Though St. Therese was often sick and often plagued with doubts, she remained faithful and received the ability to find God in all things and all things in God.
Friday 30 September 2022
Saturday, October 1, 2022 - St. Therese of the Child Jesus - The Little Flower
To read the texts click on the texts: Isa 66:10-14; 1 Cor 13:4-13; Mt 18:1-4
St.
Therese of the Child Jesus is one of my most favourite saints. I admire and am
inspired by her for a number of reasons, but one of the most important reasons
for this is her response to life. She had more challenges than most of us will
ever have, yet her response was always positive no matter what the challenge
she faced. In this regard she teaches us how we too must be able to see the
hand of God in everything that happens to us.
She
was born in 1873 and died very young at the age of 24 (1897). At the age of 14,
she had an experience that transformed her life. She decided to give her whole
life to God and entered the Carmelite convent in Lisieux. Though she was often
sick and often plagued with doubts, she remained faithful and received the
ability to find God in all things and all things in God. Her focus was not on
doing great things but on doing all that she did with unconditional love. She
would do even the most ordinary tasks with extraordinary love.
The
Gospel text for the feast is taken from
what is termed by as Matthew’s “Community Discourse” (18:1-35). It is the
fourth of the long discourses in Matthew. Some see the discourse as divided
clearly into two parts (18:1-14 and 18:15-35), with various indications, which
point to such a division. Some of these indications are as follows: Both
sections end with a parable (18:12-13 and 18:23-34), after the parable is a
concluding statement of Jesus, which begins with the word “So” (18:14.35),
there is also in the sayings, a reference to the heavenly Father and the saying
is about the subject of the preceding section (“little ones” and
“brother/sister”).
The
discourse begins with a question about the disciples regarding greatness. In
his response, Jesus makes clear that being in the kingdom or coming into it, is
not a matter of one’s talents or qualities, but “becoming like a child”. In
first-century Judaism, children were often regarded as inferior and were
treated as property rather than as persons. The point Jesus makes here is that
one must acknowledge dependence on the Father. The reception of a child is an
indication that one has accepted the values of the kingdom and one is no longer
concerned about being greatest.
This
was the attitude of St. Therese to life and she lived as a child of God all through
her life. She inspires and invites us to the same.
Thursday 29 September 2022
Friday, September 30, 2022 - Homily
Friday, September 30, 2022 - If you were a resident of Chorazin, Bethsiada or Capernaum, what would you do after hearing these words of Jesus?
To read the texts click on the texts: Job38:1,12-21; 40:3-5; Lk 10:13-16
Immediately after the Mission Discourse to the seventy-two (10:1-12), Luke has added the sayings on the woes against Chorazin , Bethsaida and Capernaum (10:13-15). The reason why the woe is pronounced on them is because they did not repent even after seeing the deeds of power that were wrought in their towns. The people of even Tyre and Sidon, which were condemned in Isaiah 23:1-18, would have repented if the same deeds had been done in their towns. Therefore the judgement on Chorazin and Bethsaida will be all the more severe. In Luke, Jesus had done a number of deeds of power in Capernaum (4:23,31-41), and still there was no repentance in the hearts of the people. Capernaum will not be exalted, but will be brought down to Hades. The last verse of this section (10:16) confers on the disciples the authority of Jesus himself. The authority of the disciples who are sent by Jesus is the same as the authority of Jesus himself.
Wednesday 28 September 2022
Thursday, September 29, 2022 - Homily
Thursday, September 29, 2022 - ARCHANGELS MICHAEL, GABRIEL AND RAPHAEL
To read the texts click on the texts: Dan 7:9-10,13-14; Rev 12:7-12; Jn 1:47-51
The
three Archangels Michael (Who is as God? or Who is like God?), Gabriel
(Strength of God) and Raphael (God heals) are the only angels named in Sacred
Scripture. However, ancient apocryphal literature mentions others beside these
three, but the names are spurious.
Archangel
Michael is invoked for protection against evil and regarded as a Champion of
God’s people. Gabriel is mentioned four times in the Bible. Of these the most
significant are in the New Testament when he makes the announcement of the birth
of john the Baptist and Jesus to Zechariah and Mary respectively. Raphael is
mentioned in the Book of Tobit and is the one who heals Tobias’ blindness.
Raphael is not mentioned in the New Testament, but is invoked for healing and
acts of mercy.
The
choice of the Gospel reading from John is because of the mention of angels in
the last verse of the text. Though having an opinion about where the Messiah
would come from, Nathanael remains open to another revelation. Though
skeptical, 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. Through the phrase “you will see heaven opened and the angels of God
ascending and descending upon the Son of Man.” (Jn 1:51) which combines images
from the descent of the Son of Man as narrated by Daniel (7:13) and the ladder
of Jacob’s dream in Genesis (28:12), Jesus states that Jacob’s ladder is
replaced by the Son of Man. 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.
The Son of Man becomes the place where the earthly and the heavenly, divine and
human, temporal and eternal meet.
When
looked at from this angle, the feast of the Archangels is saying to us that our
God is not merely in the heavens. Our God is not merely a God who has created
the world and left it to its own design. Rather our God is a God who is
intimately connected to the world and present to and in it. Our God is a God
who is concerned about our world and ever willing to lend a hand whenever any
one of us requires it.
Tuesday 27 September 2022
Wednesday, September 28, 2022 - Homily
Wednesday, September 28, 2022 - What is preventing you from following Jesus unconditionally? What will you do about it today?
To read the texts click on the texts: Job9:1-12,14-16; Lk 9:57-62
While part of this text is found also in Matthew, the latter part (9:60b-62) is exclusive to Luke. It concerns the would-be followers of Jesus, and Jesus’ warnings about what discipleship will entail.
To the first
would-be follower who promises to follow Jesus wherever he goes, Jesus responds
by stating clearly that unlike even the foxes that at least have holes, he does
not have anywhere he can call his own. If the would-be follower is ready for
this insecurity, he may follow.
The second
person is called to follow by Jesus, but responds by asking for permission to
bury his father. This was a duty that was binding on all devout Jews. Jesus’
response is harsh and demands that the disciple be primarily concerned about
the kingdom.
