Sunday 31 March 2019

Monday, April 1, 2019 -Isa 65:17-21; Jn 4:43-54

Monday, April 1, 2019 -Isa 65:17-21; Jn 4:43-54


  1. What does the Lord say they will plant?

  2. Trees
    Vineyards
    Plants

  3. How many chapters does the Gospel of John contain?

  4. Twenty-four
    Twenty-one
    Twenty

  5. Where did Jesus go after two days?

  6. Jerusalem
    Galilee
    Capernaum

  7. How many chapters does the Book of Isaiah contain?

  8. Sixty-five
    Sixty-six
    Sixty-seven

  9. To which place in Galilee did Jesus come?

  10. Bethsaida
    Cana
    Capernaum

  11. According to John which sign was healing the official's son?

  12. Third
    Second
    First

  13. At which place was the official whose son was sick?

  14. Bethlehem
    Capernaum
    Cana

  15. At how many years will the child die?

  16. A hundred years old
    Two hundred years old
    Three hundred years old

  17. At what hour did the servants say the fever left the son?

  18. Sixth
    Tenth
    Seventh

  19. What is the message of the readings of today?

  20. Jesus has come to make all people whole
    Jesus heals
    Jesus is Saviour

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Audio Reflections of Monday, April 1, 2019

To hear the Audio Reflections of Monday, April 1, 2019 click HERE

Monday, April 1, 2019 - Do you believe in God only when things go the way you plan or do you continue to believe in all circumstances? Is your God only a miracle worker or is he a God with you and for you?


To read the texts click on the texts: Isa 65:17-21; Jn 4:43-54


The healing of the royal official’s son (4:46-54) which is part of our text today begins after the dialogue with the Samaritan woman (4:1-42). The first two verses of today’s text (4:43-45) serve as an interlude between the two stories. John uses the saying of the prophet having no honour in his own country, to show why Jesus came to Galilee. In John, Judea is Jesus’ own country and since he was not accepted there, he had to go to others including the Samaritans. Like the Samaritans, the Galileans welcome him.

The first verse of the miracle story that follows is an introduction narrating the case. The son of a royal official is ill in Capernaum. The mention of Cana and a summary of the first miracle of turning water into wine anticipate another miracle. The healing in this miracle, however, is done at a distance. The official makes a request for Jesus to come down and heal his son who is at the point of death. The immediate response of Jesus is directed not to the official alone but to all. That Jesus did heal the official’s son is an indication that his words are not meant merely as a rebuke, but go deeper. Though the people will base their faith in him merely on signs and wonders, Jesus invites them to realize that these are not what will motivate him to act. He will act only in accordance with the will of God. Human expectation cannot determine his action. Even after hearing this seeming rebuke, the official is not deterred. He perseveres in his request. With a word and from a distance, Jesus performs the healing. The official’s faith is Jesus is seen in his obedience to the command to “Go”. He does go on his way.

The attestation of the miracle is provided by the servants of the official who meet him when he is still on his way to his home. The official on further enquiry realizes that Jesus is the one who has performed the healing and is led to faith. The man now believes in Jesus, not only in Jesus’ word.

At the end of the miracle John remarks that this was then second sign that Jesus worked after coming to Galilee. In his Gospel, John always refers to the miracles of Jesus as signs.

Sickness and brokenness are very much visible in our world today and most are in need of some form of healing or another. At times doctors are not able to diagnose an illness and at other times when they are and perform a complicated operation, ask the patient and family members to pray and have faith. There is only so much that they can do, the rest is in God’s hands. The official in the story had probably gone to Jesus as a last resort (his son was not merely ill but at the point of death) after having explored and exhausted all other avenues. He is single minded in his purpose and will let nothing deter him. He believes and perseveres. His faith gains for him not only his son’s life but also the gift of faith in Jesus.

This means that faith cannot be based on external signs alone and remain at that level. If it is and does, then one will look at Jesus as a mere miracle worker. The focus here would be only on the actions of Jesus and not on his person from which his actions flow. If one is able to go beyond the action to the person of Jesus, then one will also be able to see who God is: God with us, for us and in us.

Monday, April 1, 2019


Saturday 30 March 2019

Sunday, March 31, 2019 - The Prodigal Father


To read the texts click on the texts: Jos 5:9-12; 2Cor 5:17-21; Lk 15:1-3, 11-32

The Parable of the Prodigal son is more aptly named the Parable of the Prodigal father. The real prodigal, profligate, wasteful character in the story is not so much the son as it is the father. It is the father who is wasteful in his love. It is the father who is profligate in his forgiveness. It is the father who is prodigal in his unconditional mercy and compassion. This Parable is unique to the Gospel of Luke and is set in the context of the murmurings of the Pharisees and scribes because Jesus eats with “tax collectors and sinners”.

