To hear the Audio reflections of Saturday, September 1, 2018 click HERE
Friday, 31 August 2018
Saturday, September 1, 2018 - What are the talents that God has given you personally? How will you use them for his greater glory today?
To read the texts click on the texts:1 Cor 1:26-31; Mt 25:14-30
A talent is a large sum of money, equal to the wages of a day
labourer for fifteen years. (In Lk 19:12-28, the figures are much
smaller. There are ten servants and each receives a “mina” which was only one
sixtieth of a talent, and worth 100 denarii and translated “pound”)
In Matthew,
however, there are three servants and they receive different amounts. The first
receives five, the second two, and the third, one. The first and the second use
the money to earn similar amounts in return. The third, buries it in the
ground.
The point that the parable seems to make here is that we are called not
merely to “passive waiting” or strict obedience to clear instructions, but
active responsibility that take initiative and risk. Each must decide how to
use what he/she has been given.
Often times, our understanding of Christianity has been one in
which we are content if we have not done “any wrong”, but rarely ask whether we
have done “any right”. We are content like the third servant to give only
grudgingly, and not with the freedom that we are meant to have.
Saturday, September 1, 2018 - 1 Cor 1:26-31; Mt 25:14-30
Saturday, September 1, 2018 - 1 Cor 1:26-31; Mt 25:14-30
Thursday, 30 August 2018
Audio reflections of Friday, August 31, 2018
To hear the Audio reflections of Friday, August 31, 2018 click HERE
Friday, August 31, 2018 - Is there enough oil in the lamp of your life? If not what will you do about it today?
To read the texts click on the texts: 1 Cor 1:17-25; Mt 25:1-13
In the parable of today we will hear of the ten bridesmaids,
five of whom were prepared and five unprepared, five of whom had oil and five
of whom who did not. We are told that five were foolish and five were wise right
at the beginning of the parable, because we cannot tell this just be looking at
them. All ten have come to the wedding; all ten have their lamps burning; all
ten presumably have on their gowns.
The readiness is what distinguishes the
wise from the foolish.Five are ready for the delay and five are not. Five
have enough oil for the wedding to start whenever the bridegroom arrives; the
foolish ones have only enough oil for their own timetable.
It is easy to be good for a day if goodness is seen only as a
means to an end. It is easy to be merciful for a day if mercy is seen only as a
means to an end. However, if we see goodness and mercy and everything that is
positive as an end in itself, then it is possible to be good and merciful and
positive always. We are called then to be like the wise ones with our lamps
always burning so that we will then be able to welcome the Lord whenever he
comes.
Wednesday, 29 August 2018
Audio Reflections of Thursday, August 30, 2018
To hear the Audio Reflections of Thursday, August 30, 2018 click HERE
Thursday, August 30, 2018 - If Jesus were to call you to himself now, would he find you ready? Why?
To read the texts click on the texts: 1 Cor 1:1-9; Mt 24:42-51
We will hear for the next few days’ readings from Chapters 24
and 25 of the Gospel of Matthew, which are known as the Eschatological
Discourse. The word Eschatological comes from the Greek word “Eschaton” that
means “the last things”, “the things of the afterlife”.
In these chapters,
Jesus speaks to all the people about how they must behave in the present, if
they are to expect to be judged with mercy in the future.
In the text of today,
the disciples are asked to “stay awake”, because no one knows when the hour of
departure will be. The disciples are called to be busy with the assigned
mission not with apocalyptic speculation. The wise servant is the one who obeys
not the one who calculates.
Some of us regard being good as a burden. This is because we may
associate goodness with being serious and sombre and not enjoying every single
moment of life. On the contrary, goodness means exactly the opposite. It means
that one is in the present moment and so living it as fully as possible. It
also means that for a person who does this there is no need to worry about the
day or hour when he/she will be called simply because such a person is always
ready.
