The
call and the challenge of the readings of today are to a different way of life.
The readings call us first to live from within, to live from our hearts. They
call us to rest assured in the fact that each of us, no matter how tall or
short, no matter how fair or dark, and no matter how thin or fat, is a unique,
special and precious person. We each have our special place in the world and no
one can take that place. Thus, we have simply to be ourselves and accept
ourselves fully. We do not need to compare ourselves with others or try to
usurp the place of someone else. We do not need to do good deeds in the hope of
those deeds being returned to us or in the hope of receiving a reward. We must
do the good we do because it is good to do good.
Saturday 31 August 2019
Sunday, September 1, 2019 - Live from within
To read the texts click on the texts: Sir3:17-20; 28-29;Heb 12:18-19, 22-24a; Lk 14:1, 7-14
“Humility
is a funny thing. Once you think you’ve got it, you’ve lost it.” Humility is a
major theme of the readings of today. If the first reading from Sirach begins
with the advice to perform one’s tasks with humility, in the Gospel text of
today, Jesus advises choosing the lowest place as a practical way of performing
one’s tasks.
At
the cursory level, one might assume that Jesus is giving a lesson on table
manners, or providing a strategy by which one can gain honour. This is true,
but is only a small part of the story. A deeper reading reveals that there is
much more. Since Jesus is not asking his listeners to choose a lower place but
instead, the last place, the point he is making is more than just strategy. He
is advocating humility.
Humility
is possible only when a person realizes that his / her true worth does not come
from external recognition but from within. If one is convinced in one’s heart
that one is worthy, special, and unique, then one will not need to compare
oneself with another or try to be better than another. One is content with
one’s self. Like happiness, humility is an inside job.
Humility
is without guile. It does not seek to bring others down. Rather, it seeks to
raise others higher. This the humble person can do because he / she is secure
in him / herself. The humble person expects no compensation, no recompense, and
no reward. Such a person is able to follow Jesus’ instructions and invite those
who cannot repay. Such a person can invite those who do not have capacity to do
anything in return. Such a person can act in a manner that is free and
liberating. Such a person acts from the heart.
We
live in a world that judges mainly by externals. One reason why cosmetic
companies are so successful is because most people lay too much stress on the
externals. How one dresses, what clothes one wears, what perfume one uses, are
questions of extreme importance for so many. Many want, not only to be
recognized but also, to be commended, applauded, and praised. Some will go to
any extent to seek and search for this. There is, in most of our relations, a
quid pro quo or, ‘something for something.’ We are good to others if they are
good to us. We do favours for others in the hope that they will return the
favours when we need them. We reach out to others in the hope that we will be
noticed and in the hope that they will, in turn, reach out to us. We live
artificial, false, empty lives in the hope that we will be given the importance
and value we seek. Those of us who live in this manner have already received
our reward.
The
call and the challenge of the readings of today are to a different way of life.
The readings call us first to live from within, to live from our hearts. They
call us to rest assured in the fact that each of us, no matter how tall or
short, no matter how fair or dark, and no matter how thin or fat, is a unique,
special and precious person. We each have our special place in the world and no
one can take that place. Thus, we have simply to be ourselves and accept
ourselves fully. We do not need to compare ourselves with others or try to
usurp the place of someone else. We do not need to do good deeds in the hope of
those deeds being returned to us or in the hope of receiving a reward. We must
do the good we do because it is good to do good.
This
is possible for those of us who profess to be disciples of Jesus since he has
shown us how. The second reading from the letter to the Hebrews makes
abundantly clear that, in Jesus, we are blessed. In Jesus, we have come, not to
a blazing fire that cannot be touched or to darkness or gloom or tempest.
Rather, we have come to one who, through his death on the Cross, has shown us
the true meaning of humility. We have come, in Jesus, to one who has shown us
how we can do good for others without any expectation of reward. We have come,
in Jesus, to one who has shown us what it means to take the last place, and to
be exalted even in our humility.
Friday 30 August 2019
Saturday, August 31, 2019 - You Tube reflections
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.
What are the talents that God has
given you personally? How will you use them for his greater glory today?
Saturday, August 31, 2019 - 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 Thes 4:9-11; Mt 25:14-30
A talent is a large sum of money, equal to the wages of a day
labourer for fifteen years. (In Luke 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, August 31, 2019 - 1 Thes 4:9-11; Mt 25:14-30
Saturday, August 31, 2019 - 1 Thes 4:9-11; Mt 25:14-30
Thursday 29 August 2019
Friday, August 30, 2019 - You Tube reflections
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.
Is
there enough oil in the lamp of your life? If not what will you do about it
today?
Friday, August 30, 2019 - 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 Thes 4:1-8; 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.
Friday, August 30, 2019 - 1 Thes 4:1-8; Mt 25:1-13
Friday, August 30, 2019 - 1 Thes 4:1-8; Mt 25:1-13
Wednesday 28 August 2019
Thursday, August 29, 2019 - You Tube Reflections
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.