There is no rationale in the demand of the younger son. His demand was such that it would result, not only in breaking family ties, but also in regarding his father as dead. The father, however, holds back nothing. He gives all he can give to his sons; he gives his very life. The granting of the demand of the younger son results in his progressive estrangement. He first leaves home and his father and goes to a faraway country. He also mismanages the money given to him. He spends it all on loose living. His descent into poverty and deprivation is swift. He descends so low that he agrees to work for a gentile, in a gentile land, ending swine. Swine were an abomination to Jews, who were prohibited from raising swine. The man who would dare to breed swine was considered cursed. The younger son becomes a total destitute.

However, when he is at the depth of his degradation and in the midst of mire and filth, he comes to his senses. That he is serious about his return is shown in his actions. He prepares his act of contrition, his plea for mercy and then, gets up from the mire and begins the journey to his father. While the son is still a long way off, the father runs to meet him. In the first century, it was considered undignified for grown men to run. The father sets aside respect and dignity. The son begins his speech but is not allowed to complete it. The father interrupts his son even before he can finish, He gives instructions to his servants to bring a robe, a ring, and sandals, all of which indicate that the son is given back his original place as son. The call to kill the fatted calf is a sign that the return of the son is to be regarded as a time of celebration. The dead son has come alive. The lost son has been found. All sin is forgiven, an iniquity is pardoned, and all guilt is erased by the embrace of father and son.

This is only one part of the parable and has to do with the vertical dimension and reconciliation. It has to do with one’s relationship to God. The second part of the parable, in which the elder son is introduced, has to do with the horizontal dimension and is equally important. The elder son neither addressed his father, as father, nor his brother, as brother. His focus is on merit and what he thinks is rightfully his. This also leads him to point to the faults of the younger son, his brother. His father, however, wants him to focus on the joy and delight of welcoming his brother who has come back from darkness to light and from death to new life.

While many of us can resonate with the first and third parts of the parable, namely the demand of the younger son for his share and the unforgiving attitude of the elder son, we find it extremely difficult to believe or even fathom the centre of the parable which concerns the forgiveness of the father. There are two possible reasons for this. The first is that our image of God is warped. We concentrate only on the judgement, anger, and wrath of God. We forget God’s unconditional mercy and love as revealed in Jesus. The second reason is that we expect God to behave with us like we behave with others. Since we are often unforgiving, like the elder son, we think that God will be unforgiving with us as well. However, the truth is that we have been loved first. We have been forgiven first and we have been pardoned first. We have been accepted totally and completely by God. Even the first reading of today speaks of the mercy that God had on the people when God rolled away the disgrace of Egypt for Israel and they were given the privilege of eating of the produce of the land. God erased their sin and accepted them, even with their failings and their faults.

The readings of today throw up a dual challenge. The first is to believe, and know, that God forgives unconditionally no matter how grave our sin might be. It is to accept totally the immeasurable depth of God’s boundless love. It is to realize, in the depths of our hearts, that God is always willing to take us back. The second challenge that follows from the first, and is related to it, is our acceptance and forgiveness of others as God forgives us. This is the challenge that Paul issues to the Corinthians in the second reading of today when he invites them to be ambassadors for Christ. Anyone who claims to be a disciple and follower of Christ has become a new creation and has been reconciled to God.

Sunday, March 31, 2019


Sunday, March 31, 2019 -Jos 5:9-12; 2 Cor5:17-21; Lk 15:1-3, 11-32

Sunday, March 31, 2019 -Jos 5:9-12; 2 Cor5:17-21; Lk 15:1-3, 11-32


  1. What was Egypt renamed as?

  2. Sodom
    Gilgal
    Gamorrah

  3. How many chapters does the Book of Joshua contain?

  4. Twenty-three
    Twenty-four
    Twenty-five

  5. How many chapters does the second letter to the Corinthians contain?

  6. Twelve
    Thirteen
    Fourteen

  7. Of which land did the people of Israel eat the fruit?

  8. Judah
    Samaria
    Canaan

  9. What did the father ask to be put on the son's finger?

  10. A ring
    A chain
    A braclet

  11. What reproach has the Lord rolled away?

  12. Of sin
    Of Egypt
    Of Samaria

  13. Which son asked the father for his share of the property?

  14. The older son
    The younger son
    Both

  15. What was the son sent by the citizen of the country to do?

  16. Till the fields
    Water the trees
    Feed swine

  17. Who murmured that the tax collectors and sinners were eating with Jesus?

  18. The scribes
    The chief priests
    The Pharisees

  19. What is the message of the readings of today?

  20. God is Prodigal Father
    God's love is unconditional
    God loves without measure

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Friday 29 March 2019

Audio Reflections of Saturday, March 30, 2019

To hear the Audio Reflections of Saturday, March 30, 2019 click HERE

Saturday, March 30, 2019 - Does the content of your prayer include despising or condemning others? Has pride prevented you from encountering God? What will you do about it today?


To read the texts click on the texts: Hosea 5:15 – 6:6; Lk18:9-14
The parable that forms the text today is knows as the Parable of the Pharisee and tax Collector but is not so much about these persons as it is about the disposition for prayer in any person. It is exclusive to Luke. The parable is addressed not to the Pharisees, but to those who “trusted in themselves that they were righteous and regarded others with contempt”. This could be a description of any self righteous person.

