Sunday, April 28, 2024 - Homily

 

Sunday, April 28, 2024 - Are you part of the vine or the cut off branch?

To read the texts click on the texts: Acts 9:26-31; 1 Jn 3:18-24; Jn 15:1-8

A tribe in Africa has what we may consider an unusual way of punishing offenders. The one who commits an offence is simply banished from the tribe and is forbidden to have any contact with anyone from it. Research into the lives and workings of these tribes has shown that the one who is so banished has always died within a few days. The reason for the death, researchers point, out is not that the person was not able to fend for him/herself, but the fact that the banished person realizes that such a life is not worth living and simply gives up on life.

The Discourse of Jesus on the Vine and the branches seems to make this very point. It also gives us a beautiful image of Church and in doing so, states emphatically that Christian existence and life is never merely an individual life, but always a life lived in and through community.

The verses of today’s Gospel contain the last of the “I am” sayings in the Gospel of John. Jesus uses a common symbol of the world at that time: Vine. While in 15:1, the relationship with Jesus and the Father is stressed, in 15:5, when the metaphor is used again, Jesus does so in the context of his relationship with his disciples. Thus, the focus of the metaphor is interrelationship. If God is the vine dresser, Jesus is the vine and the disciples are the branches.

While it is easy for most of us to understand God as the vine dresser and Jesus as the vine, it is important for us to understand our role as branches. The first step to this understanding is to note is that on a vine all branches look similar though they are not the same. This similarity suggests cohesiveness and deep inner unity. This unity of the branches is possible only because they grow out of the same vine and it is shown in the fact that all produce the same fruit. This fruit which originates in the vine itself, which is Jesus, is the fruit of unconditional and magnanimous love. Since all produce the same fruit, there is no superior or inferior branch. Each is as precious as the other and is needed to complete the vine. If one branch cuts itself off from the vine not only will that branch wither and die and not be able to produce any fruit, but it will also result in the incompleteness of the vine. This means then that all positions in the Church are only functional and not to be used to dominate or oppress. It also means that each of us is responsible for the welfare of the other.

All too often Christianity has been understood as a religion that has only the individual dimension. The communitarian dimension has been neglected. This is seen in so many of the Sacraments (which are both individual and communitarian) being treated and regarded as private devotions. The approach of many Christians has often been: My God and I. This approach is to misunderstand Christianity and all that Jesus stood for. The metaphor of today makes explicit that mutual indwelling is at the heart of the preaching of Jesus, and that Christianity, while it surely has an individual dimension, just as surely has a communitarian dimension. I am, as a Christian my brother’s and sister’s keeper. Their joys and sorrow, their trials and tribulations, their successes and failures, have to be as real to me as my own if I am to be a Christian in the true sense of the word. The Christian does make an individual commitment and choice to follow Jesus but he/she makes it in and through a community.

This is seen clearly in the first reading of today, in which Saul who became Paul made such a choice. While Paul did have a personal experience of the Lord and was called by him directly, he also had to be accepted by the community who though they were initially afraid because of his past, dared to accept him as one of the branches of the vine. They not only did this, but also made his trial and tribulations their own, protecting him when his life was in danger. In doing so, the community showed in practice what it meant to be part of the vine.

The community lived out the exhortation made by John in the second reading of today in which he asks Christians to love not in word or speech but in action and in truth. The Spirit of Jesus is what sustains the community and constantly reminds them of their status as branches in the same vine. The Spirit that Jesus breathed on the disciples affirms and continues his message of unconditional love. It is a love that makes no distinction, a love that reaches out of itself and a love through which the world will know that he still lives.

Saturday, April 27, 2024 - Homily

 

Saturday, April 27, 2024 - Jesus revealed the Father as unconditional love. How will you reveal Jesus today?

To read the texts click on the texts: Acts 13:44-52; Jn 14:7-14

These verses continue the teachings begun in 14:1. The one who knows Jesus also knows the Father for Jesus reveals the Father as Father. In Jesus, one sees the Father as never before because no one has revealed him like Jesus does. Like Thomas before him, now Philip does not understand what Jesus is saying and in his ignorance, asks a question. He does not realize that in seeing Jesus he has seen the Father because of the revelation that Jesus makes of the Father. In offering himself, Jesus has offered all the revelation that the disciples need to identify the Father.

Jesus can only do what the Father has told him and so his works are those of the Father. Philip and the other disciples must be able to see Jesus as the revelation of the Father, if not in his person, at least through the works that Jesus does. The works flow from his person and are not separate from him but an integral part of who Jesus is. The works, too, are works of revelation. They show that the primary aim of God is not to condemn but to save and so are works that enhance and build up.

Since it is Jesus who sends the disciples, the works that anyone who believes in Jesus will do will be the same as those of Jesus. In fact, these will be able to do even greater works than Jesus. These works will make known the whole story of Jesus as Word made flesh and so, will be greater than those which Jesus does. Since these will be done after the whole Christ event – death, resurrection, and ascension to the Father – they will continue the glorification of Jesus.  They will continue to reveal Jesus to the world, sitting at the right hand of God. Jesus will answer every prayer of the disciples made in his name and he will grant their petitions.

As Jesus made God known to the world through unconditional, magnanimous love, so the disciples are called to do the same. The works that Jesus did have to be continued today if Jesus is to be made present and is to be revealed to a world that does not yet know him. It is the present community of disciples that has the responsibility to continue the mission that Jesus began. Whenever an enhancing word is spoken, whenever an action that heals is done, whenever love is shown in a tangible manner, then the work of Jesus continues and Jesus continues to be made present.

To be sure, the revelation of God that Jesus made can also be recognized in the depths of one’s heart, but this is not the whole story. It is a love that must be shared and revealed to the world if it is to be complete and whole. The incarnation was not a private revelation given to a select few, but an earth shattering event made visible to the whole world. So the revelation of Jesus, today, has to be done visibly and tangibly.

Friday, April 26, 2024 - Homily

 

Friday, April 26, 2024 - Have you, by your narrow mindedness, prevented others from encountering Jesus? Will you realize that he is bigger than anything that you can ever imagine?