Tuesday, 28 August 2018
Audio Reflections of Wednesday, August 29, 2018 the beheading of John the Baptist
To hear the Audio Reflections of Wednesday, August 29, 2018 the beheading of John the Baptist click HERE
Wednesday, August 29, 2018 - The Beheading of John the Baptist - To be true to the truth often results in fatality
To read the texts click on the texts: Jer 7:11-19; Mk 6:17-29
Mark’s
Account of the beheading of Saint John the Baptist by Herod Antipas is more
elaborate than that of Matthew and Luke. According to Mark, Herod had
imprisoned John because he reproved Herod for divorcing his wife (Phasaelis),
and unlawfully taking Herodias, the wife of his brother Herod Philip I. On
Herod's birthday, Herodias' daughter (traditionally named Salome but not named
by Mark or the other Gospels) danced before the king and his guests. Her
dancing pleased Herod so much that in his drunkenness he promised to give her
anything she desired, up to half of his kingdom. When the daughter asked her
mother what she should request, she was told to ask for the head of John the
Baptist on a platter. Although Herod was appalled by the request, he
reluctantly agreed and had John executed in the prison.
The Jewish
historian Flavius Josephus also relates in his Antiquities of the Jews that
Herod killed John, stating that he did so, "lest the great influence John
had over the people might put it into his [John's] power and inclination to
raise a rebellion, (for they seemed ready to do anything he should advise), [so
Herod] thought it best [to put] him to death." He further states that many
of the Jews believed that the military disaster which fell upon Herod at the
hands of Aretas his father-in-law (Phasaelis' father), was God's punishment for
his unrighteous behaviour.
While Mark
has mentioned Herodians before (3:6), this is the first time in his Gospel that
he mentions Herod. Herod, here is Herod Antipas who was the son of Herod the
Great who is the one referred to in the narrative of the birth of Jesus in the
Gospel of Matthew (Mt 2:1-23), and had been appointed by the Roman as the ruler
of Galilee and Perea (Lk 3:1). He was never “king” as Mark mentions in his
story, and Matthew corrects this by referring to Herod as tetrarch (Mt 14:1).
The story of the death of John the Baptist in Mark is sandwiched between the
sending of the Twelve on Mission (6:7-13) and their return from Mission
(6:30-34).
Mark
mentions three opinions about Jesus said to be circulating at that time. Some
believed that Jesus was John the Baptist raised from the dead; others believed
that Jesus was Elijah, while still others believed that Jesus was one of the
prophets of old. Herod, however, is quite clear in Mark that Jesus is John the
Baptist raised. This profession of Herod leads Mark to narrate the story of the
death of John the Baptist as a flashback. According to Mark, the reason why
John was put in prison was because he objected to Herod’s violation of the
purity code, which forbade marriage of close relatives and to a brother’s wife
while the brother was still alive (Lev 18:16; 20:21). Mark seems to lay the
blame for the death of John on Herodias who manipulates Herod into executing
John. The daughter of Herodias is not named here or anywhere in the Bible, nor
does the Bible give her age. According to Mark a drunken Herod is trapped into
fulfilling a rash vow and so has John beheaded.
Though in
Mark’s narrative it is Herodias who is directly responsible for the death of
John the Baptist, Herod cannot disown responsibility. He could have decided if
he had the courage not to give in, yet he made the choice to have John
beheaded. Each of us is responsible for our own actions though we may sometimes
blame others or even circumstances. The sooner we accept responsibility for who
we are and what we do, the sooner we will grow up. The legend of John the
Baptist shows us that justice is the ultimate victim in such situations.
Wednesday, August 29, 2018 - The Beheading of John the Baptist- Jer 7:11-19; Mk 6:17-29
Wednesday, August 29, 2018 - The Beading of John the Baptist - Jer 7:11-19; Mk 6:17-29
Monday, 27 August 2018
Audio Reflections of Tuesday, August 28, 2018
To hear the Audio Reflections of Tuesday, August 28, 2018 click HERE
Tuesday, August 28, 2018 - If your being is good, then all you do will also be good. How will you ensure that your being is good today?
To read the texts click on the texts: 2 Thess 2:1-3,14-17; Mt 23:23-26
The fourth (23:23-24) and fifth (23:25-26) woes against the
Pharisees are about focussing on the insignificant matters and externals while
forgetting what is significant and internal.
The Pharisees were extremely
particular about tithing and to ensure that they did not err in this regard,
tithed even small garden vegetables used for seasoning which Matthew mentions
here as mint, dill and cumin and probably in order to correspond with justice
and mercy and faith. Gnat and Camel, which the Matthean Jesus contrasts in
23:24, were the smallest and largest living things in ordinary experience.