The third
would-be follower puts conditions to his following namely that he wants to say
farewell to his family. However, here too the response of Jesus is clear.
Looking back while ploughing leads to a crooked furrow.
Monday 26 September 2022
Tuesday, September 27, 2022 - Homily
Tuesday, September 27, 2022 - Don’t try to teach a pig to sing. It is waste of your time and irritates the pig.
To read the texts click on the texts: Job 3:1-3.11-17,20-23; Lk 9:51-56
The section of the Gospel of Luke
beginning from 9,51 and ending at 19,28 is known as the Travel Narrative or
Journey to Jerusalem. Beginning today and on all weekdays till Advent, (except on feast days) we will be reading from this section of Luke’s
Gospel. It is therefore important to have an understanding of what this section
means. Luke begins this travel narrative by telling us that when the days drew
near for Jesus’ death, resurrection and ascension, he set his face to go to
Jerusalem. Jesus’ arrival at Jerusalem in 19,28 marks the end of this section.
One important reason for this section where Luke diverts from Mark, is so that
Luke can add here material from his own special source and also material from
the source known as “Q” which he and Matthew have in common. In this section we
will also find many parables, sayings meal scenes, controversies and warnings,
through which the Lucan Jesus explicates his way of life.
In the text of today, we will read of
the opposition that Jesus encounters already at the beginning of his journey. A
Samaritan village refuses to welcome him. This rejection of Jesus at the
beginning of his ministry coincides with the rejection at the beginning of his
ministry in Nazareth (4,16-30). This foreshadows the rejection that Jesus will
face in Jerusalem. In response to the rejection, James and John want to react
and destroy the whole village. Jesus’ rebuke of James and John is an indication
that he will not use violence in his ministry, but will win people only through
love. The last verse of this text where we are told that they went on to
another village also makes clear that Jesus will not force his teaching on
anyone who does not want to listen to it.
Sometimes we are faced with opposition
with regard to an idea that we may put forward or a suggestion that we may
offer. When we identify with that idea or suggestion and feel rejected when it
is rejected, then we might be tempted like James and John to react. The
attitude of Jesus invites us to detach ourselves from all that we propose, so
that we can continue to stay calm and collected.
Sunday 25 September 2022
Monday, September 26, 2022 - Homily
Monday, September 26, 2022 - How will you show through your actions that you belong to the kingdom?
To read the texts click on the texts: Job 1:6-22; Lk9:46-50
This scene shows the disciples debating
among themselves as to which of them was the greatest. The fact that this
episode occurs immediately after Jesus has predicted his passion, death and
resurrection for the second time, shows that the disciples have not understood
the meaning of Jesus’ predictions. In his response to their argument, Jesus puts
a child by his side as an example of what it means to be the greatest. The one
who like a child acknowledges total dependence on God, the one who does not
have any visible means of support, is the one who is greatest.
The second scene in this section is the
last one before Jesus turns towards Jerusalem, and also shows the disciples of
Jesus in a poor light. This is the only scene in which the apostle John appears
alone in the Synoptic Gospels. Here he acts as the spokesman for the group. The
reason why they try to stop the unnamed exorcist is because he does not belong
to the “inner circle”. The irony is that they as disciples were not able
earlier to cast out a demon (9,40), and now someone who is not even part of
their group is able to do so. Jesus’ response calls for openness and tolerance.
Jesus also seems to say that one’s actions will determine who belongs and does
not belong to the kingdom.
Even two thousand years after Jesus, we
do not seem to have understood the meaning of what it takes to belong to the
kingdom. We keep associating greatness with possessing things or having
authority to dominate. Authority for anyone who belongs to the kingdom can only
be translated as service.
Though the Gospels do seem to indicate
that Jesus came primarily for the Jews, his was an inclusive approach. He
excluded no one. All who were open to receive his radical message were welcome
to be part of his community. We need to be constantly aware of this especially
when we make such clear distinctions between those of other faiths and
ourselves. They are also called in their own way.
Saturday 24 September 2022
Sunday, September 22, 2022 - Is my faith mere “lip service”? What prevents me from “acting” out my faith?
To read the texts click on the texts: Am 6:1, 4-7; 1 Tim 6:11-16; Lk 16:19-31
While
at first reading, both the text from Amos and the Gospel text of today might
seem to indicate that riches are bad, or that luxury is to be shunned, or that
one must live an ascetic life. A deeper reading however, indicates that the
core question of these texts is “Am I my brother/sister’s keeper?” (Gen 4:9).
Riches and luxury are a problem when they are gained at the expense of others’
misery. They are a problem when they
deaden the mind and the senses to responsibility. They are a problem when they become
ends in themselves or when those who possess them become insensitive and
unfeeling to the needs of others around them.
This
is what the readings of today seem to point to. The Gospel parable of today has
often been titled as the parable of “Dives and Lazarus”. It may be seen to be
divided into three parts. In the first part, the focus is on rich man’s
opulence and wealth. The rich man is not
named. The Latin term “dives” means “rich”.
In the second part, the focus is on the rich man’s death and burial. In
the third part, which is the longest, there is, for the first time in the
story, a dialogue. It is between the rich man and Abraham and this is the
climax of the story.
The
story begins by describing the rich man and his dress and food. The “purple and
fine linen” may signify that he was a high ranking official, since the Romans
had set standards regarding who could wear purple and how much purple they
could wear. In contrast to the rich man, there is a poor man, named Lazarus. It
is significant that Lazarus is the only character in any of Jesus’ parables who
is given a name. The name Lazarus means “God helps”. The fact that he is at the
gate of the rich man’s house signifies that, though the rich man could see
Lazarus, he was not aware of his existence. He was so caught up in his world of
material things; he was so caught up in his luxuries and personal enjoyment,
that he was unable to see reality right before him. The problem was not so much
the riches or luxuries that the rich man was enjoying but that they had blinded
him from the reality around him. They
had made him immune to the suffering of those whom he could see.
Amos
speaks, in the first reading of today, of this same callous attitude on the
part of the rich. These are the ones who, like the rich man of the parable,
have lived lives of ease and eaten their fill, without being concerned about
the numerous poor and their unmet needs. This is why they are the ones who will
be the first to suffer exile and punishment. They have not been their
brother/sister’s keepers.