To read the texts click on the texts: Acts 13:26-33; Jn 14:1-6

Today’s Gospel reading contains the first of the teachings of Jesus that speak about his departure and what it means for his disciples.  At the beginning of these teachings, Jesus commands his disciples to stand firm. They are not to let the event of his departure overwhelm them. They are not to give in to despair, give up, or lose hope. They must continue to trust and believe. Even though it might seem, on the surface level, that evil is winning, the disciples must realize that God is always in charge and in control of all situations.  They must place their trust in God and in Jesus. Since Jesus shares an intimate relationship with the Father, and since the disciples can do so too, there will be as many rooms as there are believers. God and Jesus will exclude no one who wants to share this relationship with them. Jesus goes, but only to return and so, his going is not permanent. It is a temporary act that must be done and completed. This going and returning will be evidence of his power over everything, including death. Nothing and no one will ever be able to separate the disciples from the love that Jesus has for them. The purpose of Jesus’ returning is to take the disciples to the place where he is: the bosom of the Father. Even as Jesus points to himself as the one who reveals the Father, Thomas misunderstands and asks a question. He interprets the words “where I am going” only as a physical destination and so, protests that, since he does not know the final destination of Jesus, it is not possible to know how to get there. Jesus corrects this misunderstanding with an “I am” saying. “The Way” is not a geographical term or physical road, it is Jesus himself. Thus, to know Jesus is to know the way and, to know the way is to know Jesus. In his being “the Way” Jesus is also “Truth” and “Life”. Jesus is the “Truth’ because he has been sent by God to make God’s word known. He became “flesh” and anyone who recognizes this and listens to his voice, is of the truth. Recognition of the truth in Jesus leads to “life” in abundance. Since the fullness of God’s life was revealed in Jesus, one can only partake of this life through Jesus.

It is important not to be too fundamental in interpreting the last verse of today’s reading. All too often, insistence on the exclusiveness of the Christian way has been responsible for problems in various parts of the world. The Gospels all agree that the approach of Jesus was all inclusive and excluded no one who would want to come to the truth. There is no doubt that Jesus revealed the Father in the most unique of ways, as no one before had ever done. This is because, in the incarnation, God took on “flesh” in all its weaknesses and limitations. Jesus did not simply put on human nature but became like us in every single way and thus, can understand every aspect of our lives. However, by the fact of the incarnation, Jesus also gave us an insight into who God is and who we are called to be. He made us aware of our own limitlessness. Though he limited himself, we must realize that Jesus is much bigger than the narrow image of him we often have. This narrow image is responsible for our restricting him and making him as small as we are.

John was writing about his community’s experience of seeing God in Jesus incarnate and was not concerned with showing the superiority of this revelation over any other or with the fate of believers of other religions. We must keep this in mind when interpreting the last verse of today’s text. We must, however, rejoice because we are privileged to receive such a unique revelation of God in Jesus Christ.

When one brackets out the questions that contemporary Christians falsely import into these verses, there is nothing outrageous or offensive about the claims made here. Rather, at the heart of Christianity is this affirmation of the decisive revelation of God in the incarnation. John 14:6 can thus be read as the core claim of Christian identity; what distinguishes Christians from peoples of other faiths is the conviction given expression in John 14:6. It is, indeed, through Jesus that Christians have access to their God.

Thursday, April 25, 2024 - Homily

 

Thursday, April 25, 2022 - St. Mark, Evangelist - Mark wrote a Gospel to communicate his experience of Jesus. What will you do to communicate your experience?

To read the texts click on the texts: 1 Pet 5:5-14; Mk 16:15-20

The second Gospel was written by St. Mark, who, in the New Testament, is sometimes identified with John Mark. Both he and his mother, Mary, were highly esteemed in the early Church, and his mother's house in Jerusalem served as a meeting place for Christians there.

St. Mark was associated with St. Paul and St. Barnabas (who was Mark's cousin) on their missionary journey through the island of Cyprus. Later he accompanied St. Barnabas alone. We know also that he was in Rome with St. Peter and St. Paul. Tradition ascribes to him the founding of the Church in Alexandria.

St. Mark wrote the second Gospel, probably in Rome sometime before the year 65 C.E..; and possibly for Gentile converts to Christianity. Tradition has it that Mark was the interpreter of Peter. This seems to be confirmed by the position which St. Peter has in the Gospel of Mark.

The Gospel reading for the feast is from Mk16:15-20. Most scholars today regard Mk 16:9-20 as an addition to the original ending of Mark at 16:8. A number of reasons are put forward for this view. The first is that Mary Magdalene is introduced in 16:9 as if she is being mentioned for the first time.  However, Mark has mentioned her before (15:47; 16:1). Second, there is no mention of a Galilean apparition in these verses, though one is explicitly promised in 16:7. Third, these verses are a combination, in summary form, of the post resurrection appearances of Jesus in the other Synoptic Gospels, in John, and in the Acts of the Apostles.

The text of today begins with the command of the Risen Lord to the disciples to proclaim the Good News to all nations. The disciples are challenged to go beyond their fear and with confidence trusting in the power of the Lord. The Lord will accompany them everywhere and their witness will draw all peoples to the Lord.

The enemy of faith is fear. However imperfect our faith, and however many times we remain silent when we should testify to the gospel, we can always return to the Lord. None of us can get so far away from Jesus that we cannot be touched by God’s healing presence. Jesus continues to use each of us even in our weakness to be his messengers of the good news that, in him, God loves everyone.

Let the feast of St. Mark be for each one of us an opportunity to live out our faith and inspire others and draw them to the Lord.

Wednesday, April 24, 2024 - Homily

 

Wednesday, April 24, 2024 - Have you decided “for” or “against” Jesus? How will you show the choice that you have made?

To read the texts click on the texts: Acts 12:24-13:5; Jn 12:44-50

Today’s Gospel reading contains the last public discourse of Jesus in the Gospel of John. It serves as the epilogue to, and summarizes the main themes of Jesus’ public ministry. The words are a proclamation, as indicated by the words “cried out” in 12:44, which begin the discourse. Jesus has been sent as the revelation of God and, though no one has ever seen God, the one who sees Jesus, sees God. Jesus makes God known in a way never known before. He is the unique revelation of the Father as Father since he is Son. His reason for coming into the world was not to hide but to reveal and hence, he came as light. All are invited to come to this light so as not to stay in darkness any longer. Since the invitation that Jesus gives is free, one is not compelled to accept it. Every individual is free to make his/her choice. There is no coercion or force or any kind of pressure to accept. One will not be judged, even if one rejects the invitation, since the prime purpose of Jesus’ coming into the world is not to judge, but to save.  Though this is true, the ones who do not accept the true word spoken in Jesus will have to accept responsibility for the choice that he/she makes.  Jesus keeps revealing all that the Father has asked him to reveal.

These verses are a call to decision and commitment. One has to decide for or against, one has to make a choice. If one does not make a choice “for”, one is, in effect, making a choice “against” because with Jesus, there is no middle way.

Tuesday, April 23, 2024 - Homily

 

Tuesday, April 23, 2024 - Do you believe that God always wants what is best for you? How will you respond if things do not go the way you wish them to go today?

To read the texts click on the texts: Acts 11:19-26; Jn10:22-30

The verses that begin today’s reading inform us that Jesus is in Jerusalem at the Feast of Dedication which was celebrated in December each year. This feast is the Jewish festival of Hanukkah. It celebrated the liberation of Jerusalem from the reign of the Syrian (Seleucid) king Antiochus Epiphanes. Antiochus had defiled the Jerusalem Temple in 167 BCE by building an altar to his own gods within the Temple sanctuary.  In 165 BCE, Judas Maccabeus and his brothers regained control of the Temple and rededicated it to the God of Israel. The eight-day feast took place in the month December and was marked by the lighting of lamps and rejoicing.