While the Matthean Jesus does not state that what the Pharisees are doing is
wrong, his critique is that while focussing so much on these insignificant
items, they lose sight of the larger picture.
Too much focus on the external
can also lead to forgetting the internal. What is on the outside is merely a
reflection of what is within.
Tuesday, August 28, 2018 - 2 Thess 2:1-3,14-17; Mt 23:23-26
Tuesday, August 28, 2018 - 2 Thess 2:1-3,14-17; Mt 23:23-26
Sunday, 26 August 2018
Audio Reflections of Monday, August 27, 2018
To hear the Audio Reflections of Monday, August 27, 2018 click HERE
Monday, Augiust 27, 2018 - How often has the impression of others over your own values, determined the way you behave?
To read the texts click on the texts: 2 Thess 1:1-5,11-12; Mt 23:13-22
The text of today contains the first three of the seven Woes
that Jesus pronounces against the Pharisees of his time, because they gave more
importance to human laws, rules and regulations than to the law of God, which
was the Law of Love.
The polemic is against placing too much value on the way
one appears to others, which can be a form of idolatry. So understood,
hypocrisy is not merely a transgression, but represents a lack of trust in God,
a turning away from God toward what others think as the point of orientation of
one’s life. This was the reason for their single-minded focus on the law and it
blinded them to all else that really mattered. Consequently, the human person
was relegated to the far extreme. Jesus seeks to correct their understanding
and ours, by asking them and us to focus not so much on law but on love, not so
much on self but on God.
The first of the three woes (23:13) is also found in Luke 11:52,
but whereas the Lucan Jesus pronounces the woe because the Pharisees “take away
the key of knowledge”, The Matthean Jesus pronounces the woe because they “shut
the kingdom of heaven against men”. They do not enter themselves, nor do they
allow others to enter.
The second woe (23:15) is exclusive to Matthew, and continues
the imagery of the first woe. Here the Pharisees are accused of converting
others to their beliefs, but this results in the converted being worse than
they were before.
The third woe (23:16-22) accuses the Pharisees of trying to find
loopholes in the law in order to suit themselves. They interpret the law to
suit their convenience.
Monday, August 27, 2018 - 2 Thess 1:1-5,11-12; Mt 23:13-22
Monday, August 27, 2018 - 2 Thess 1:1-5,11-12; Mt 23:13-22
Saturday, 25 August 2018
Sunday, August 26, 2018 - Will you take the road less travelled?
To read the texts click on the texts: Jos 24:1-2,15-18;Eph 5:21-32; Jn 6:60-69
"The Road not Taken", by Robert Frost ends with these words:
I shall be
telling this with a sigh
Somewhere
ages and ages hence:
Two roads
diverged in a wood, and I –
I took the
one less travelled by,
And that
has made all the difference.
Today, like
last Sunday, the theme of the first and third readings centres on that of
making a choice. The choice here is whether to take the road not taken or the
road less travelled, confident that it will indeed make a difference.
In the
first reading, Joshua invites the people to choose which God they will serve.
Will they choose to serve numerous gods, or will they choose to serve the one
true God? Joshua clearly opts for one true God. He decides to take the road
less travelled. The people, remembering the great acts that God had done for
their forefathers, prudently decide that they too, like Joshua, will follow the
one true God. To be sure, their decision was prompted by their experience that,
in the past, God had come to their rescue and revealed himself as a gracious
and redeeming God. He had revealed himself as a caring and compassionate God.
Yet, it was a decision and a choice that they made for the one true God.
This,
however, cannot be said of the people to whom Jesus addresses a similar
question in the Gospel text of today. These people find the following of the
true God too difficult and so, opt out. These people were not able to make any
sense of what Jesus was offering them. They could not understand how he could
give them his flesh to eat and his blood to drink. Since they could not
understand with their minds, they decided not to follow Jesus any longer. They
preferred to stay in their ignorance. However, Peter, who serves as the
spokesperson for the twelve, makes the choice for Jesus and so, for the true
God. He, too, like the people, does not understand completely what Jesus is
offering, He, too, like the people, is not able to make total sense of how Jesus
could offer himself as food and drink. However, he knows that, in following
Jesus, he is following life. He knows that taking this road and making the
choice for Jesus will make all the difference.