Avoid making important decisions
when too upset or too excited
Thursday, August 29, 2019 - The Beheading of John the Baptist - Does it make sense to lose your head?
To read the texts click on the texts: Jer 1:17-19; 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.
Thursday, August 29, 2019 - Jer 1:17-19; Mk 6:17-29
Thursday, August 29, 2019 - Jer 1:17-19; Mk 6:17-29
Tuesday 27 August 2019
Wednesday, August 28, 2019 - You Tube Reflections
The challenge of today to each one
of us is to bother less about what we ought to do and think more about what we
ought to be, because if our being were good then our works would shine forth
brightly.
How will you ensure that your being
is good today so that your works too might be good?
Wednesday, August 28, 2019 - How will you ensure that your being is good today so that your works too might be good?
To read the texts click on the texts: 1 Thess 2:9-13; Mt 23:27-32
The text of today contains the sixth
(23:27-28) and seventh (23:29–36) woes begun in 23:13. The sixth Woe concerns
“whitewashed tombs”. As a public service, tombs were whitewashed to make them
more obvious, since contact with the dead and with graves, even if
unintentional, transmitted ritual impurity (Num 19:11-22). This was especially
important to pilgrims at Passover time, who would not know the places they
visited.
The point that Matthew makes is “ostentatious exterior, corrupt interior”.
The seventh and final Woe extends the tomb image and modulates into the
concluding theme: The rejection of the prophets God has sent.
The challenge then to each one of us is
to bother less about what we ought to do and think more about what we ought to
be, because if our being were good then our works would shine forth brightly.
Wednesday, August 28, 2019 - 1 Thess 2:9-13; Mt 23:27-32
Wednesday, August 28, 2019 - 1 Thess 2:9-13; Mt 23:27-32
Monday 26 August 2019
Tuesday, August 27, 2018 - You Tube Reflections
The critique of Jesus is that while
focussing so much on these insignificant items, we 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.
If your being is good, then all you
do will also be good. How will you ensure that your being is good today?
Tuesday, August 27, 2019 - 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: 1 Thess 2:1-8; 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.
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 27, 2019 - 1 Thess 2:1-8; Mt 23:23-26
Tuesday, August 27, 2019 - 1 Thess 2:1-8; Mt 23:23-26
Sunday 25 August 2019
Monday, August 26, 2019 - You Tube Reflections
The
polemic of Jesus 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.
How
often has the impression of others determined the way you behave?
Monday, August 26, 2019 - How often has the impression of others over your own values, determined the way you behave?
To read the texts click on the texts: 1Thess 1:1-5,8-10; 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 owe 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.
Monday, August 26, 2019 - 1Thess 1:1-5,8-10; Mt 23:13-22
Monday, August 26, 2019 - 1Thess 1:1-5,8-10; Mt 23:13-22
Saturday 24 August 2019
Sunday, August 25, 2019 - You Tube Reflections
We, as Christians, are in special
danger of not heeding the instructions of Jesus. This is because, all too
often, Christianity has been understood as a sterile and theoretical religion.
Many of us are content with fulfilling “obligations” and with reciting prayers.
We are content to give occasional alms and to separate the practice of our
faith from our lives.
Some of us think that, because we have been baptized, we
are sure to enter the kingdom. However, the readings of today point out that
this is far from true. None of us can take for granted that we will gain entry
into the kingdom.
It is precisely for this reason why it is important for us,
as disciples of Jesus, not to be too concerned about the next life but to
concentrate on the present one and to live it fully. If we know how to live
fully in this life, we will be able to live fully in the next.
Sunday, August 25, 2019 - Living fully this life
To read the texts: Is66:18-21; Heb 12:5-7,11-13; Lk 13:22-30
Someone once said, “It is the very people who do not know what to do with this life who are
concerned about the next”. Concerns about the next life or what will happen
after death are issues that so many are worried and anxious about. In many cases, this leads to not being able
to live fully the present life which has so much to offer.
This
seems to be the background to the question that Jesus is asked at the beginning
of the Gospel text of today; “Lord, will only a few be saved?” In his response
to the question, Jesus does not state whether few or many will be saved. Rather, he asks all those who listen to him
to live fully in the present. The present will determine the future and so we
are not to be concerned with the future but with the here and now. Now is the
time when the effort must be made. Now
is the time when life must be lived. Now is the time to prepare for what is to
come.
What
does it mean that one must strive to enter by the narrow door? The text answers
this question, though not directly. There are three reasons why many will not
succeed in entering. Some will be excluded because they will try to get in when
it is too late. Others will be excluded
because they will not have acted on the instructions of Jesus. Still others will be excluded because they
performed evil and not good actions. Those who did not act will have assumed
that words alone would suffice to get them through, but they will be mistaken.