The two men who went up to the temple to pray are introduced as a Pharisee and a tax collector. Pharisee means “separated one” and the Pharisee in the parable takes this prayer position. He stands apart or by himself. Though he begins his prayer with thanksgiving, it is soon clear that it is not genuine thanks, but self centered. He is aware of the presence of the tax collector in the temple and regards him with contempt even as he prays. The Pharisee makes clear that he follows the law perfectly and obeys even the injunctions to fast and give tithes. He asks nothing of God probably because he thinks he is self sufficient.

By contrast the tax collector will not dare to come near but stands “far off”. This indicates his position before God. He does not consider himself worthy. While the commonly accepted posture of prayer was with hands folded and looking up to God, this tax collector stands with his head bowed and “would not even look up to heaven”. Instead he beats his breast in acknowledgement of the fact that he is unworthy and a sinner. His prayer is God centered. He cedes all power to God. He has nothing to boast about.

The comment at the end of the parable makes clear its intent. The Pharisee returned to his home without having been made righteous, but the tax collector was accepted before God.

Those who trust in their own righteousness will regard others with contempt, and those who regard others with contempt cannot then bring themselves to rely on God’s grace. Therefore, persons who exalt themselves over others and boast of their virtue before God will discover that they have cut themselves off from both, and persons who are aware of their need for grace and forgiveness will not be able to despise other people.

The nature of grace is paradoxical: It can be received only by those who have learned empathy for others. In that regard, grace partakes of the nature of mercy and forgiveness. Only the merciful can receive mercy, and only those who forgive will be forgiven. The Pharisee had enough religion to be virtuous, but not enough to be humble. As a result, his religion drove him away from the tax collector rather than toward him.

Saturday, March 30, 2019


Saturday, March 30, 2019 - Hosea 5:15 – 6:6; Lk 18:9-14

Saturday, March 30, 2019 - Hosea 5:15 – 6:6; Lk 18:9-14


  1. How does the judgement of the Lord go forth?

  2. Like the dawn
    Light the light
    Like the darkness

  3. Besides Ephraim who else is mentioned?

  4. Joseph
    Reuben
    Judah

  5. What does the Lord say the love of Ephraim is?

  6. Like everlasting joy
    Like a morning cloud
    Like something to be desired

  7. Who was one of the two who went up to pray?

  8. A scribe
    A chief priest
    A Pharisee

  9. What does the Lord say he desires?

  10. Sacrifice
    Burnt offerings
    Steadfast love

  11. Who does Jesus say went home justified?

  12. The Pharisee
    The tax collector
    Neither

  13. Who was one of the two who went to the temple to pray?

  14. A tax collector
    A scribe
    A disciple

  15. By whom has the Lord hewn Ephraim and Judah?

  16. The Prophets
    The scribes
    The Pharisees

  17. How many times a week did the Pharisee say he fasted?

  18. Once
    Three
    Twice

  19. What is the message of the readings of today?

  20. Humility is a rare quality
    If you think you are humble you are probably not
    Only the truly great are truly humble

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Thursday 28 March 2019

Audio Reflections of Friday, March 29, 2019

To hear the Audio Reflections of Friday, March 29, 2019 click HERE

Friday, March 29, 2019 - Will your love for God show in your love for at least one person today?

To read the texts click on the texts:Hosea14:2-10; Mk 12:28-34
In Matthew 22:35, the lawyer asks the question about the great commandment in order to test Jesus; in Mark he is not hostile and does not intend to test Jesus. As a matter of fact Mark mentions at the beginning of the incident that the lawyer thought that Jesus had answered the Sadducees well and at the end of that response, he commends Jesus for his answer. 

Jesus responds to the lawyer’s question in the words of the “Shema”, which speaks of love of God (Deut 6:5-6), but adds also the love of neighbour (Lev 19:18). The scribe’s response to this is to acknowledge Jesus’ answer as correct and to add that following these commandments is greater than sacrifices and burnt offerings. Jesus concludes the dialogue by stating that because the scribe has recognized what his priorities are, he is not far from the kingdom of God.

Love of God cannot really be separated from love of neighbour. The two go together. Our love for God is made manifest and tangible only when we reach out in love to someone else.  While Paul gives a beautiful description of what love is and what it is not in 1 Corinthians 13, my own definition of love is that in love there is no “I”.

Friday, March 29, 2019


Wednesday 27 March 2019

Audio reflections of Thursday, March 28, 2019

To hear the Audio reflections of Thursday, March 28, 2019 click HERE

Thursday, March 28, 2019


Thursday, March 28, 2019 - Which is the demon that has possessed you and does not leave you free? Will you attempt to get rid of that demon today?


To read the texts click on the texts: Jer 7:23-28; Lk 11:14-23
The onlookers respond to the exorcism of a demon that made a man mute, in different ways. While there are some who are amazed, others attribute Jesus’ power to cast out demons to Beelzebul and still others ask for a sign from heaven. This is an indication that no one doubted Jesus’ power to exorcise and heal. They attributed it to different sources. 