The problem
of choice that the people and the disciples faced is a problem that we face
even today. We are, at every moment, called to make a choice. Just because we
are baptized does not necessarily mean that we have opted for Jesus. Just
because we go to church regularly does not mean that we have made a choice for
the one true God. The choice that we make for the one true God is a choice that
has to be shown in action.
This action
is what the Christians of Ephesus are called to in the second reading of today.
It is action that has to be lived out first in family relationships. Wives and
husbands and all other members of a family, and members of the larger family of
the Church, have to live lives of submission and love for one another. Jesus
Christ continues to be the model for such lives and relationships. Just as
Jesus did not consider his own comforts as more important than those of others,
so must members of the family put the interests of others over and above their
own. Since all who believe in Jesus are members of his body, they must live
their lives centered on Christ.
The living
of a Christ-centered life is a constant challenge and calling. We can never
assume that we have made the choice for Christ once for all. This is because it
is a decision that has to be renewed every day. Even as we are faced with this
challenge, Jesus does not offer proofs or miracles to make our choice easier.
He does not promise a life of ease or comfort. He does not suggest that
following him will mean that all our problems will be solved or all our
questions will be answered.
On the
contrary, he makes it clear that following him will mean hardships and
difficulties and sometimes, we may have more questions than answers. He makes
it clear that following him will mean that the road ahead may not always be
even or the going smooth. He, however, constantly invites us, beckons us, and
challenges us to follow. He constantly asks: Will you also go away?” Peter’s
answer was; “Lord, to whom shall we go? You have the words of eternal life”.
What will
my answer be?
Friday, 24 August 2018
Audio Reflections of Saturday, August 25, 2018
To hear the Audio Reflections of Saturday, August 25, 2018 click HERE
Saturday, August 25, 2018 - Will you let people hear what you do rather than what you say? How?
To read the texts click on the texts: Ezekiel 43:1-7; Mt 23:1-12
Moses’ seat is a metaphorical expression representing the
teaching and administrative authority of the synagogue leadership, scribes and
Pharisees. Jesus condemns only the practice of the scribes and Pharisees and
not their teaching.
Matthew makes three points. The first is that they say
but do not do, the second is that they burden while failing to act
themselves and the third is that they act for the wrong reasons: to make
an impression on others.
“Phylacteries” is the term Matthew uses for the
tephillin, which were small leather boxes containing portions of the Torah
(Exod 13:1-16; Deut 6:4-9; 11:13-32) strapped to the forehead and arm during
the recitation of prayers in literal obedience to Deut 6:8. The “tassels” were
attached to the prayer shawls, and the most important seats in the synagogue
refer to the place of honour at the front facing the congregation, occupied by
teachers and respected leaders. The term “Rabbi” was a title of honour.
The point that the Gospel reading of today makes is that there
must be a correlation between our words and our actions. It is easy to say, but
difficult to do, it is easy to preach but difficult to practice. The way to
ensure that there is a correlation between the two is to first do and then say,
or better to let people hear not what you say but what you do.
Saturday, August 25, 2018 - Ezekiel 43:1-7; Mt 23:1-12
Saturday, August 25, 2018 - Ezekiel 43:1-7; Mt 23:1-12
Thursday, 23 August 2018
Audio Reflections of Friday, August 24, 2018
To hear the Audio Reflections of Friday, August 24, 2018 click HERE
Friday, August 24, 2018 - St. Bartholomew - Is seeing, believing? or Do we have to believe in order to see?
To read the texts click on the texts: Rev 21:9-14;Jn 1:45-51
Bartholomew
was one of the Twelve Apostles of Jesus, and is usually identified as Nathanael
(mentioned in the first chapter of John's Gospel). According to the Gospel of
John, he was brought to Jesus by Philip. It is Nathanael whom Jesus calls “an
Israelite in whom there is no guile”. Though Nathanael is not mentioned in any
list of the Twelve, Bartholomew is mentioned by all the Synoptic Gospels and
also the Acts of the Apostles. One reason why Bartholomew is identified as
Nathanael is because in all the lists of the Twelve Bartholomew is named in the
company of Philip.