The Jewish religious authorities begin the dialogue by asking Jesus whether he is the Messiah. They are annoyed that Jesus is not being explicit. This is the only place in the Gospel of John where Jesus is asked explicitly whether he is the Messiah. Jesus responds that he has been explicit and that he has told them, in no uncertain terms, the truth about himself and yet, they do not believe. Jesus then points to his ‘works” as indicators of this claim. “Works” here does not refer to miracles alone, but to the broader scope of Jesus’ ministry and includes the revelation of himself as having been sent by God.

Belief in Jesus determines whether one belongs to the fold of Jesus. Since the Jewish leaders do not believe, they cannot and do not belong to the fold. Those who belong to the fold hear the voice of the Shepherd and follow trustingly. Following Jesus leads to eternal life which he alone can give. The reason why Jesus can do this is because he has received this gift directly from the Father. What is more is that Jesus and the Father are one. This means that Jesus and God are united in their work of salvation and Jesus shares completely in God’s work.

We are privileged, as Christians, to have as our God one who is Good Shepherd, one whose primary interest and concern is to care for the good of the sheep. Our God is a God who wants to lead us to safety and to places where there is abundance. He wants what is best for us at all times and will do anything to protect us from any kind of harm. Though this is the case, we do not always listen to his voice and we prefer to go our own way. The only result that we can expect, after such a choice, is destruction and death.

Monday, April 22, 2024 - Homily

 

Monday, April 22, 2024 - What is the shepherd calling you to do today? Will you listen to his voice?

To read the texts click on the texts: Acts 11:1-18; Jn10:1-10

These verses contain part of the Discourse on Jesus, the Good Shepherd. This Discourse appears in the Gospel of John after Jesus has healed a blind man on the Sabbath, because of which, the Jews are upset (9:1-41). It is the last full discourse of the public ministry of Jesus. The Farewell Discourse from 14:1-16:33 is exclusively given to the disciples and not to the public. 

The focus in the first part of the Discourse (10:1-5) is on the shepherd and his relation to the flock. A contrast is made between the authorized shepherd and the bandit. The authorized shepherd enters by the gate, but the bandit climbs in another way. The reason for this is because the gate keeper opens the gate for the authorized shepherd but not for the bandit. Since he is the authorized shepherd, the sheep hear and recognize his voice. When he calls, they answer. There is an intimate bond between the shepherd and his sheep. They recognize and know each other. The shepherd walks ahead of the sheep and leads them out. The sheep are confident in his leadership and thus, follow him trustingly. They will not follow a stranger but will rather run away from him. The comment of the evangelist serves two purposes. The first is that the reader must understand that Jesus is using a “figure of speech” and thus, not take the metaphor literally. The reader must realize that many meanings are possible and therefore, must go below the surface, to the deeper meaning. The second point is that the listeners did not understand this figure of speech. If seen in the context of the miracle, and the healing of the blind man on the Sabbath, and the Pharisees objection because the healing took place on the Sabbath, then it seems clear that the authorized shepherd is Jesus and the bandits are the objectors.  Jesus has the good of the sheep at heart and the bandits do not.

In the second part (10:7-16), while pastoral imagery is still used, the Discourse moves in a new direction. Jesus is also the “Gate” for the sheep. The gate has two functions: one is to give access to those who are legitimate and have a right to enter, and the other is to prevent those whose intention is to cause destruction. Rightful entry into the fold is only through Jesus, who is the gate.

The text of today concludes with one of the most beautiful and comprehensive statements of the mission of Jesus. Jesus is the Good Shepherd and Gate. He has come to give life and give it to the full. All who listen to his voice will receive this life in abundance.

As the gate, Jesus is the way to life, but he is not merely that.  He also leads the way and so, is the Good Shepherd. Jesus is the way to life because he is himself life and he leads the way to life because he lays down his own life. These are non-transferable attributes; they derive from the heart of Jesus’ identity as one sent by God.

Sunday, April 21, 2024 - Homily

 

Sunday, April 21, 2024 - Fourth Sunday of Easter - Good Shepherd Sunday - Live as a united community!

To read the texts click on the texts: Acts 4:8-12; 1 Jn3:1-2; Jn 10:11-18

The fourth Sunday of Easter is traditionally known as Good Shepherd Sunday and it is easy to see why. In the eight verses of today’s Gospel, Jesus twice describes himself as the Good Shepherd. This clearly indicates that the thrust of these verses is on meaning of this term and also on the relationship of the shepherd and his sheep. Even as he describes himself as the Good Shepherd, he contrasts himself with the hired hand and through this emphasizes the qualities of the Good Shepherd.

Those of us who live in cities or towns may not be able to fully appreciate this allegory. Our experience of sheep leads us to see them as dumb creatures who are good only for their wool and as food on our tables. However, if we go beyond this superficial understanding and attempt to understand instead the deeper meaning then we will be able to appreciate more fully what Jesus means.

The adjective ‘good’ used here can also be read as “model” or “true” and so Jesus is saying that he is the model of true shepherd. This is a reference to the image of God as the good shepherd in the prophet Ezekiel. There God is described as the shepherd who cares for the sheep, rescuing them from danger, feeding them, tending to the weak sheep, healing the wounds of those who are injured and going after those who are lost.

Jesus as the model or true shepherd does all this and more. He even willingly, and of his own accord, lays down his life for his sheep. He does this not to earn a reward, but as an expression of the love that he has for the sheep which is an expression of love for the Father. This is why he in control of even his own death. No one can take his life, because he gives it up freely and without reserve. However, his death is linked inextricably with his resurrection and ascension, and it is through all these three events that he completes his work as good and true shepherd.

In contrast, the hired hand is the bad shepherd or untrue shepherd. This one is concerned only about his own welfare and not the welfare of the sheep. When such a one takes charge, the sheep are scattered and neglected, and go astray.

The good shepherd on the other hand gathers the sheep and keeps them together. He is concerned not only with the sheep that belong to his fold and so is not exclusive. There are other sheep also, who though not of the fold will listen to the shepherd’s voice because they will recognize it as a voice of unconditional love. They will know that their salvation lies in listening to this voice.

Some may find being compared with sheep derogatory. However, if we understand the metaphor for what it is and capture its essence, we will find that this need not be so. The challenge to the sheep is to listen to the voice of the true shepherd and not the hired hand. This means that in a world in which we hear so many voices, to discern the voice of the true shepherd is not easy. The voice of the shepherd calls first to unity. This unity is manifested in community living, in which each is concerned about the other much like the shepherd who is concerned about each and all. It is also manifested in imitating the true shepherd’s qualities of self-giving and self-sacrificing love. Such imitation of the shepherd will draw all sheep into one fold, in which differences in individuals will not be points of contention, but will be celebrated instead. In the fold of the true shepherd there will be a unity even in diversity, because the mission of the true shepherd is an inclusive one.