In his response to this charge and test, Jesus says that since exorcisms represented a direct assault on Satan’s power and kingdom, it is clear that he cannot be on Satan’s side. Also, if Jesus’ exorcisms’ were performed by the power of Satan, the same would have to be said of other exorcists belonging to their community. Instead Jesus’ works indicate that the kingdom of God has indeed arrived. Through his exorcisms, Satan’s power is broken. 

In the simile of the strong man and his castle, Jesus explicates that he is the stronger one who overpowers Satan who had guarded his kingdom well till this time. Finally Jesus invites his listeners to take a stand for him. The saying here is strong. If one does not positively opt for Jesus, one has opted against him. The time now is for decision and choice.

Once he has answered his critics (11:17-23), Jesus moves on to exhort his listeners to fill their lives with the kingdom of God, because it is possible that despite the exorcism, if a person persists in his old ways, he will be possessed once again and this will be ever worse than before.

While there is no doubt that Jesus did exorcise people who were possessed by demons, we must avoid getting caught up with exorcisms ourselves. Rather, today there are many subtle forms of “possession” which are more dangerous than “external possession”. Some of these are consumerism, selfishness, ignorance and a better than thou attitude. We need to ask the Lord to exorcise these demons from our lives.

Thursday, March 28, 2019 - Jer 7:23-28; Lk 11:14-23

Thursday, March 28, 2019 - Jer 7:23-28; Lk 11:14-23


  1. What does the Lord through Jeremiah say has disappeared?

  2. Grace
    Faithfulness
    Hard work

  3. What does the Lord say through Jeremiah has been banished from the speech of the people?

  4. The word itself
    The law and prophets
    The commandments

  5. What kind of demon was Jesus driving out?

  6. One that was deaf
    One that was mute
    One that was blind

  7. How many chapters does the Gospel of Luke contain?

  8. Twenty-four
    Twenty-five
    Twenty-eight

  9. What is the position of one who is not with Jesus?

  10. He is with him
    He is against him
    He is neutral

  11. By whose power did some allege that Jesus drove our demons?

  12. His own
    God's
    Beelzebul's

  13. How many chapters does the Book of Jeremiah contain?

  14. Fifty-one
    Fifty-two
    Fifty

  15. Which country is mentioned in the first reading of today?

  16. Israel
    Assyria
    Egypt

  17. By what does Jesus say he drives out demons?

  18. By his own power
    By Beelzebul
    By the finger of God

  19. What is the message of the readings of today?

  20. The demon of selfishness can possess us even today
    We must nor allow ourselves to be possessed by selfishness
    Jesus can exorcise all the demons from our lives

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Tuesday 26 March 2019

Audio Reflections of Wednesday, March 27, 2019

To hear the Audio Reflections of Wednesday, March 27, 2019 click HERE

Wednesday, March 27, 2019 - When was the last time you performed an action without any expectation of reward? Will you perform one today?

To read the texts click on the texts: Dt 4:1,5-9; Mt 5:17-19
These verses contain what are commonly known as the “theme” of the Sermon on the Mount. In these verses, the Matthean Jesus makes explicit that he is a law abiding Jew. His attitude towards the Jewish law is fundamentally positive. However, Jesus also makes explicit here, that he has come not merely to confirm or establish the law, but to fulfill or complete it. This means that he 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.

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.

Wednesday, March 27, 2019


Wednesday, March 27, 2019 - Dt 4:1,5-9; Mt 5:17-19

Wednesday, March 27, 2019 - Dt 4:1,5-9; Mt 5:17-19


  1. Who does Jesus say will be called least in the kingdom of heaven?

  2. The one who fllows the law
    The one who breaks the law
    The one who listens to the law

  3. Which Discourse is second in Matthew's Gospel?

  4. The Mission Discourse
    The Eschatological Discourse
    The Community Discourse

  5. Who is called to hear the statutes and ordinances?

  6. Sodom
    Israel
    Samaria

  7. What does Jesus say he has come to do?

  8. To abolish the law and prophets
    To fulfill the law and prophets
    To erase the law and prophets

  9. How many chapters does the Book of Deuteronomy contain?

  10. Thirty-three
    Thirty-four
    Thirty-five

  11. From which Discourse of Matthew is today's Gospel taken?

  12. The Parable Discourse
    The Sermon on the Mount
    The Mission Discourse

  13. Who does Jesus say will be called great in the kingdom of heaven?

  14. The one who obeys and teaches the commandments
    The one who does not obey the commandments
    The one who breaks the commandments

  15. Which Discourse is third in Mathew's Gospel?

  16. The Mission Discourse
    The Community Discourse
    The Parable Discourse

  17. How many books make up the Pentateuch?

  18. Three
    Four
    Five

  19. What is the message of the readings of today?

  20. We must do what we do from within the heart
    Rules are to help and must not hinder
    The internal is more important than the external

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Monday 25 March 2019

Audio Reflections of Tuesday, March 26, 2019

To hear the Audio Reflections of Tuesday, March 26, 2019 click HERE

Tuesday, March 26, 2019 - What would be your position if God kept a grudge against you for every sin you committed? Will you give up all your un-forgiveness today?

