mt 12:38-42
The text of today is continuation of the earlier text (12:25-37) in which Jesus makes a series of pronouncements regarding the coming
judgement. The Pharisees respond to these statements of Jesus by demanding a
sign. In Matthew only disciples address Jesus as Lord, and the address
“Teacher” here by the Pharisees indicates that they are not disciples. The sign
they demand is a proof of Jesus’ identity. Jesus’ response to the Pharisees’
demand is to make another pronouncement. In this pronouncement he regards them
as an “evil and adulterous generation” which means a people who have closed
their hearts to the revelation that God is constantly making. The sign of Jonah
here refers clearly to the resurrection of Jesus. Further, it is the Gentiles
(people of Nineveh) who will rise up and condemn the Jews. It is a clear
reversal of roles. Jesus is greater than both Jonah and Solomon.
The manner in which some of us mourn and weep at the death of a
loved one seems to indicate that we do not believe in the resurrection. This is
the only sign that Jesus continues to give. If we keep looking for other signs
of his presence we might find ourselves in the same position as the Pharisees
of his time and miss him who makes himself available and visible at every
moment of our lives.
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