God,
however, is the keeper of the poor as is made explicit in the detail found in
the Gospel. Lazarus was carried away by
angels to the bosom of Abraham. The rich man may have deliberately ignored
Lazarus and pretended that he did not exist, but God is aware of Lazarus. God
indeed came to Lazarus’ help. The death
of the rich man, in contrast, is described in a short sentence: “The rich man
also died and was buried.” This indicates both that he was forgotten soon after
his death and strikingly, how transient is his opulence and wealth. His riches
are of no consequence now. He has to leave all that he has behind. He can take
nothing with him. No matter how rich he was, or how much he possessed, he had
to let go when his time was up.
None
of us knows when that time will be, but all know that we can take nothing with
us. Paul exhorts Timothy, in the second
reading of today, to shun riches which can be as shown, in the case of the rich
man and to the people of Amos’ time, as the root of many evils. He must pursue
instead that which remains, even when all else has gone, namely, concern for
others manifested in unconditional love. It is love alone which is eternal and
which does not die. It is love alone which remains forever. This is the love
that was manifested by Jesus from the beginning of his ministry right to the
time that he stood, witnessed before Pilate, and was put to death. Jesus lived
a life that showed that every human being was his brother or sister and he was
indeed, their keeper. As disciples of Jesus, we have to realize that each one
of us, like Jesus, is indeed, our brother or sister’s keeper.
A
number of questions to which there are no easy answers are raised by this
parable and we must reflect on them constantly if we are not to lose touch with
reality.
Ø
Can I be accused of sins of lack of concern, inability to assess the reality of
situations, closing my eyes and ears to the injustices around me, being caught
up in my own small world? Does my reflection on sin include “sins of omission”?
Ø
Is my attitude towards those less fortunate than I one of condescension? Do I
regard them as persons, like myself?
Ø
Did the brothers of the rich man get the message?
Ø
How would you like to conclude the story? Place yourself in the position of the
rich man’s brothers and write down what you would do to ensure that you do not
suffer the same fate as the rich man.
Friday 23 September 2022
Saturday, September 24, 2022 - Homily
Saturday, September 24, 2022 - Does it make sense to proclaim a “Suffering Messiah” today? How will you do it if it does?
To read the texts click on the texts: Ecclesiastes 11:9–12:8; Lk 9:43-45
The second
Passion prediction in the Gospel, which is our text for today, follows
immediately after Jesus’ mighty work in exorcising the demon in the previous
scene. It is only in Luke that Jesus announces his passion and death while “all
were marvelling at everything he did.” Only Luke adds the phrase, “Let these
words sink into your ears;” in order to bring out the gravity of the
pronouncement. He abbreviates the Passion prediction of Mark, so that his
passion prediction simply has “the Son of Man is to be delivered into the hands
of men.” Through this shortening, Luke focuses on Jesus’ “being handed over” or
“delivered”, and omits any reference to Jesus’ death and resurrection. Like in
Mark, here too the disciples’ are not able to understand. However, Luke gives a
reason for this, namely “it was concealed from them”, though he does not say by
whom.
It is not easy
for us to give up control. Most of us like to be in control of every situation
so that we do not need to depend on someone else. These verses are calling us
to understand that this is not always possible or even necessary. There may be
times when we need to give up control and especially to God acting through
humans if we are to be faithful to his will.
Thursday 22 September 2022
Friday, September 23, 2022 - Can you identify with a “Suffering Messiah”? Would you have preferred that Jesus not go to the Cross? What kind of death would have preferred Jesus to die?
To read the texts click on the texts : Ecclesiastes 3:1-11; Lk 9:18-22
Though Luke
depends on Mark for this scene of Peter’s confession, he has made some
significant changes in order to bring out his meaning of the text. The first is
that unlike Mark, Luke does not give the geographical location (Caesarea
Philippi), but gives instead the context of the prayer of Jesus. Through this
change, Luke makes the confession a spiritual experience. Luke also changes
Marks, “one of the prophets” to “one of the old prophets has risen.” Though the
difference does not appear to be great, it is for Luke. In the Gospel of Luke,
before Jesus everything is old. Jesus makes all things new. Luke has also eliminated
Peter’s refusal to accept Jesus as the suffering Messiah and the rebuke of
Peter by Jesus. Luke avoids narrating Marcan texts that show Peter and even the
disciples in a bad light.
The second
question to the disciples, “But who do you say that I am?” shows on the one
hand that the answers given of the crowd’s understanding of Jesus are
inadequate, and on the other that Jesus wants to know their understanding of
him. In all the Synoptic Gospels it is Peter who answers, but here too Luke
adds to Mark’s, “You are the Christ”, the words “of God”. The Greek word
“Christos” means in English “the anointed” and this conveys the meaning of
royalty. However, by his addition, Luke also brings in the prophetical
dimension of Jesus’ person and mission. This prophetical dimension is
explicated in the verses, which follow the confession of Peter, in which Jesus
explains the kind of Christ/Messiah/Anointed One that he will be. The reason
for the rebuke or “stern order” not to tell anyone is because Jesus wanted to avoid
any misunderstanding of the term which could be understood only in the glorious
sense. Jesus as “the Christ of God” will come in glory, but only after he has
gone to the cross, died, been buried and then raised.
Wednesday 21 September 2022
Thursday, September 22, 2022 - You know a great deal about Jesus, but do you really know him? When did you last meet him personally?
To read the texts click on the texts: Ecclesiastes1:2-11; Lk 9:7-9
This text (9:7-9) forms the meat of the sandwich formed by the sending out of the Twelve (9:1-6) and their return (9:10-17). In a sandwich construction, an event is begun, interrupted by another event and the first event is continued and completed. In this instance, the disciples are sent on mission (9:1-6), the return is interrupted by the question of Herod (9:7-9) and the event of the sending out of the disciples is continued and completed by their return (9:10-17). In such a construction, the first and the third events throw light on the event in the middle or the meat of the sandwich. The first and third events narrate the sending and successful return, and it is in this light that the question of Herod, “Who is this?” which is the second event or in the centre, must be read. Herod’s desire to see Jesus foreshadows coming events. When Herod did meet Jesus, his desire to see Jesus was fulfilled, but he wanted only to see Jesus perform a sign. He never really grasped the answer to his own question. Though John the Baptist has been beheaded and Jesus will also be killed, yet the violence of the wicked will be no match for God’s grace. The success of the disciples’ in mission is only a shadow of the success that Jesus will experience in mission.