To read the texts click on the texts: Dan 3:25,34-43; Mt 18:21-35
The text of today is the conclusion to Matthew’s “Community Discourse” (18:1-35). It begins with a question from Peter about the number of times one is expected to forgive. While Peter proposes seven times, Jesus’ response far exceeds that proposal.  

The number seventy-seven can be understood in this way or even as four hundred ninety (seventy times seven). The point is not so much about numbers but about forgiveness from the heart. If one has to count the number of times one is forgiving, it means that one is not really forgiving at all.  

The story that follows in 18:23-35 about the king who forgave his servant a debt of ten thousand talents (a talent was more than fifteen years wages of a labourer). The combination of “ten thousand” and “talents” is the greatest possible figure and indicates the unimaginable sum of money owed. An indication of how large this sum was can be seen when compared with the annual tax income for all of the territories of Herod the Great which was 900 talents per year. The point is that the debt is unpayable. The servant in his desperation asks for time to pay back the debt. The king knows that no matter how much time is given to the servant he will never be able to pay back what he owes and so forgives him all the debt in his magnanimity and generosity. 

The debt of the fellow servant to him pales in comparison with his own debt to the king. Yet, if given time there was a clear possibility that the money could be repaid, because though by itself it was a large sum, it would not be impossible to repay. The servant who had been forgiven by the king will have none of it. He refuses to listen and be convinced. When the matter is reported to the king by the fellow servants, the king takes back his forgiveness because the one who was forgiven could not forgive in turn. This indicates that he had closed himself to the forgiveness of the king and not received it completely. The conclusion is frightening because it will be impossible for the first servant to repay the debt. This means that he will be tortured for eternity.

How easy it is to say “I am sorry” when we know we are in the wrong or have done something that deserves punishment. We expect to be forgiven by others when we do them harm after we have said sorry, and sometimes if they do not forgive us, we get upset with them even more. We need to apply the same yardstick to ourselves when others ask for forgiveness from us.

Tuesday, March 26, 2019


Tuesday, March 26, 2019 - Dan 3:25,34-43; Mt 18:21-35

Tuesday, March 26, 2019 - Dan 3:25,34-43; Mt 18:21-35


  1. How much did the second servant owe the one who had been forgiven by the king?

  2. One talent
    Ten talents
    One hundred denarii

  3. Besides Abraham which other patriarch does Azariah mention?

  4. Isaac
    Noah
    Joseph

  5. How much did the first servant owe the king?

  6. One hundred denarii
    One hundred talents
    Ten thousand talents

  7. Who approached Jesus to ask about forgiveness?

  8. The Scribes
    The Pharisees
    Peter

  9. How many chapters does the Gospel of Matthew contain?

  10. Twenty
    Twenty-five
    Twenty-eight

  11. How many times did Peter say we must forgive?

  12. Seven
    Seventy times seven
    Seventy seven

  13. From which discourse of Matthew is today's Gospel taken?

  14. The Parable Discourse
    The Community Discourse
    The Sermon on the Mount

  15. How many discourses does the Gospel of Matthew contain?

  16. Four
    Five
    Seven

  17. Who prayed aloud from the midst of the fire?

  18. Abednego
    Daniel
    Azariah

  19. What is the message of the readings of today?

  20. God's love must be accepted
    God's love is unconditional
    Jesus is the revelation of God's love

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Sunday 24 March 2019

To hear the Audio Reflections of Monday, March 25, 2019 the Annunciation of the Lord, click HERE

Monday, March 25, 2019 - The Annunciation of the Lord - Will you like Mary say "Let it be done to me" and let the Lord do in you.


To read the texts click on the texts: Isa7:10-14; 8:10; Heb 10:4-10; Lk 1:26-38

The Annunciation of the Lord is the beginning of Jesus in his human nature. 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.

The text chosen for the feast is that of the Annunciation as narrated by Luke. It relates the scene immediately after the announcement of the birth of John the Baptist and contains the announcement of the birth of Jesus. There are many similarities in the annunciations to Mary and to Zechariah. The angel Gabriel is the one who makes both announcements. Both Zechariah and Mary are called by name and exhorted not to be afraid. Both ask a question of the angel, and it is the angel who tells them what name each child is to be given.  It is the angel who predicts what each child will turn out to be. However, even as there are similarities, there are differences in the narratives. While the announcement to Zechariah comes in the Temple and as a result of his fervent prayer, the announcement to Mary comes (apparently) when she is in her home and it is unanticipated. While Zechariah and his wife Elizabeth are advanced in age, Mary has not yet stayed with her husband, and so is a virgin. The birth of John to parents who are past the age of child bearing is a miracle, but even greater is the miracle of the birth of Jesus, who would be born through the Holy Spirit, and to a virgin. Even as John the Baptist goes with the spirit and power of Elijah, Jesus will be called “Son of God”. Luke clearly wants to show John as great, but only the forerunner of the Messiah, Jesus, who is greater.