This is why Peter can invite the rulers of the people and elders whom he addresses in the first reading of today to join this community of love. It is a community that has one head, one true shepherd, Jesus Christ in whose name and through whose power wholeness occurs. Though he was rejected, crucified, died and was buried, he continues to draw all peoples to him through his resurrection and ascension and being present always.

This gift of being drawn to him is, however, only a foretaste of what is to come. In the second reading John tells his community that they are to receive the grace to see God as he is and will always be: unconditional love.

The readings of today therefore call each one of us to live out our lives according to the model of community envisioned here by Jesus. It is a model of mutual self-giving, of self-sacrifice and of living as a community. It is a model where the needs of the other take precedence over my own. It is a model in which differences are not frowned upon but celebrated. It is a model in which there is a profound unity even in diversity. It is a model grounded in the mutuality of love embodied in the relationship of Jesus and God.

 

Saturday, April 20, 2024 - Homily

 

Saturday, April 20, 2024 - Will you opt for Jesus today? How will you show this in your actions?

To read the texts click on the texts: Acts 9:31-42; Jn6:60-69

The text of today begins with the disciples grumbling after hearing what Jesus has said. The sayings are too difficult for them to accept. Jesus responds to their grumbling by issuing a challenge to them. If this affects them, they will be even more affected when they experience the death, resurrection, and ascension of the Son of Man. Jesus takes the disciples beyond the specific event of becoming and giving bread.  He takes them to the whole of the Christ event and its mystery.  Jesus, as Bread of Life, must be seen in the larger context of God’s plan of salvation through his Son.

The flesh, as flesh, and without the Spirit, is nothing. It cannot give live, nor does it have life. It is the Spirit that gives life and makes the flesh what it is. This means that simply eating the flesh of Jesus, without the right disposition, will not lead to life. Thus, those who eat and drink are not merely eating Jesus’ flesh and blood but the Spirit filled flesh and blood of Jesus. Even as Jesus offers the gift of life, through becoming bread, the gift is rejected because most prefer death. There are still those who will not believe. They have made their choice. God offers the gift of his Son to all, but not all will accept him. This is why many disciples drew back and no longer went with Jesus. This rejection leads Jesus to turn to the Twelve and ask them about their stand. They must choose whether they will accept or reject the offer of life that God makes in Jesus.

Simon Peter responds on behalf of the Twelve and at least verbally accepts that offer of life. He acknowledges that Jesus has the words of eternal life and that he is the Holy One of God, the one set aside by God.

Life always offers us choices. The choices that we are sometimes faced with might not always be what we desire, but the fact remains that we are free to choose. We can choose to be miserable or to be happy, we can choose to fear or to love, and we can choose to say No or to say Yes. Every choice that we make has its own consequences and we must be prepared to face them since it is we who have made the choice.

Friday, April 19, 2024 - Homily

 

Friday, April 19, 2024 - When someone places a new idea in front of you, is your first reaction one of rejection?

To read the texts click on the texts: Acts 9:1-20; Jn 6:52-59

The first verse of today’s text, which contains the question that the “Jews” ask, is occasioned by the statement that Jesus makes in the previous verse. The agitation in their hearts is because Jesus has identified himself with the bread of life. Jesus replaces the manna that their ancestors ate.

Jesus addresses this protest in the verses that follow. The bread that is to be eaten is the flesh and blood of the Son of Man. Refusal to do this means death or non-life. Eating the flesh and drinking the blood results in life and resurrection on the last day. By not mentioning bread and wine and thus, not equating them with the flesh and blood of Jesus, John focuses on the corporeal and not only on the sacramental representations. He also wants to stress that Jesus gives his whole life to all who are willing to receive him. The flesh that Jesus gives is life giving and so is his blood. It is real food and drink that will end all hunger and thirst.

Eating of the flesh and blood of Jesus leads to a mutual indwelling. The one who eats and drinks abides in Jesus and Jesus abides in that person. This relationship is an extension of the relationship between Jesus and the Father. Just as Jesus lives the Father’s life, so all who eat and drink will live Jesus’ life. The penultimate verse concludes the Bread of Life Discourse and repeats a theme that has been prevalent throughout. The bread which Jesus gives has indeed come from heaven and will give life forever and give it permanently, unlike the manna which could offer only temporary life.

The reference to the synagogue in Capernaum is to highlight the difference between Jesus’ teaching and that of the Jewish teachers and the difference between the manna eaten by their forefathers and the Bread of Life that Jesus gives.

It is not always easy to accept ideas which challenge our old way of thinking. Often our first reaction is rejection of that idea. We refuse to think outside the box, and are content with stereotypes with which we are comfortable. We are comfortable with them because they do not threaten us or call on us to change. We prefer that our boats not be rocked. However, Jesus continues to rock the boat and challenge our ways of thinking and being. He continues to wake us from our stupor and keeps inviting us to see more and be more.

Thursday, April 18, 2024 - Homily

 

Thursday, April 18, 2024 - How will you show that you have accepted the gift that God gives in Jesus?

To read the texts click on the texts: Acts 8:26-40; Jn6:41-51

The symbol of “bread” is misunderstood by the people. They respond with unbelief. They grumble at Jesus’ claim that he is the bread of life and has come down from heaven. They protest that they “know” where Jesus comes from, they are aware of his antecedents. Even as they make such a statement, they are unaware of its error. They “think” they know, but in reality do not know.

Jesus addresses the crowd and asks them to stop their grumbling and then repeats the promise made earlier of resurrection on the last day for the ones who will believe. To reiterate the point that he makes, Jesus appeals to scripture and specifically to the prophets. “And they shall all be taught by God” refers to the initiative that God takes. The emphasis is on God who does the teaching. This means that Jesus’ commission is divinely ordained and not from humans. If the ones who hear realize this, then they will come to Jesus and they will have learnt correctly. This means that, while God does take the initiative, humans are responsible for responding accurately.

Jesus shares a unique relationship with the Father and is the only one who has seen Him. Those who learn have to learn to see the Father in Jesus. They have to learn that it is in Jesus that they have eternal life and that he is indeed the Bread of Life.

By using the distancing “your ancestors”, Jesus makes a contrast between the manna that they ate and the bread of life that he gives. The manna their ancestors consumed could not result in saving them from death, but the bread that Jesus gives results in a person living forever. This is because the bread that Jesus gives is living bread, a life giving bread. The bread that he gives for the life of the world is his flesh. This can mean, on one hand, the incarnation, where the Word became flesh, but on the other, can refer to his death on the cross, when he will give his life for the life of the world.