Tuesday 20 September 2022
September 21, 2022 - THE FEAST OF ST. MATTHEW - Matthew wrote a Gospel to share his experience of the Lord. What will you do today to share your experience of the Lord?
If you wish to read the texts click here: Eph 4:1-7, 11-13; Mt 9:9-13
Most
scholars hold today that the Gospel of Matthew was written after Mark.
Matthew’s Gospel was the one that was used most often in the early Church and
so it has been placed before Mark in the Bible. It is known as the Ecclesial
Gospel or the Gospel of the Church. One reason for this is that Matthew’s
thesis seems to be that since Israel for whom Jesus came rejected Jesus as
Messiah, the Church has become now the new and true Israel. Also Matthew is the
only one of the four Evangelists who uses the word “Ekklesia” translated
“Church” in his Gospel (16:18;18:17). There is however, throughout the Gospel
the tension between Particularism on the one hand and Universalism on the
other. The Jesus of the Gospel of Matthew is sent “only to the lost sheep of
Israel” (15:24; see also 10:6) and the same Jesus can tell Israel “the kingdom
of God will be taken away from you and given to a nation producing the fruits
of it” (21:43).
Matthew’s
Gospel begins with the genealogy of Jesus, which goes back to Abraham. Joseph is
not called the father of Jesus but the husband of Mary (1:16) since Matthew is
clear that Joseph was not the biological father of Jesus. The birth of Jesus is
then narrated, followed by the visit of the wise men to Bethlehem and Herod’s
plan to kill Jesus. This leads the family to go to Egypt where they remain till
Herod’s death and then return to Nazareth. The birth, flight into Egypt and
return to Nazareth all fulfil scripture. Matthew then goes on to narrate the
Baptism of Jesus by John and Jesus’ temptations and his overcoming them. Jesus
then begins his public ministry in Galilee after calling the first four
disciples. Unlike Mark, which is a story, Matthew intersperses his narrative
with long discourses. The first of these is the Sermon on the Mount (5:1-7,29).
There are four other discourses in the Gospel. These are The Mission Discourse
(10:1-11:1), The parable Discourse (13:1-53), The Community Discourse
(18:1-19:1) and the Eschatological Discourse (24:1-26:1). Each of these
discourses ends in a similar manner with the words, “and when Jesus had
finished (7:28; 11:1; 13:53; 19:1; 26:1). This is also Matthew’s way of
focussing on the teaching of Jesus and giving it as much if not more importance
that the deeds of Jesus. Like in Mark, Jesus enters Jerusalem triumphantly, but
soon encounters opposition, which grows and leads to his arrest, passion and
death. The Gospel ends with accounts of the resurrection appearances of Jesus
to his disciples and what is known as the Great Commission, in which the disciples
are commanded to go to all nations and make disciples of them and assured of
the presence of the ever present Lord to whom all authority in heaven and earth
has been given (28:16-20).
The
characteristics unique to Matthew’s Gospel are as under:
1. Matthew mentions five women in his genealogy
(Luke has no mention of women). While many explanations have been offered to
explain this fact the most plausible one is that in the case of all five women
there was something irregular in their union with their husbands.
2. The visit of the wise men from the East
(2:1-12) is exclusive to Matthew and probably with the intention to show that
though the Jewish leaders “know” the details of the birth of the Messiah, they
“do” nothing about it. On the other hand, Gentiles (represented by the Magi) do
not “know” the details, but are willing to “obey and do”.
3. Only in the Gospel of Matthew is the tax
collector who is called referred to as Matthew (9:9) and is referred to as
"Matthew the tax collector" in the list of the disciples (10:3).
4. Matthew uses the phrase "the Kingdom of
God" only in 12:28; 19:24; 21:31.43. Instead, the term "the Kingdom
of Heaven" is preferred (3:2; 4:17; 5:3.10.19.20; 7:21; 8:11; 10:7;
11:11.12; 13:11.24.31.33.44.45.47.52; 16:19; 18:1.3.4; 19:12.14.23.24; 20:1;
22:2; 23:13; 25:1). In some of these, Matthew has changed his Marcan source.
The best explanation of this phenomenon is Matthew prefers to avoid use of the
word "God," using the circumlocution "Heavens" instead.
5. More than the other synoptic gospels, the
Gospel of Matthew stresses the fulfilment nature of Jesus' ministry. The author
explicitly cites Old Testament messianic prophecies as having been fulfilled in
or by Jesus, often with a formula using the verb "to fulfil." The following are those instances that are
unique to the Gospel of Matthew.
6. Matthew often doubles the numbers found in
his Marcan source. Thus one demoniac of Mark 5:1-20 becomes two in Mt 8:28-34;
one blind man of Mark 10:46-52 becomes two blind men in Mt 20:29-34. Matthew
also has in 22:2 an ass and a colt where Mark 11:2 has only a colt. One reason
that has been proposed for this is that Matthew wants to ensure the proper
number of witness that was required to certify an act.
7. Only in Matthew 16:17-19 is Peter commended
by Jesus after his answer that Jesus is “the Christ, the Son of the living God”
and given the keys of the kingdom and the power to bind and loose. This is
interpreted here as the authority to determine who is allowed in and for the authority
to determine what interpretation of the law is binding. Also Peter’s failed
attempt to walk on water (14:28-31) after Jesus has successfully done so and
the incident of payment of the Temple tax in which Peter is asked to go to the
sea to find a shekel in a fish’s mouth (17:24-27) are exclusive to Matthew.
This probably indicates that Peter was an important figure in the Matthean
community.