Here, too, like in the case of the announcement of the birth of John the Baptist, God intervenes in human history.  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 everything 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.

Monday, March 25, 2019 - The Annunciation of the Lord


Monday, March 25, 2019 - The Annunciation of the Lord - Isa 7:10-14; 8:10; Heb 10:4-10; Lk 1:26-38

Monday, March 25, 2019 - Isa 7:10-14; 8:10; Heb 10:4-10; Lk 1:26-38


  1. What was the name of the angel sent to Mary?

  2. Michael
    Gabriel
    Raphael

  3. What is the name of Mary's kinswoman mentioned in the Gospel?

  4. Anne
    Salome
    Elizabeth

  5. To whom was Mary betrothed?

  6. Jacob
    Joseph
    Joshua

  7. Through whom does Hebrews say we have been sanctified?

  8. The blood of bulls and goats
    The sacrifices offered everyday
    The body of Jesus Christ

  9. What is the name of the young woman's child?

  10. Jesus
    Imman′u-el
    Christ

  11. In which month was the angel sent to Mary?

  12. Fifth
    Seventh
    Sixth

  13. What was the name of Elizabeth's son?

  14. Jesus
    John
    Joshua

  15. Whom did the Lord tell to ask for a sign?

  16. Ahab
    Ahaz
    Jehu

  17. How many chapters does the letter to the Hebrews contain?

  18. Twelve
    Thirteen
    Fourteen

  19. What is the message of the readings of today?

  20. If we dare to say Yes like Mary Jesus is born again
    Mary is the model of faith
    Mary believed even without seeing

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Saturday 23 March 2019

Sunday, March 24, 2019 - Questions without answers

To read the texts click on the texts: Ex3:1-8a,13-15; 1 Cor 10:1-6,10-12;  Lk13:1-9

In Shakespeare’s play “Hamlet”, there is a scene in which Hamlet says to his friend, Horatio: “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy”. Hamlet could well have been talking about God. No matter how much we think we know about God, he will always remain a mystery. We will know only so much and no more. There will always be more to know. The readings of today highlight this reality.

The first reading of today narrates Moses’ encounter with God. This encounter is one of both revelation and concealment. God was, is, and will be, and yet, this is not all that God is. Moses would never be able to fully understand or fully comprehend who God really is. Even so, the “name” of God reveals power, fidelity, and presence. God is revealed through this “name” as one who is able to make something from nothing, one who can make the impossible, possible. God is revealed as one who will remain faithful, even in the face of infidelity, and one who will be eternally present to people. God will be there when called upon. God will help when asked.

In the Gospel reading of today, Jesus makes a similar point about the mystery of God. Here, the point made is about God’s action. We can never fully understand God’s ways. There is no answer to the question of why the Galileans, whom Pilate had killed, had to die or, why it was that the specific group of eighteen, on whom the Tower of Siloam fell, had to be crushed under it. Our finite minds can never come up with plausible and believable answers to these questions. They will remain mysteries. Yet, in the parable of the fig tree, and even more, through the life and mission of Jesus, God is revealed as one who is willing to give humans a chance to improve. God is revealed as one who will continue to wait for humans to return to him. Since this is so, rather than speculate on the question why, Jesus invites the people to repentance.

The repentance that Jesus calls the people to is a change of mind, heart, and vision. It is a practical rather than speculative response to God and to life. It is an attitude that realizes that we will never have the answers to all the questions that we can ask. We will never be able to answer credibly why one person is stricken with the dreaded disease of cancer while another is healthy. We will never be able to answer plausibly why one mother should deliver a still born baby and another, a baby full of life. We will never be able to answer believably why a young person dies in an accident because of the negligence of someone else and why another, in the same vehicle, survives. In the face of conundrums like these, there is but one response. That response is to accept what happens as God’s will and plan for us. This does not mean that we develop a fatalistic attitude. This does not mean that we must do nothing but accept our fate. It does not mean that we must throw our hands up in despair because there is no use at all. Rather, it means a response of faith and trust in a God who will always do what is best for us.

Paul speaks of this response in the second reading of today when he interprets the Exodus event. At the time it happened, the people who went through it were not able to comprehend it. They complained and grumbled. They thought that God was not on their side. They thought God was unconcerned about them and their plight. Yet, as has been shown, God was on their side, even when they could not feel or see God’s presence as tangibly or as readily as they would have liked. God continued to go ahead of them, lighting their path and guiding their way. God was always present, even when they did not know it. The challenge for the Corinthian community is to learn from this event that God does not abandon people. Even in the face of the severest trials, even in the face of the hardest hardships, even in the face of the sternest challenges, God is there and does provide a way.

This remains the challenge for us, even today. Though science and technology have made much progress, and though we have found answers for many questions which we did not know earlier, it is also true that there remains a great deal that we do not know. There are, indeed, more things in heaven and earth than are dreamt of in our philosophies and theologies.