The purpose of Jesus’ coming into the world was to reveal the Father as God who wanted to save all people. This results in God taking the initiative in the tangible way of sending his son to become flesh for all. Even as God takes the initiative, he leaves humans free to respond to his act of love. Humans always have a choice when it comes to the gifts that God gives. They can accept them or reject them. Acceptance means life, rejection means death. There is no middle way.

Wednesday, April 17, 2024 - Homily

 

Wednesday, April 17, 2024 - What is preventing you from receiving the gifts that Jesus gives?

To read the texts click on the texts: Acts 8:1-8; Jn6:35-40

Today’s text begins with the last verse that was read yesterday in order to place what follows in context. Jesus has stated that he is the Bread of Life and he invites all who are willing to come to him to be fully satisfied. The words “seeing’ and “believing”, which appear at 6:36 and again at 6:40 form an inclusion. The crowd has seen and yet has not perceived. They have not seen rightly and thus, cannot come to faith. This lack of proper vision is surprising when one realizes that Jesus’ primary purpose is not to hide but to reveal. He will welcome all who come to him. They will not be driven away. The purpose of his coming down from heaven is for the sake of revelation. This is the Father’s will and Jesus will do only what the Father commissions him to do. The Father’s will is inclusive and no one is to be excluded unless they want to exclude themselves. If one sees rightly and thus believes, what is gained is eternal life and resurrection on the last day. This promise combines both the present and the future.

These verses bring out powerfully the balance between divine initiative and human response. God takes the first step and remains open to anyone who is willing to come and receive the gifts that he wants to pour out. However, there will not be any coercion or pressure on the part of God. Those who come to receive from him must come freely and without reservation. The gift is ever available and free.  It is not for a select few but for all.

Tuesday, April 16, 2024 - Homily

 

Tuesday, April 16, 2024 - Will you dare to become bread for at least one person today?

To read the texts click on the texts: Acts 7:51-8:1; Jn6:30-35

The invitation that Jesus issues to the crowd, to believe in him who was sent by God, results in the crowd asking for a sign. This demand is a clear indication that they have not grasped the meaning of Jesus’ words. They have been fed at the miraculous feeding but were not able to see it for the sign that it was meant to be. The crowd goes further in this demand by looking back at what happened in the desert during the Exodus and how their ancestors were fed. This seems strange, and even absurd, because they have been fed even more abundantly than their ancestors. This also points to how ignorant and even closed the crowd is to the revelation that Jesus continues to make.

Jesus does not remind them that he had already given them bread, but first corrects their misunderstanding. It was not Moses who gave their ancestors bread but his Father. This bread is not merely bread that was given in the past but it continues to be given in the present. It, and not the manna, is the true bread from heaven. It is true bread because it gives life to all who eat it.

Like Nicodemus and the Samaritan woman before them, the crowd does not fully understand what Jesus is really offering and so, make a request for this bread. They are convinced that this bread is better than the bread their ancestors ate, but do not understand how or why. Jesus is available to them and yet, they cannot see. He gives the bread once for all and, in doing so, gives the bread always. This is why Jesus can assert that He is the bread of life. This is the first time in the Gospel of John that the “I am’ saying is followed by a predicate nominative “the bread of life”. John’s Gospel often uses this distinctive way of revealing who Jesus is. The symbols that are used by Jesus in these sayings come from human and Near Eastern religious experience. The use of these common, everyday symbols results in conveying to all who will hear that Jesus can satisfy both the base and higher needs of people everywhere. These symbols indicate that the mystery of Jesus cannot be captured by any one symbol and that Jesus cannot be put into a well defined category.

The saying also contains an invitation to come to him and be sated. Though, on the one hand, the invitation refers to a physical eating and drinking and so satisfying human hunger and thirst, on a deeper level, the invitation is to listen to Jesus’ teaching and see in him the revelation of God and so, the fulfillment of all human needs.

Bread is the staple of many people all over the world and is used to represent the basic needs of people. By use of this symbol, Jesus reveals that his mission is to be available to all and for all. He does not belong exclusively to any one group and no group can ever capture him fully. He is available to all who are open to the revelation that he continues to make. The primary form that this revelation will always take is the form of love.

Monday, April 15, 2024 - Homily

 

Monday, April 15, 2024 - Will you express your faith in Jesus through one loving action today?

To read the texts click on the texts: Acts 6:8-15; Jn 6:22-29

The first three verses of today’s text, which appear immediately after the miracle of walking on the water, serve as transition verses for the dialogue with the people and the discourse on the bread of life that follow. They also serve to bring the crowd, which had eaten at the miraculous feeding of the five thousand, back into the story and so, link Jesus’ words that follow with the feeding miracle and the miracle of walking on the water.

Since the crowd has not been privy to the miracle of Jesus walking on the water, they wonder how he got to the other side. Jesus does not answer their question but draws attention to their reason for seeking him. Though they have seen the sign that Jesus gave at the miraculous feeding, they were not able to perceive it because their attention was directed to the earthly and temporary, not to the heavenly and permanent. Even as they seek him for temporary food, Jesus invites them to a higher seeking. He asks them to seek for the food that only he can give, the food that endures forever. Jesus is competent to give this food because the Father himself has approved and set his seal on Jesus. In response to Jesus’ statement to not work for food that perishes, the crowd interprets the word “work” to mean certain actions that they must perform to acquire this food. Jesus corrects this misunderstanding by explaining what is meant by “work”. They must believe in Jesus who has been sent by God.

Believing in Jesus does not only mean a verbal profession of faith. In the Gospel of John, the term believing is, most often, used to describe faith that shows itself in action. This is why believing is akin to work. Jesus does not provide merely physical nourishment, but also nourishment of the mind, heart, and spirit. To know and believe in Jesus is to be sated in every aspect of life. It is to never lack or want anything, because all things are provided in him.

Sunday, April 14, 2024 - Homily

 

Sunday, April 14, 2024 - Emmaus is where the Lord meets us

To read the texts click on the texts: Acts 2:14, 22-23; 1 Pt 1:17-21; Lk 24:13-35

Doubt and disillusionment, discouragement and despair, dread and fear are emotions that are common to all of us at some point or other in our lives. When we are confronted with the death of a loved one or loss of a job, or a life-threatening illness, we are thrown into a tailspin and our hearts can be filled with anxiety and fear. We think that things will never be right again.

Especially in the middle of the night, things seem at their very worst. We find it hard to hope, and all that we have learned about God’s saving grace is nowhere to be found. If ever we knew how to call upon God, it is now only a distant memory from a better and happier time; and even when we need God the most, we turn our backs on God and walk away.