8. Matthew alone narrates that Judas was paid
thirty pieces of silver for his willingness to betray Jesus (26:14-16). While
some see the connection with Zech 11:12-13 where thirty shekels of silver is
mentioned as the wages of the shepherd, others see it as related to Exodus
21:32 which is price that had to be paid by the owner of an ox to the master of
a slave who was gored to death by the ox. Judas’ repentance and suicide is also
exclusive to Matthew (27:3-10)
9. Pilate receiving a message from his wife to
have nothing to do with Jesus (27:19) and his washing his hands and declaring
himself innocent of the death of Jesus (27:24), are incidents that are found
only in Matthew. Some see this as Pilate’s obedience to the command of God
communicated to him by his wife’s dream and also as Matthew’s attempt to put
the onus for the death of Jesus on the shoulders of the Jews. This is also
probably why Matthew alone has the people as a whole answer, “His blood be on
us and on our children!” (27:25).
The
text chosen for the feast contains the call of Matthew, and Jesus’ fellowship
with tax collectors and sinners. It is only in the Gospel of Matthew that the
tax collector is called Matthew. In Mark and Luke he is called Levi. However,
in the lists of the Twelve in both Mark and Luke, the disciple is named Matthew
and Levi does not appear. It is unlikely that Matthew and Levi refer to the
same person. It was rare for Jews to have two different Jewish names. The
reason for the author choosing the name Matthew remains unknown. However, in
the text what strikes one is that whereas most people who passed by the tax
office would see a corrupt official; Jesus was able to see a potential
disciple. It was Jesus’ way of looking that led to the transformation and the
response of Matthew to the call. In his response to the objection of the
Pharisees, Jesus responds with a common proverb about the sick needing a
doctor, and also quotes from Hoses 6:6, which here is interpreted to mean that
the mercy of God in Jesus is extended to all humanity and takes precedence over
everything else. All else must be understood in this light.
There
are times when we judge people too easily and many of these times our judgement
of them is negative. This is also how we often look at the whole of creation
and because we put labels on things, people and all else in creation, we may
miss out on the uniqueness that each possesses.
Monday 19 September 2022
Tuesday, September 20, 2022 - Homily
Tuesday, September 20, 2022 - Would Jesus point to you as a member of his family? Why?
To read the texts click on the texts: Prov 21:1-6.10-13; Lk 8:19-21
Though this
text, which concerns the mother and brothers of Jesus, is found also in Mark
3,21-22 and 3,31-35 and Matthew 12,46-50, Luke narrates it quite differently
from both. In Mark 3,33 and Matthew 12,48 Jesus asks who his mother and brothers
are. In Luke, however, Jesus does not ask this question, but says simply when
told that his mother and brothers desire to see him, that his mother and
brothers are those who hear the word of God and do it. Luke thus gives a
positive thrust to the scene unlike Mark and Matthew. It might be said that
while in Mark and Matthew Jesus seems to reject his physical family and choose
instead the crowd (so Mark) or his disciples (so Matthew), in Luke he does not
do so. This means that though family relations with Jesus are not based on
physical relations but on the word of God, his physical family does indeed hear
the word of God and acts on it.
Sunday 18 September 2022
Monday, September 19, 2022 - What is the Good News according to you? Will you share it with others today? How?
To read the texts click on the texts: Pro3:27-34; Lk 8:16-18
These verses in Luke are a commentary on the Parable of the Sower, which in Luke appears in 8,5-8. Just as a farmer sows the seed so that all of it may bear fruit, so also a lamp is lit so that it may give light. Like seed is sown not to be trampled on, eaten by birds, to wither or to be chocked, so a lamp is lit not to be hid under a jar or under a bed. Knowledge of the kingdom is not esoteric or secret, reserved for a particular group alone, but must be made known to all. It is knowledge, which must be shared openly with others. It is indeed the Good News, since it is a communication of love, and therefore it must not only be heard, but also experienced. By adding, “Then pay attention to how you listen”, the Lucan Jesus reminds listeners that they can choose and control how they will listen to the word of God. A total openness to the word of God results in an appropriate response to it.
Saturday 17 September 2022
Sunday, September 18, 2022 - How do you attain the focus in your life?
To read the texts click on the texts: Am 8:4-7; 1 Tim 2:1-8; Lk16:1-13
The story is told of a
man who was caught stealing. He was ordered by the king to be hanged. On the
way to the gallows, he said to the governor that he knew a wonderful secret and
it would be a pity to allow it to die with him. He wanted to disclose it only
to the king and so, he was taken to the king. He told the king that he would
put a seed of a mango into the ground and, through a secret taught to him by
his father, he would make it grow and bear fruit overnight. There would be no
need to wait for the mango season or for years; the result would be almost immediate.
The king was intrigued.
The next day, the thief,
accompanied by the king and several ministers and officers of high ranking, was
taken to a field. There, the thief dug a hole in the ground and spoke out the
secret saying, “For this seed to grow overnight, it must be put into the ground
only by a man who has never stolen or taken anything which did not belong to
him. That man must be a totally honest man. Since it will only grow if this
condition is fulfilled, I cannot do it since I am a thief. One of you will have
to plant the seed.” The thief turned to the Vizier who, frightened, said that
in his younger days he had retained something which did not belong to him. The
treasurer said that dealing with such large sums, he might have entered too
much or too little and even the king owned that he had kept a necklace of his
father’s without permission. The thief then looked at all of them and smiled.
The king, pleased with the ruse of the thief, pardoned him.
On the one hand, a story
like this might lend itself to being interpreted to mean that dishonesty or
thievery is all right. It might be taken to mean that, though the man had done
something wrong, he got away with subterfuge and cunning. However, the point is
not so much that, as the fact that, when faced with death, the thief uses all
his ingenuity, creativity, and inventiveness to save his life. He uses all his
skill to get out of an extremely difficult situation.
This is also the point
that Jesus makes in the parable that forms the Gospel text for today. Jesus is
not praising dishonesty or even the dishonest steward. His focus in the parable
is on the prompt and speedy action that the steward takes. He takes control of
a terrible situation and acts decisively because his livelihood and therefore,
his life are at stake. He casts caution to the winds, seizes an opportunity and
makes provisions for his future.
More importantly, the
focus of Jesus is on the contrast between the steps that a person takes for
things that are temporary and the lethargy that is shown by most when it comes
to things that are eternal. This is what Jesus means when he says,” … for the
children of this age are more shrewd in dealing with their own generation than
are the children of light.”