These are the ones who will weep and gnash their teeth and for those who have
not teeth, a set will be provided.
On
the other hand, people will come from all corners of the world and gain entry
into the kingdom. These will have gained entry, not on their antecedents or
background but because they did strive to enter by the narrow door. They were
ready on time, they acted on the instructions of Jesus, and their actions were
good. They, who were considered last by many, will indeed be first. This is the
group mentioned in the first reading of today who will come from all nations.
This is not an exclusive group. Their works and thoughts are known to God and
through them, they have declared God’s glory. These are the ones who are
invited to the feast in the kingdom of God for they acted wisely and well.
Thus,
it is not merely being familiar with the teachings of the Lord that is
important or even knowing the Lord by name. What is important is action. To be
sure, one’s good action alone is not the determining factor, since the grace of
God and God’s choice is also instrumental in the final list that is made.
However, even as this is true, one’s action is imperative, even vital, to gain
entry into the kingdom. This further indicates that the religion that Jesus
urges people to practice is not merely one which is content to recite a set
formula of prayers, or to participate passively in rituals, or even to proclaim
aloud that Jesus is Lord. No. The religion to which he invites his listeners is
one which will show itself in action. It is one in which prayers, rituals, and
proclamation will be informed and influenced by the loving actions that one
performs and not the other way round. The prayers of praise to God are the
result of the actions that show this praise.
This
kind of religion is not easy to practice, as the second reading of today points
out. There will be numerous trials that have to be endured and often, there
will be the temptation to give up. It will seem so much simpler to simply say,
rather than do. It will be so much simpler to mouth empty prayers, rather than
act on the Lord’s commands. What is called for, however, is a steadfastness, a
resoluteness, and a sense of purpose. What is called for is not worry about the
future and its outcome but to keep one’s eyes, mind, heart, and whole being,
fixed on the present. What is required is to know that the present determines
the future.
We, as Christians, are in special danger of
not heeding the instructions of Jesus. This is because, all too often,
Christianity has been understood as a sterile and theoretical religion. Many of
us are content with fulfilling “obligations” and with reciting prayers. We are
content to give occasional alms and to separate the practice of our faith from
our lives.
Some of us think that, because we have been baptized, we are sure to
enter the kingdom. However, the readings of today point out that this is far
from true. None of us can take for granted that we will gain entry into the
kingdom. It is precisely for this reason why it is important for us, as
disciples of Jesus, not to be too concerned about the next life but to
concentrate on the present one and to live it fully. If we know how to live
fully in this life, we will be able to live fully in the next.
Friday 23 August 2019
Saturday, August 24, 2019 - You Tube reflections
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 then you will see”.
Saturday, August 24, 2019 - St. Bartholomew, Apostle - 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”.
Saturday, August 24, 2019 - Rev 21:9-14; Jn 1:45-51
Saturday, August 24, 2019 - Rev 21:9-14; Jn 1:45-51
Thursday 22 August 2019
Friday, August 23, 2019 - You Tube Reflections
In his first letter John makes a
telling point when he says that the one who says that he/she loves God whom
they cannot see but cannot love their brother/sister whom they can see are
liars.
Will you show your love for God by
first loving those around you? How?
Friday, August 23, 2019 - Will you show your love for God by first loving those around you? How?
To read the texts click on the texts: Ruth 1:1,3-6,14-16,22; Mt 22:34-40
Matthew has written Mark’s story (Mk
12:28-34) and made what was a scholastic dialogue in to a controversy. Unlike
in Mark where the scribe is friendly, here the “lawyer” (the only occurrence of
“nomikos” = lawyer in Matthew) is hostile, and the question is asked to “test”
Jesus (only the devil and the Pharisees are the subject of the verb, “test”). The
lawyer addresses Jesus as “Teacher”, which is an indication of insincerity,
because in Matthew, believers address Jesus as “Lord”. The rabbis counted 613
commands (248 positive and 365 negative), and some regarded all commandments as
equal. The question of the lawyer may have been intended to draw Jesus into a
debate and get him to make a statement that could be interpreted as disparaging
toward the Law.
In his answer, however, Jesus brings
together two Old Testament texts that existed separately and in different books
of the Bible. The commandment to love God alone was found in Deut 6:4-5 and
the commandment to love neighbour was found in Lev 19:18. These two, Jesus
brings together into one, making them dependent on each other. This combination
is distinctive of the Synoptic Jesus.
In his first letter John makes a
telling point when he says that the one who says that he/she loves God whom
they cannot see but cannot love their brother/sister whom they can see are
liars (1 John 4:20).
Wednesday 21 August 2019
Thursday, August 22, 2019 - You Tube Reflections
We sometimes attend the Eucharistic
banquet without the appropriate garb, which is a faith that does not 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.
Does my faith show itself in
action? How?
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Thursday, August 22, 2019 - The Queenship of Mary - Mary's response goes beyond YES
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.
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