The story of the two disciples on the road to Emmaus is a story which addresses precisely these negative emotions. It is regarded as one of the most beautiful of the Resurrection appearance stories in the New Testament. The text states that the village is about 60 stadia from Jerusalem, which is about seven miles or a little more than eleven kilometers. Though Luke does not tell us why the two disciples are going there, it seems very likely they are going away from the mission which was to begin in Jerusalem. They had experienced the death of Jesus in Jerusalem and with no hope of the resurrection they were on the verge of giving up and giving in. They are sad and gloomy. They had hoped but now their hopes are dashed. They are puzzled by the resurrection appearance reports. So they started out, the two of them, talking as they went, and going over and over the same ground, as if saying it one more time would change everything. Don’t we all do that? If we have lost something, don’t we keep revisiting the same spot, thinking that if we go there often enough; the lost item will miraculously appear?

Emmaus therefore represents defeat. It is a place to which many of us go in order to escape from the harsh realities of the world. So, apart from a geographical location, Emmaus can also mean a state of mind, a way of proceeding or even an attitude. Emmaus is whatever we do or wherever we go to make ourselves forget that reality is too difficult for us to handle. It is the tendency to run away, because nothing seems to be going the way we expect it to go. We can do this by using defense mechanisms like denial, displacement, regression or repression or sometimes external stimulants like alcohol and drugs. However, as the two disciples experienced, this is where Jesus meets us. He comes to us at those moments when we least expect him. Even in the midst of our despair and negativity, he continues to walk with us and show us the right path.

He does this in two ways. First he opens their minds to understand the scriptures which were fulfilled in their totality not only in the death of Jesus but also and more importantly in his resurrection and ascension, Second, he makes as if to carry on his journey because he does not want to impose himself on them – something which the Lord will never do with anyone (Rev 3:20). But they invite him to stay and eat with them. Though it seems at first glance that they want Jesus to stay with them because “it is toward evening and the day is now far spent”, the real reason for the invitation is the impact of his concern and conversation. He accepts their invitation. Even as he takes bread, blesses and breaks it and gives it to them, they come to knowledge from ignorance, to insight from blindness and to recognition from a blurred vision.

Once this happens, however, Jesus disappears from their sight, since his presence is no longer required. They have understood, they have believed, they are willing to move from despair to hope. This is why immediately they set off to return to Jerusalem and to hope. We too can meet the risen Lord through the Scriptures as read and explained in the celebration of the reality (and not just the ritual) of the Eucharist.

One of the most wonderful things to come out of the resurrection is that we learn this about Jesus: no matter how bad things become for us, no matter where we go to hide ourselves from the bitter reality, even if we lose our faith for a time, he will come to be with us. He will not ask us for explanations. He will simply meet us as we walk, each of us along our own road to Emmaus.

The wonderful truth of this story is that God uses everybody to proclaim his kingdom. Just as he made himself known to the two disciples and then used them to make his resurrection known to the world, so he does with us.

Saturday, April 13, 2024 - Homily

 

Saturday, April 13, 2024 - When the road is steep and the going is difficult, will you continue to believe that God walks with you or will you give in to despair?

To read the texts click on the texts: Acts 6:1-7; Jn6:16-21

Luke is the only one of the four evangelists who does not narrate the story of Jesus walking on the water. In Matthew (14:22-32), and Mark (6:45-51), like in John, the miracle is narrated immediately after the feeding of the five thousand. John’s account of the miracle is the shortest of the three.

The story begins by portraying the disciples in a boat moving towards Capernaum. The statement that “it was now dark” indicates, on the surface level, the time of the day, but on the deeper level, the absence of Jesus. It is always “dark” for John when Jesus is absent. The rough sea and the strong wind make rowing difficult. Suddenly, the disciples see Jesus walking on the water, coming towards them. In the Old Testament, only God has the power to walk on the waters (Job 9:8; Isa 43:2), and so, this act on the part of Jesus, already reveals him as divine. John does not give us the reason why the disciples were terrified. Matthew (14:26) and Mark (6:49) explain the fear of the disciples by saying that they thought they saw a ghost.

As Jesus comes close to the boat, he identifies himself to the disciples with the divine name, “I Am”. This is the name that God gave to Moses when Moses asked God for the name that he must give to the Israelites when asked (Exod 3:14). In addition to identifying himself with the divine name, Jesus says to the disciples, “Do not be afraid”. These are words of comfort and consolation and, here also, function to allay the fears of the disciples who are in awe after witnessing a theophany. Even as the disciples want to take Jesus into the boat, they realize that they have reached their destination. The presence of Jesus assures them a safe passage through all the storms.

Thus, the point of the miracle is not so much to stress the miraculous powers of Jesus, but to reveal Jesus as God. The glory of God is revealed in Jesus and here, God is portrayed as a God who is for the disciples and with them in all their struggles and tribulations. He is a God who comes to the disciples’ aid when they need him and allays all their fears.  He is a God who will provide a safe passage for them even in the midst of all the storms they encounter in life.

Life is composed of ups and downs. It is easy to see God’s hand and his working in our lives when everything goes as we plan. However, when the going gets tough and the road is difficult, God seems, to us, to hide himself. It is at times like these when suddenly, without our knowing how, Jesus comes walking on the water towards us, allaying our fears and telling us that HE IS.  He is God with us and for us, God who walks with us and ahead of us. He is God who will never let the storms of our lives overwhelm us. We have only to open our eyes and see, and get rid of the fear that grips us, because we have a God who himself has gone through the storms of life. We have a God who, even in the most difficult moments of his life, continued to believe that the Father was with him. We have a God who has shown us the meaning of trust, confidence, and courage.

Friday, April 12, 2024 - Homily

 

Friday, April 12, 2024 - Will you like Jesus dare to become bread for at least one person today?

To read the texts click on the texts : Acts 5:34-42; Jn 6:1-15

The miracle of the feeding of the five thousand ,with five loaves and two fish, after which 12 baskets are gathered, is the only miracle of Jesus that is narrated by all the four Gospels (Mt 14:13-21; Mk 6:30-44; Lk 9:10-17). Yet, there are significant differences in the narrative in the Gospel of John when compared with the Synoptic Gospels. Only in John are we told that the Passover was near at hand and that it was a boy from whom the barley loaves were acquired for the feeding. In John Jesus “gives thanks” over the bread and distributes it to the people himself. This lends a distinctive Eucharistic touch to the miracle. In the Synoptic Gospels, Jesus says the “blessing” and gives the bread to the disciples who distribute it among the people.

When Jesus sees the large crowd, it is he who initiates the miracle by asking Philip the question about the possibility of feeding such a large crowd. This question, however, is asked as a test, which Philip fails. His answer sets limits on what God can do, much like Nicodemus had done. He asserts the impossibility of the situation. Andrew seems not as unbelieving as Philip, yet he, too, thinks that it is impossible to feed so many with the meager ration that is at their disposal.