Unlike the
first two disciples who followed Jesus (1:35-40), here Jesus invites Philip to
discipleship. Even more significant that the call of Philip, is what happens to
Philip as a result of his call. He cannot remain silent about it and wants
another to know and encounter Jesus. Thus, he finds Nathanael and bears witness
about Jesus. This he does in two ways. He first points Jesus out as the
fulfilment of all scripture and then he refers to him as “Jesus, son of Joseph
from Nazareth.” This witness seems to bring out both divine and human origins
of Jesus and once again reminds us of the mystery that Jesus is and continues
to be. Immediately after Philip’s testimony, there is resistance on the part of
Nathanael, yet Philip does not argue but responds in the words that Jesus had
used to invite the first two disciples: “Come and see”.
Though
having an opinion about where the Messiah would come from, Nathanael remains
open to another revelation. Though sceptical, he is willing to be convinced.
Jesus addresses Nathanael as an “Israelite” which signifies his faithfulness to
the law and is used here in a positive sense. He is without guile because
though he has questions and even doubts, he is open and receptive and willing
to learn. Jesus’ intimate knowledge of Nathanael and the revelation that he
makes to him leads to a transformation in Nathanael and he comes to faith. He
responds to Jesus with a confession and though he begins with Rabbi, he moves
on to recognizing Jesus as Son of God and King of Israel.
However,
Jesus responds by pointing out to Nathanael that this is only the beginning of
the revelation that Jesus makes. If he continues to remain open he will
experience even greater things. By means of a double “Amen”, Jesus points out
to Nathanael and to others there that he will be the bridge between heaven and
earth. He will be that place and person in whom the earthly and divine
encounter each other. He as Son of man will make God known.
Scepticism
and cynicism are common among many people. While this is not a problem in
itself, what causes the problem is when these lead to a closed attitude. In a
world in which we refuse to believe unless we first see, Jesus seems to be
saying to us like he said to Nathanael “First believe than you will see”.
Friday, August 24, 2018 - St. Bartholomew - Rev 21:9-14; Jn 1:45-51
Friday, August 24, 2018 - St. Bartholomew - Rev 21:9-14; Jn 1:45-51
Wednesday, 22 August 2018
Audio reflections of Thursday, August 23, 2018
To hear the Audio reflections of Thursday, August 23, 2018 click HERE
Thursday, August 23, 2018 - Does my faith show itself in action? How?
To read the texts click on the texts: Ezekiel 36:23-28; Mt 22:1-14
The second part of the parable of the Wedding Feast has often
troubled many, because they are not able to understand why the one without the
wedding clothes was cast out, when a few verses below the servants are told to
go out and invite both good and bad. The question that arises is - How
could those unexpectedly herded into the wedding feast from the streets wear
the expected clothing, which all but one seem to do?
The point is that realism
is sacrificed to theological meaning. In early Christianity, the new identity
of conversion was often pictured as donning a new set of clothes, the language
of changing clothes was used to express the giving up of old ways and adopting
the new Christian identity (see Rom 13:12-14; Gal 3:27; Eph 6:11). The man was
thus expected to have the deeds of an authentic Christian, which he does not
have.
We sometimes attend the Eucharistic banquet without the
appropriate garb, which is a faith that shows itself in action. This “dead
faith” renders us unworthy, and in danger of being “cast out”. Unless we can
show through our deeds that we are Christians, our celebration of the Eucharist
will remain at the theoretical and ritualistic level, having no relevance to
our lives.
Thursday, August 23, 2018 - Ezekiel 36:23-28; Mt 22:1-14
Thursday, August 23, 2018 - Ezekiel 36:23-28; Mt 22:1-14
Tuesday, 21 August 2018
Audio Reflections of Wednesday, August 22, 2018 - The Queenship of Mary
To hear the Audio Reflections of Wednesday, August 22, 2018 - The Queenship of Mary click HERE
Wednesday, August 22, 2018 - The Queenship of Mary
To read the texts click on the texts: Isa 9:1-6; Lk 1:26-38
Pope Pius XII established the feast of the
Queenship of Mary in 1954. However, Mary’s Queenship also has roots in
Scripture. At the Annunciation, Gabriel announced that Mary’s Son would receive
the throne of David and rule forever. At the Visitation, Elizabeth calls Mary
“mother of my Lord.” As in all the mysteries of Mary’s life, Mary is closely
associated with Jesus: Her Queenship is a share in Jesus’ kingship.