Sunday, March 24, 2019


Sunday, March 24, 2019 - Ex3:1-8a,13-15; 1 Cor 10:1-6,10-12; Lk13:1-9

Sunday, March 24, 2019 - Ex3:1-8a,13-15; 1 Cor 10:1-6,10-12; Lk13:1-9


  1. Out of whose hands did the Lord say he would deliver his people?

  2. The hands of the Canaanites
    The hands of the Hittites
    The hands of the Egyptians

  3. Who had mingled the blood of the Galileans with their sacrifice?

  4. Herod
    Caesar
    Pilate

  5. What name does God give to Moses?

  6. I AM
    I WAS
    I WILL BE

  7. Who was Moses father-in-law?

  8. Joshua
    Jethro
    Joseph

  9. To which mountain did Moses lead his flock?

  10. Zion
    Tabor
    Horeb

  11. How many chapters does the Book of Exodus contain?

  12. Forty
    Fifty
    Sixty

  13. Who does Paul say is the supernatural rock?

  14. Moses
    God
    Christ

  15. How many year did the man come seeking fruit on the fig tree?

  16. Five
    Seven
    Three

  17. How many were killed when the tower in Siloam fell?

  18. Seventeen
    Eighteen
    Nineteen

  19. What is the message of the readings of today?

  20. Repentance means a change of heart and mind and vision
    All are called to repentance
    All are in need of God's mercy and grace

Thanks for taking the Quiz. I hope it makes the word of God more relevant. Let me know on errolsj@gmail.com. Suggestions are always welcome

Friday 22 March 2019

Audio reflections of Saturday, March 23, 2019

To hear the Audio reflections of Saturday, March 23, 2019 click HERE

Saturday, March 23, 2019 -  Am I “good” because of fear of punishment or hope of reward, or am I “good” because it is good to be good?

To read the texts click on the texts: Mic 7:14-15, 18-20; Lk15; 1-3, 11-32
The setting for the Parable of the Prodigal son (more correctly called “The Prodigal father”) is the same as at the beginning of Chapter 15 and concerns the murmuring of the Pharisees and scribes because Jesus eats with “tax collectors and sinners.”

Direct taxes (poll tax, land tax) were collected by tax collectors employed by the Romans, while tolls, tariffs, and customs fees were collected at toll houses by toll collectors, the group that appears frequently in the Gospels and is not entirely accurately identified as “tax collectors.” Toll collectors paid in advance for the right to collect tolls, so the system was open to abuse and corruption. The toll collectors were often not natives of the area where they worked, and their wealth and collusion with the Roman oppressors made them targets of scorn.

Those designated as “sinners” by the Pharisees would have included not only persons who broke the moral laws but also those who did not maintain the ritual purity practiced by the Pharisees. The scandal was that Jesus received such outcasts, shared table fellowship with them, and even played host to them.

The beginning of the Parable which speaks of “two sons” indicates that the focus is on their relationship to the Father and not to each other as “brothers”. The demand of the younger son is disrespectful and irregular. There is no rationale here. He was breaking family ties and treating his father as if he were already dead. The father divides his life among them. As soon as the younger son receives his share, there is a progressive estrangement. He goes into a far away country which indicates gentile land and mismanages the money given to him. He spends it all on loose living. His descent into poverty and deprivation is swift. He descends as low as to agree to work for a gentile and in a gentile land. Swine were an abomination to Jews, and they were prohibited from raising swine anywhere. The man who would dare to breed swine was considered cursed.  Human beings even ate carob pods, which were used as animal fodder, in times of famine. This is an indication of the complete destitution of the younger son. He comes to his senses when he is at the depth of his degradation and in the midst of mire and filth.

There are four parts to the speech that the younger son prepares
1.   An address – “Father”
2.   A confession – “I have sinned”
3.   Contrition – “I am no longer worthy”
4.   A Petition – “treat me as one of your hired servants.

The journey begins with coming to himself and ends with his going to his Father. It means learning to say ABBA again, putting one’s whole trust in the heavenly Father, returning to the Father’s house and the Father’s arms. That the younger son is serious about his return is shown in his action. He gets up from the mire and begins the return to his father.

The father’s response is mind boggling. While the son is still a long way off, he runs to meet him. In the first century it was considered undignified for grown men to run. The father sets aside respect and dignity. His only focus is his son. The son begins his speech but is not allowed to complete it. The father interrupts his son even before he can finish. He gives instructions to his servants for a robe, ring and sandals all of which indicate that the son is given back his original place as son. The call to kill the fatted calf is a sign that the return of the son is to be regarded as a time of celebration. The dead son has come alive, the lost son has been found.

Even as the celebration is on, the elder son is introduced. When he is informed about the reason for the celebration, he sulks and refuses to enter the house. Like in the case of his younger son, the father goes to meet his elder son. However, while he does not have to plead with the younger son, he does so with the elder son. The elder son does not address his father as “Father”, nor does he refer to his brother as “brother”. He argues his case on the grounds of merit and what he thinks he rightfully deserves. Even as he does this, he points to the failings of the younger son. What then is the point of being good?