John does not explain how the miracle occurred, but states succinctly that the crowd was ordered to sit down and, after Jesus had given thanks over the bread, there was enough and more for the five thousand. By stating that Jesus gave the bread to the people himself, John asserts that the gift of food comes from Jesus, who alone is the bread of life.

Jesus’ words in 6:12, “Gather up the fragments left over, so that nothing may be lost”, are unique to the Johannine version of the miracle and make an important connection between this story and the manna story of Exodus 16. In Exod 16:19, Moses asked that the people not leave any extra manna around, but the people disobeyed Moses and the leftover manna “bred worms and became foul” (Exod 16:20). Jesus’ words, in 6:12, seem to caution against a repetition of Exodus 16.

The people who are fed respond to the miracle only at a surface level. They are taken up with the sign and base their faith on it. This sign results in their wanting to make Jesus king. However, Jesus will not trust himself to those who base their faith in him only in the signs that he works.

To ask the question - “How did five loaves and two fish suffice to feed five thousand people? - would be to miss the point. The “how” question cannot be answered, because none of the evangelists narrate “how” it happened. The concentration seems to be on Jesus as the bread of life, able to sate the hunger of all who come to him. The question to Philip, Andrew’s intervention, Jesus ordering that the people sit down, his “giving thanks” and distributing the bread to the people himself, are all indications that John focuses on the preparation for the miracle more than on the miracle itself. The fact that all five thousand people are satisfied and twelve baskets can be gathered after they have eaten their fill, points to the abundance of the miracle and Jesus’ free gift of bread and himself. God, in Jesus, will satisfy every kind of hunger of the people. The hungry and thirsty need not look elsewhere for bread. They have it in abundance in Jesus.

Many of us are still searching for meaning in life. The hunger that some of us experience is not only a physical hunger, but a hunger of mind and heart. We keep looking to satisfy this hunger and at times, try to do so by using means that can only satisfy temporarily.  No matter what questions we may have, Jesus continues to be the answer.

Thursday, April 11, 2024 - Homily

 

Thursday, April 11, 2024 - Have others been drawn to Jesus by the witness of your life?

To read the texts click on the texts: Acts 5:27-33; Jn 3:31-36

These verses contain what some think is John’s final witness to Jesus. Others see them as the words of Jesus or the Evangelist. If the words are regarded as that of John, then the “one from above” refers to Jesus and “the one from the earth”, to John. If they are interpreted as the words of Jesus, then the same refer to Jesus and the Jewish leaders. In either case, it is clear that Jesus is the one from above. The testimony of both John and Jesus was rejected by some to whom it was made. To accept the testimony of John and Jesus is to trust God, since it is God himself who sent both. While John was sent to bear witness to the light, Jesus was the light to whom John bore witness. Jesus, having been sent by the Father, speaks what he has been commanded to by the Father. He has received the gift of the Spirit and so is able to gift the Spirit to others. The relationship between the Father and the Son is one of unconditional love. This love results in the Father handing over all things to the Son. Thus, to believe in the Son means to have life, to reject the Son means to call death on oneself.

Whether we regard the words as those of Jesus or of John, what is striking is that each witnesses to the one he has been called to witness to.  John was called to witness to Jesus, and he does this perfectly. Jesus was called to witness to the Father, and he does this like no one before him could ever do. The lives of both John and Jesus resulted in many being drawn to Jesus and to his Father.

Wednesday, April 10, 2024 - Homily

 

Wednesday, April 10, 2024 - How will you show that you have opted for light over darkness?

To read the texts click on the texts: Acts 5:17-26; Jn 3:16-21

The first verse of today’s text is one of the most well known verses in the entire Bible. It speaks of the unconditional love of God which was made visible and tangible in sending his Son into the world. This was a free gift of God which was accepted by some but rejected by others. The sending of the Son was so that all may have eternal life. The primary purpose of sending the Son was not to condemn, but to save. Yet, every person is free to decide whether he/she wants this free gift. Acceptance of the gift of the Son of God results in salvation, rejection means that one condemns oneself.

Though the light has come, and people should normally have opted for it, some preferred the dark. The reason why they did is because they did not want either their deeds or their person to be exposed. Fear ruled their hearts. Those who opted for the light opted for freedom and love.

It is unthinkable that God would choose the manner of salvation that he did when he sent his Son to save. God could have, like he did in the past, sent yet another messenger or even a message. Yet, he opted for the most extreme of measures when he sent a part of himself. It is even more stunning that this son was sent, not to judge, but to draw people to God through love and forgiveness. The primary task of Jesus, as his name suggests, was to be salvation to all. The all inclusive nature of this salvation, and its availability to the whole human race, is something that is possible only for God.

Tuesday, April 9, 2024 - Homily

 

Tuesday, April 9, 2024 - Have you been tempted to give up or give in when things do not go the way you want them to go? Will you see in the cross you are carrying your own exaltation?

To read the texts click on the texts: Acts 4:32-37; Jn 3:7-15

The text of today repeats the last two verses of yesterday in order to situate the question that Nicodemus asks in the following verse. To Jesus’ statement that it is necessary for a person to be born of water and the spirit, or from above, and that this birth, like the wind/spirit is a mystery that cannot be fully grasped, Nicodemus responds with amazement. His question once again begins with “How”. This indicates the limits that Nicodemus sets even before any revelation can be made to him. This is the last time that Nicodemus will speak. He begins with “How” and ends with “How”. He does not seem to have been able to go to the deeper meaning and mystery to which Jesus was taking him. Though he is a teacher himself, he has refused to learn and so, cannot understand.

Through the monologue that follows, Jesus renews the offer of new birth through his death, resurrection, and ascension. The “we” of Jesus, in the Gospel context, stands for Jesus, John the Baptist, and the disciples of John, who followed Jesus and witnessed to him. These witnesses speak from their own experience; what they know, they say. If Nicodemus is not able to understand the simple things, like being born from above and with water and the spirit, how will he able to understand even greater mysteries than this? Jesus alone has the authority to make the revelation of heavenly things since he has come from heaven. He has the power on earth to reveal things of heaven. In 3:14, for the first time, we come across what may be regarded as a passion, resurrection, and ascension prediction in the Gospel of John. Jesus will be lifted up/exalted, just as Moses lifted up/exalted the bronze serpent in the wilderness. The word “hupsoo’ can mean “lift up” or exalt”. Thus, while the word might indicate the physical act of “lifting up” the cross beam at the time of his crucifixion, it can also mean his “exaltation”. Thus, in his crucifixion, Jesus will also be exalted, yet there is no exaltation apart from the crucifixion. The consequence of believing in Jesus lifted up/exalted is eternal life, which here means a life lived in the constant presence of God.

It is significant that for the Gospel of John, the very act of the crucifixion is also seen as the act of the resurrection and ascension. Jesus dies, but only to be raised to life and ascend to the Father. This insight is extremely important for our lives as well, because it means that, if we accept it, our lives will never be the same again.