In the fourth century St. Ephrem (June 9) called
Mary “Lady” and “Queen.” Later Church fathers and doctors continued to use the
title. Hymns of the 11th to 13th centuries address Mary as queen: “Hail, Holy
Queen,” “Hail, Queen of Heaven,” “Queen of Heaven.”
This feast is a logical follow-up to the
Assumption of Mary (celebrated on August 15) and is now celebrated on the
octave day of that feast. In his 1954 encyclical To the Queen of Heaven, Pius
XII pointed out that Mary deserves the title because she is Mother of God,
because she is closely associated as the New Eve with Jesus’ redemptive work,
because of her preeminent perfection and because of her intercessory power.
It is fitting then that the Gospel text chosen for
the feast is the Annunciation of the birth of the Lord to his mother. Through
his mother and her courageous YES, Jesus became a human being. The point of the
Annunciation is to stress that Jesus did not come down from heaven as an
“avatar” but rather that in every sense of the word; he was totally and
completely human. Another related point is that God “needs” the co-operation of
human beings to complete the plans God has for the world. One of the most
beautiful examples of co-operating with God is that of Mary and her
unconditional Amen.
Mary though betrothed or engaged to Joseph, who
was of David’s family, had not yet lived with him. This she would do only after
marriage, which would be one year after the betrothal. The angel greets Mary as
the recipient of God’s grace. She has opened herself to the promptings of God’s
Spirit. While Zechariah was gripped with fear at the very appearance of the
angel, in the case of Mary, it is the angel’s greeting that perplexed her. The
angel reassures Mary and makes the announcement, not only of Jesus’ birth, but
of who he will be and all that he will accomplish.
In response to this announcement Mary, like
Zechariah, asks a question. While both questions seem similar, it is clear that
Zechariah’s question expressed doubt and asked for a sign, as is evident in the
angel’s words before Zechariah is struck dumb. Mary’s question, on the other
hand, is a question asked in faith. Mary did not question the truth of the
revelation like Zechariah did. She asked only for enlightenment on how God
would accomplish this wonderful deed. This will be accomplished in Mary through
the work of God’s spirit. This is why the child will be called holy. Luke
probably also intends to convey here that it is not merit on Mary’s part that
obtained for her what she received, but God’s generous gift in the Spirit.
The evidence that what the angel has announced
will indeed take place is the pregnancy of Elizabeth, for nothing is impossible
for God. Mary responds, not merely with a Yes, but by asking that the Lord work
in her to accomplish all that he wants. The annunciation would not have been
complete without Mary’s trusting, obedient response.
Today, many assume that those whom God favours
will enjoy the things we equate with a good life: social standing, wealth, and
good health. Yet Mary, God’s favoured one, was blessed with having a child out
of wedlock who would later be executed as a criminal. Acceptability,
prosperity, and comfort have never been the essence of God’s blessing. The
story is so familiar that we let its familiarity mask its scandal. Mary had
been chosen, “favoured,” to have an important part in God’s plan to bring
salvation to God’s people, but it is unthinkable that God would have forced
Mary to have the child against her will. Mary is an important example,
therefore, of one who is obedient to God even at great risk to self.
When we think of or reflect on Mary, the one word
that comes to mind to describe her whole life is the word, AMEN, a word which
may be translated, “so be it”, “your will be done”, “do whatever you want to do
in my life”. This was, indeed, Mary’s constant response to every situation in
her life, especially when she could not understand why things were happening
the way they were. The text of today is, then, a call and challenge to each one
of us, that we, too, like Mary, might be able to say YES to all that God wants
to do in our lives. It is a challenge to be open and receptive to the Spirit of
God, so that we, too, might be able to give birth to the Saviour in our hearts.
Wednesday, August 22, 2018 - The Queenship of Mary - Isa 9:1-6; Lk 1:26-38
Wednesday, August 22, 2018 - The Queenship of Mary - Isa 9:1-6; Lk 1:26-38
Monday, 20 August 2018
Audio Reflections of Tuesday, August 21, 2018
To hear the Audio Reflections of Tuesday, August 21, 2018 click HERE
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