This lethargic attitude
regarding things that are eternal is the attitude that Amos berates in the
first reading of today. The people imagined that the good fortune that they
were presently enjoying would continue forever and so, concentrated only on earthly,
temporary realities. They would not repent, or seize the opportunity to make
amends. They would continue to carry on with the evil they were doing. They
would continue to “practice deceit with false balances” “trample on the needy
and bring to ruin the poor of the land”. They would continue to cheat the poor
and downtrodden and be concerned only with how much they can earn for
themselves and that, through unfair and unjust means. Their belly has become
their god.
Yet, now is the time of
salvation, now is the appointed hour and so, decisions as important as these
cannot be left for tomorrow or even later. The kingdom of God is indeed in our
midst and in us and this is why we who are called to focus on permanence and
eternalness have to act in the present moment. How is this focus attained? What
changes must we make in order to get back this focus?
Paul gives us an
indication in the second reading of today when he calls Timothy, and us, to
supplications and prayers for a peaceable life.
This is a life where each
person will live in dignity. This is a life where no one will be in need
because there will be equitable distribution and each will have what he/she
needs.
This is a life in which
none will show the greed and selfishness that has become so much part of our
culture and way of living.
This is a life in which
“Christ Jesus, himself human,” who dared to give himself as a ransom for all,
is the inspiration that, if followed, will make that life a reality.
This is a life in which
each one is determined to live for the values of love and justice – everlasting
values of the kingdom of God.
Friday 16 September 2022
Saturday, September 17, 2022 - Homily
Saturday, September 17, 2022 - 1. Do I usually focus more on the reaping than on the sowing? Do I focus more on the result than on the action? Do I focus more on the future than on the present?
To read the texts click on the texts:1 Cor 15:35-37,42-49; Lk 8:4-15
The text of today combines both the Parable of the Sower (8:5-8) and the allegory (8:11-15) {in an allegory, every element in the story is given a meaning. So, the seed is regarded as the word of God, those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe an be saved, and so on}. Though it is true that the Sower disappears from the scene after he is first mentioned, and the seed takes centre stage, the parable is really one of contrast between the beginning and the middle, and the end. Thus, the Sower (whom the end will affect) is still an important figure in the parable. Since many have confused the allegory with the Parable, the meaning of the parable may have been missed. In this reflection we will focus on the Parable.
Thursday 15 September 2022
Friday, September 16, 2022 - Does the plight of others affect me at all? What do I do about it?
To read the texts click on the texts:1 Cor 15:12-20; Lk 8:1-3
This is a text
that is exclusive to the Gospel of Luke and is about the women who ministered
to Jesus during his ministry. It begins by presenting Jesus as an itinerant
preacher going through the cities and villages in order to proclaim the good
news of the kingdom.
Luke often
mentions a corresponding female or group whenever he mentions a male. He does
this first in the example of Zechariah and Elizabeth, and then in the examples
of Joseph and Mary, Simeon and Anna. Here too, after Luke has mentioned the
Twelve, he mentions women. Mary Magdalene is identified at the one from whom
seven demons had gone out and Joanna as the wife of Herod’s steward Chuza and
these two appear also in 24,10 in the episode of the empty tomb. Susanna the
third woman named here does not appear elsewhere in the Gospel. These and other
women provided for Jesus out of their resources.
The striking
point about this text is the fact that the disciples were women. At a time when
a woman was looked down upon and her place in society was pre-determined, it is
quite amazing to note that these became followers of Jesus and even provided
for him. This is an indication of the openness that Jesus possessed and of his
freedom from all kinds of constraints.
Wednesday 14 September 2022
Thursday, September 15, 2022 - Our Lady of Sorrows - Homily
For those who believe, death is not the end. There is the resurrection
Thursday, September 15, 2022 - Our Lady of Sorrows
To read the texts click on the texts: Heb 5:7-9; Jn 19:25-27; Lk 2:33-35
The
title, “Our Lady of Sorrows,” given to our Blessed Mother focuses on her
intense suffering and grief during the passion and death of our Lord.
Traditionally, this suffering was not limited to the passion and death event;
rather, it comprised “the seven dolours” or “seven sorrows” of Mary, which were
foretold by the Simeon who proclaimed to Mary, “This child is destined to be the downfall and the rise
of many in Israel, a sign that will be opposed and you yourself shall be
pierced with a sword so that the thoughts of many hearts may be laid bare”
(Luke 2:34-35). These seven sorrows of our Blessed Mother included the flight
of the Holy Family into Egypt; the loss and finding of the child Jesus in the
Temple; Mary's meeting of Jesus on His way to Calvary; Mary's standing at the
foot of the cross when our Lord was crucified; her holding of Jesus when He was
taken down from the cross; and then our Lord's burial. In all, the prophesy of
Simeon that a sword would pierce our Blessed Mother's heart was fulfilled in
these events. For this reason, Mary is sometimes depicted with her heart
exposed and with seven swords piercing it. More importantly, each new suffering
was received with the courage, love, and trust that echoed her fiat, “let it be
done unto me according to Thy word,” first uttered at the Annunciation
The
readings chosen for the feast are from Hebrews and a choice of either John or
Luke. All three readings speak about how Jesus and Mary handled suffering in
their lives and how we can learn from them.
The
text from Hebrews speaks about the total humanity of Jesus to make abundantly
clear that the suffering that Jesus went through was an integral part of his
earthly life. Though he was challenged with accepting the Cross and though he
prayed that the Cross be taken away, what was more important than that was
‘doing God’s will’. This led to acceptance of the Cross willingly and
courageously.
The
Gospel text from Luke is Simeon’s second oracle and addressed specifically to
Mary. It prefigures the rejection of
Jesus. Not all will receive the salvation that has been prepared, see the light
of revelation, or recognize the glory of God in the coming of Jesus. The sword
that will pierce Mary’s heart refers to the rejection of her son and to the
final rejection on the Cross. Mary’s response is courageous, because she knows
like Jesus that God’s will for her son is infinitely better than anything she
could hope for.