In his response to the elder son, the father first addresses his son as “Son” though he was not addressed as “Father” and also reminds him that the younger son is also his brother. Reconciliation for the younger son meant reconciliation with his father, but for the elder son it means reconciliation with his brother. There is thus both the vertical dimension and the horizontal dimension of reconciliation.

Much of the fascination of this parable lies in its ability to resonate with our life experiences: adolescent rebellion; alienation from family; the appeal of the new and foreign; the consequences of foolish living; the warmth of home remembered; the experience of self-encounter, awakening, and repentance; the joy of reunion; the power of forgiveness; the dynamics of “brotherly love” that leads to one brother’s departure and the other’s indignation; and the contrast between relationships based on merit and relationships based on faithful love.

Unfortunately, we usually learn to demand our rights before we learn to value our relationships. The younger son was acting within his rights, but he was destroying his closest relationships in the process. How many times a week will a parent hear one child say to another, “This is mine. Give it to me”? Children quickly learn to demand their rights, but it often takes much longer for them to learn how to maintain relationships. Governments and law courts defend our civil rights, but how do we learn to defend our civil and familial relationships?

From a distance, the “far country” can be very appealing. Young people leave home for fast living. Spouses move out to form liaisons with exciting new partners. The glow that surrounds the far country is a mirage, however. Home never looks as good as when it is remembered from the far country.

The journey home begins with coming to oneself. That means that the most difficult step is the first one. The younger son had to face himself in the swine pen of his own making before he faced his father on the road. Pride can keep us from admitting our mistakes; self-esteem may require us to take decisive action to set right the things we have done wrong.

Although the opportunity to restore relationships and remedy wrongs begins with coming to oneself, it requires more. We must go to the person we have wronged. Was the younger son just seeking to improve his situation, or was he seeking reconciliation with his father? The direct confession in his interior monologue confirms the sincerity of his intent. Neither the younger son’s pride nor his shame mattered as much as his need to restore his relationship to his father. He did not ask for his filial privileges to be restored. He did not even ask for forgiveness. He merely stated his confession. When the prodigal son came to himself, he came to his father. . . .

The temptation a parent faces is to allow the child’s separation to become reciprocal. If the child separates from the parent, the 
parent may be tempted to respond in kind. The parable’s model of parental love insists, however, that no matter what the son/daughter has done he/she is still son/daughter. When no one else would even give the prodigal something to eat, the father runs to him and accepts him back. Love requires no confession and no restitution. The joyful celebration begins as soon as the father recognized the son’s profile on the horizon.

Insofar as we may see God’s love reflected in the response of the waiting father, the parable reassures all who would confess, “Father, I have sinned against heaven and before you.” The father runs to meet his son even before the son can voice his confession, and the father’s response is far more receptive than the son had dared even to imagine. The father’s celebration conveys the joy in heaven. The picture is one of sheer grace. No penance is required; it is enough that the son has come home.

If this is the picture of God’s joy in receiving a sinner coming home, then it can also give assurance of God’s love to those who face death wondering how God will receive them. In the end we all return home as sinners, so Jesus’ parable invites us to trust that God’s goodness and mercy will be at least as great as that of a loving human father.

The elder brother represents all of us who think we can make it on our own, all of us who might be proud of the kind of lives we live. Here is the contrast between those who want to live by justice and merit and those who must ask for grace. The parable shows that those who would live by merit can never know the joy of grace. We cannot share in the Father’s grace if we demand that he deal with us according to what we deserve. Sharing in God’s grace requires that we join in the celebration when others are recipients of that grace also. Part of the fellowship with Christ is receiving and rejoicing with others who do not deserve our forgiveness or God’s grace. Each person is of such value to God, however, that none is excluded from God’s grace. Neither should we withhold our forgiveness.

The parable leaves us with the question of whether the elder brother joined the celebration. Did he go in and welcome his brother home, or did he stay outside pouting and feeling wronged? The parable ends there because that is the decision each of us must make. If we go in, we accept grace as the Father’s rule for life in the family.

Ø How would you define your relationship with God?
Ø What names do you use to address God?
Ø What does this tell you about your relationship?
Ø Is my prayer like that of the younger son, “Give me, give me, and give me”?
Ø How often have I said, “This is mine”?
Ø How often have my own desires and the desire for personal gratification got the better of me?
Ø Write a prayer which indicates your acknowledgement of the need for grace, and which will end with confidence that the Father will take you back.
Ø Do you feel guilt whenever you sin?
Ø Do you begin to hate yourself when you feel you do not come up to the mark?
Ø Do I sometimes have “a better than thou” attitude?
Ø Do others have to lose in order for me to win?
Ø Am I “good” because of fear of punishment or hope of reward, or am I “good” because it is good to be good?
Ø God has FORGIVEN YOU, have you FORGIVEN YOURSELF/OTHERS?
Ø 1 Jn 4,20 – If any one says, “I love God,” and hates his brother/sister, he/she is a liar, for he/she who does not love his/her brother/sister whom he/she has seen, cannot love God whom he/she has not seen.” Do you agree with this way of thinking? If yes, why? If No, why not?