The
scene in the Gospel of John is where four women are named standing by the Cross
(his mother, his mother’s sister, Mary the wife of Clopas and Mary Magdalene).
Of these the focus falls on Mary, the mother of Jesus and the beloved disciple
who is given charge of the mother of Jesus. While the beloved disciple is
indeed a historical figure, he/she can also be anyone who loves Jesus. The
command of the Lord to such a disciple, who loves him, is that he/she must also
take his mother into their home because she is an integral part of the family
of Jesus.
The
feast of Our Lady of Sorrows is relevant for each of us today. It shows first
of all that though Jesus and Mary were constantly doing God’s will, they were
not spared from the Cross and the challenges and vicissitudes of life. Second
it shows that even in the midst of these challenges we must always remember
that God walks ahead of us and will never abandon us. This is why we never give
up or give in. Finally, it reminds us that sorrow and the Cross is never the
end, but only a step towards resurrection and the fullness of life.
Tuesday 13 September 2022
Wednesday, September 14, 2022 - The Exaltation of the Cross
Wednesday, September 14, 2022 - The Exaltation of the Cross - Lifted up and Exalted
To read the texts click on the texts: Num 21:4-9;Phil 2:6-11; Jn 3:13-17
The
Exaltation of the Cross is one of the twelve great feasts in the yearly Church
cycle. Because the cross is at the heart and centre of all that we as
Christians believe, the Church celebrates the Feast of the Exaltation of the
Cross, the triumph of the cross of Christ over the power of sin and death. And
so this feast provides us with another opportunity to reflect on the central
mystery of our faith: that the one who was lifted up on the cross in
crucifixion has triumphed over the power of sin and death because God highly
exalted him.
This
feast commemorates two historical events: first, the finding of what was
considered the Cross of Christ in the year 326 by the mother of Constantine the
Great, St Helen, and second its recovery from Persia in 628.
A
story is told of Emperor Heraclius who in the year 628 after making peace with
the Persians carried what was considered the Cross on which Jesus hung back to
Jerusalem on his shoulders. He was clothed with costly garments and with
ornaments of precious stones. But at the entrance to Mt. Calvary a strange
incident occurred. Try as hard as he would, he could not go forward. Zacharias,
the Bishop of Jerusalem, then said to the astonished monarch: "Consider, O
Emperor, that with these triumphal ornaments you are far from resembling Jesus
carrying His Cross." The Emperor then put on a penitential garb and
continued the journey and carried the Cross into the Church of Holy Wisdom
where it was triumphantly exalted. It was then resolved that the Fest of the Triumph
or Exaltation of the Cross be celebrated by the Church in all parts of the
world.
The
Cross -- because of what it represents -- is the most potent and universal
symbol of the Christian faith. It is a constant reminder -- and witness -- of
Christ's ultimate triumph, His victory over sin and death through His suffering
and dying on the Cross. The cross, once a tool of death, has become a means to
life, an instrument of our salvation; it gives strength to resist temptation,
it gives hope to seek new life and it dispels fear and darkness.
As
Christians, we exalt the Cross of Christ as the instrument of our salvation.
Adoration of the Cross is, thus, adoration of Jesus Christ, the Son of God who
became Man, who suffered and died on the Cross for our redemption from sin and
death. The cross represents the One Sacrifice by which Jesus, obedient even
unto death, accomplished our salvation. The cross is a symbolic summary of the
Passion, Crucifixion, Death and Resurrection of Christ.
In
the first reading of today we read of how Moses lifted up the bronze serpent in
order to heal and bring wholeness to a broken people. This was God’s way of
showing the people that He was primarily a God who wanted to save and redeem
and not condemn and destroy. The Church and especially the evangelist John
interpreted this lifting of the bronze serpent by Moses as a foreshadowing of
the salvation through Jesus when He was lifted up on the Cross. The Triumph of
the Cross is the Triumph of Jesus Christ whose love for us and obedience to his
Father climaxed with his death on the cross. The deeper meaning of the Cross is
presented in The Christological hymn in today's second reading from the Letter
of Paul to the Philippians. Jesus emptied himself completely, not just becoming
a human being but accepting the worst public death of the society he lived in
to demonstrate the extent of the love of God for us. He died making a willing
statement of love, filling the world with the love he had for his Father and
his Father had for him. We are saved from the horrors of evil, from meaningless
lives due to the love of the Lord. Because Jesus died on a cross for us we are
able to proclaim to the world: Jesus is Lord. His love made this possible. When
we venerate and adore the cross we are saying: Jesus is Lord of our lives.
To
the world this act of surrender on the cross was an act of utter humiliation
and subjugation and the height of folly. To the world this death on the cross
was a wasted life. To the world this death on the cross was a sign of utter
defeat. But what the world calls wisdom, God calls foolishness, and what the
world calls strength God call weakness. Therefore God highly exalted the
crucified one by raising him from the dead. God gave Jesus his own name so that
every creature on earth must now call Jesus “Lord.” What human beings did, God
contradicted. And so in the weakness and foolishness of the cross we see the
wisdom and power of God: Christ crucified. In him and his cross, surrender
becomes power, waste becomes gain and death and defeat become victory and new
life.
The
cross is at the centre of our lives every time we face sickness and death. The
cross is at the centre of our lives in frailty and old age. The cross is at the
centre of our lives every time we feel utterly alone and abandoned. The Cross
is at the centre of our lives every time we are tempted to give in and give up.
It is at the centre of our lives every time we are tempted to throw our hands
up in despair. It keeps reminding us that only when we embrace the cross in the
midst of suffering and abandonment can we understand the power of the
resurrection. Only when we have the courage to keep on keeping on can we like
Christ become victorious and conquer. Only when we embrace the cross is it
possible for God to raise us up and give us new life.
Monday 12 September 2022
Tuesday, September 13, 2022 - Homily
Tuesday, September 13, 2022 - If God were to call you to himself now, what are the three things you would regret not having done? Will you do them today?
To read the texts click on the texts: 1 Cor 12:12-14,27-31; Lk 7:11-17
The miracle of the raising the widow’s son at Nain is a miracle that is found only in the Gospel of Luke. If the centurion’s servant healed in 7,1-10 was ill and at the point of death, the son of the widow in this story is already dead. There are many similarities between this story and that of Elijah’s raising the widow’s son in 1 Kings 17,10.17-24. Luke emphasises that the son was the widow’s “only son” (7,12). Luke also states that when Jesus saw the widow, he had compassion for her.. Jesus raises the boy quite simply with an authoritative command. The crowd responds by regarding Jesus as a prophet and by affirming that God has been favourable to his people through the deed that Jesus had just done.
Sunday 11 September 2022
Monday, September 12, 2022 - Will you keep on keeping on today; even when things might not go the way you plan?
To read the texts click on the texts:1 Cor 11:17-26,33; Lk 7:1-10
In the story of today’s Gospel, we will
read of a centurion’s response of faith in Jesus. The emphasis in the miracle
is given to the power of Jesus’ word. There is a close parallel to this story
in Matthew and a more distant parallel in John. In Matthew, the servant is
“lying paralysed at home”, whereas in Luke, the “slave is at the point of
death”. While in Matthew, it is the centurion himself who comes to make the
request of Jesus, in Luke; he sends first a delegation of elders who would have
been leaders of the synagogue. They vouch for the merit of his request. As
Jesus starts for the centurion’s house, a second delegation is sent. This time
it is the friends of the centurion. The centurion’s words, “I am not worthy”
contrast sharply with the tribute paid to him by the Jewish elders, who
testified, “He is worthy”. The effect is to place the centurion in an even
better light. The centurion’s words may also convey that he was aware that the
Pharisees’ regarded a Gentile’s house as unclean and that a Jew would be
defiled by entering his home. He is also confident that Jesus could heal at a
distance. Just as he acts by commanding his subordinates, he expects no more
than that Jesus would do the same. The point of the story is Jesus’ affirmation
of the centurion’s faith and not the report of the healing that concludes the
story. Luke’s description communicates Jesus’ surprise at the Gentile’s faith,
and his approval as well. Where Jesus would have expected to find faith in an
Israelite, here he finds it in a Gentile.
There are times when after having tried all available means to solve a problem that we might be facing, we might be tempted to throw up our hands in despair and simply give up. The centurion’s faith is an inspiration to everyone of us that we need to keep on keeping on despite all evidence to the contrary.
Saturday 10 September 2022
Sunday, September 11, 2022 - The Prodigal Father
To read the texts click on the texts: Ex 32:7-11,13-14; 1Tim 1:12-17; Lk 15:1-32
The
Parable in the Gospel text of today is popularly known as “The Prodigal Son.”
However, a more apt title is “The Prodigal Father.” This is because the son is
prodigal only with material things. It is the father who is the real prodigal
in the story. It is the father who is lavish. It is the father who is wasteful.
It is the father who is a spendthrift, but with his love. The prodigality of
the father’s love shines through the whole story.
Demanding
his share of the property while his father was still alive would mean that the
younger son regarded his father as dead. The younger son’s selfishness and
self-centeredness led him to concentrate only on his own wants. The needs of
the other did not matter. Despite this offensive and rude demand, the father gives
the younger son what he demands. The father will be selfless. He will hold
nothing back. For the father, the son’s wants are greater than his own needs.
The selfishness of the son reaches its depths when he spends all that he
receives from his father for his own pleasure and enjoyment.
This
is the selfishness shown by the people in the first reading of today when they
make “gods” of things. They are so caught up in their own desire for pleasure
and gratification that they will stoop down to making things ends in
themselves. They forget that the one end is God. However, like the father in
the Gospel text, God shows that, despite the people’s selfishness, God will be
selfless. Despite their abandoning God, God will not abandon them. Though by
right, and in justice, God ought to have let God’s wrath burn against the
people, God relented and, after listening to Moses, did not bring on them the
destruction that was intended. God’s love exceeds mercy and this love is shown
in giving people a chance to change, a chance to repent. The repentance that
the people are called to is shown by the younger son in action. When he is in
dire straits and at the lowest depth of his life, he comes to his senses. He
realizes that he can go back. He realizes that there is mercy. He realizes that
his father’s love will take him back. However, the reality of the father’s
welcome goes beyond the younger son’s expectations. He is not even allowed to
finish the act of contrition that he had prepared. He is not allowed to finish
speaking his words of remorse and regret. His father does not need words. His
father does not need to know how many sins his son has committed. His father
does not ask for an account of the money that he squandered, nor does he impute
guilt to his son. It is enough for the father that his son has come home. It is
enough that his son who had gone away has returned. It is enough that the son,
who was lost and dead, is now found and alive.
The
Apostle Paul experienced this mercy and love and he speaks about this in the
second reading of today. God did not count his sins against him. God did not
hold his wrong doings in front of his face. God forgave his blasphemy. God
showed him mercy. This mercy is intrinsic to God and is borne out by the name
that the Son of God bears: Jesus. It is the name which means God saves from
sin. It is a name which means that, no matter how far away we might go, no
matter how many graces we squander, no matter how many sins we commit, God, in
Jesus, will ever love and forgive.
If
this is so evident why do so many people find it difficult to believe that God
is good and loving, that God is forgiving and merciful, and that God’s mercy
always outweighs human sinfulness? The answer to this is found in the second
part of the Parable of the Gospel text and in the attitude of the elder son.
For him, like for many of us, the relationship with his father is one of quid
pro quo or barter exchange, rather than love. He is good only because he hopes
to receive reward. He does not address his father as “Father”, nor does he
refer to his brother as “brother”. He distances himself from both his father
and his brother and attaches himself to his own merit and fidelity. He argues
his case on the grounds of what he thinks he rightfully deserves. Even as he does
this, he points to the failings of the younger son.
The
elder son 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. He represents all of us who
have an image of God as one who must reward us for the good that we do and a
God whom we dare not displease because we might be punished. However, even to
persons such as these, God continues to reach out in love. God continues to
plead with such persons to realize that their good actions must not stem from a
desire for reward or from a fear of punishment. Good actions must be the
consequence of having received God’s unconditional mercy and love. They must be
the result of having been loved. All persons must love and forgive
unconditionally because that is the way God loves and forgives them.