It says to us that, even when we are in extremely difficult situations and there seems to be no light at the end of the tunnel, God continues to be there with us. It says to us that, at moments when we think all is lost and we have no hope, we must not give up or give in. It says to us that, even at those times when we cannot fully understand why things happen the way they do and we are tempted to throw in the towel, God continues to offer hope and consolation.

Monday, April 8, 2024 - The Annunciation - Homily

 

Monday, April 8, 2024 - The Annunciation

To read the texts click on the texts: Isa 7:10-14;8:10; Heb 10:4-10; Lk 1:26-38

The Annunciation of the Lord is the beginning of Jesus in his human nature. Through his mother and her courageous YES, Jesus became a human being. The point of the Annunciation is to stress that Jesus did not come down from heaven as an “avatar” but rather that in every sense of the word; he was totally and completely human. Another related point is that God “needs” the co-operation of human beings to complete the plans God has for the world. One of the most beautiful examples of co-operating with God is that of Mary and her unconditional Amen.

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

Here, too, like in the case of the announcement of the birth of John the Baptist, God intervenes in human history.  Mary though betrothed or engaged to Joseph, who was of David’s family, had not yet lived with him. This she would do only after marriage, which would be one year after the betrothal. The angel greets Mary as the recipient of God’s grace. She has opened herself to the promptings of God’s Spirit. While Zechariah was gripped with fear at the very appearance of the angel, in the case of Mary, it is the angel’s greeting that perplexed her. The angel reassures Mary and makes the announcement, not only of Jesus’ birth, but of who he will be and all that he will accomplish.

In response to this announcement Mary, like Zechariah, asks a question. While both questions seem similar, it is clear that Zechariah’s question expressed doubt and asked for a sign, as is evident in the angel’s words before Zechariah is struck dumb. Mary’s question, on the other hand, is a question asked in faith. Mary did not question the truth of the revelation like Zechariah did. She asked only for enlightenment on how God would accomplish this wonderful deed. This will be accomplished in Mary through the work of God’s spirit. This is why the child will be called holy. Luke probably also intends to convey here that it is not merit on Mary’s part that obtained for her what she received, but God’s generous gift in the Spirit.

The evidence that what the angel has announced will indeed take place is the pregnancy of Elizabeth, for nothing is impossible for God. Mary responds, not merely with a Yes, but by asking that the Lord work in her to accomplish all that he wants. The annunciation would not have been complete without Mary’s trusting, obedient response.

Today, many assume that those whom God favours will enjoy the things we equate with a good life: social standing, wealth, and good health. Yet Mary, God’s favoured one, was blessed with having a child out of wedlock who would later be executed as a criminal. Acceptability, prosperity, and comfort have never been the essence of God’s blessing. The story is so familiar that we let its familiarity mask its scandal. Mary had been chosen, “favoured,” to have an important part in God’s plan to bring salvation to God’s people, but it is unthinkable that God would have forced Mary to have the child against her will. Mary is an important example, therefore, of one who is obedient to God even at great risk to self.

When we think of or reflect on Mary, the one word that comes to mind to describe her whole life is the word, AMEN, a word which may be translated, “so be it”, “your will be done”, “do whatever you want to do in my life”. This was, indeed, Mary’s constant response to every situation in her life, especially when she could not understand why things were happening the way they were. The text of today is, then, a call and challenge to each one of us that we, too, like Mary, might be able to say YES to everything that God wants to do in our lives. It is a challenge to be open and receptive to the Spirit of God, so that we, too, might be able to give birth to the Saviour in our hearts.

Sunday, April 7, 2024 - Homily

 

Saturday, April 6, 2024 - Homily

 

Sunday, April 7, 2024- How will your belief in the Living Lord show in action?

To read the texts click on the texts: Acts 2:42-47; 1 Pet 1:3-9; Jn 20:19-31

The verses which make up the Gospel text for today may be seen to be divided into four parts, all of which are interconnected. The first of these is the appearance of the Risen Christ to his disciples, and this is followed by his commission to them. The third is the appearance of the Risen Christ to the disciples when Thomas is present.  The final part is the comments made by the evangelist.

The disciples did not believe the word of Mary Magdalene that the Lord had appeared to her and so, they are behind closed doors. However, even closed doors do not pose a hindrance to Jesus. He comes into their midst. His first words to the disciples are his gift of peace. This is not merely a wish, but a gift, since it is with his peace that they will be sent out into the world. This gift enables them to substitute fearlessness for their fear, courage for their cowardice, and joy for their sorrow. The manifestation of his hands and side is to indicate to them that there is continuity. It is not a different Jesus who appears to them, but the same Jesus, who was crucified, died, buried, and raised from the dead. He is now, also, the Risen Christ. This manifestation enables the disciples to see and recognise him. This is the reason for their joy.

However, the manifestation serves another purpose as well, which is to send the disciples on mission. The disciples are sent by Jesus, the Risen Christ, just as Jesus was sent by the Father. In other words, they are to continue the mission that Jesus began.  As he received the gift of the Spirit before his ministry, so too, the disciples receive the gift of the Spirit from Jesus. The breath of Jesus on the disciples makes them a new creation and readies them for their mission that is to forgive and retain sin.

While this has been understood as a basis for the Sacrament of Reconciliation, it seems, from the text, that the mission is much deeper. The Commission is to “the disciples”, which, in the Gospel of John, is a much larger group than the eleven or twelve. It involves the entire faith community. It is the whole community that is called to continue the mission of Jesus. This mission is not merely the forgiveness or retention of sins that individuals commit.  It is more than that.  In the Gospel of John, sin is, more often than not, a theological failing. It is the refusal to believe that Jesus is the manifestation of the Father. It is the refusal to believe that Jesus reveals God as no other does. Thus, when the disciples are commissioned to forgive and retain sin, what they are really commissioned to do is reveal God to the world as Jesus did.  They will reveal God to the world by the love they have for one another, and by the love they show to others. They will make others see that God is, indeed, love. They will, through their actions, invite others to share in this unconditional love. Those to whom this manifestation is made are free to accept or to reject it. It is in this acceptance or rejection that sins are forgiven or retained. Acceptance means forgiveness.  Rejection means that sins are retained.

This interpretation is confirmed when we realise that one reason why Thomas did not believe the disciples when they told him that they had seen the Lord, was because he was not able to see in their words and actions a manifestation of the love of Jesus. They were as they had been before the revelation that Jesus made to them. There did not seem to be any marked change in their behaviour. They were not able to convince him that the Lord had, indeed, appeared to them. However, Jesus will use, for Thomas, that way which will bring him to faith. In this, Thomas is as “doubting” as the disciples and no more so. Thus, in this scene, the focus of attention is not Thomas, but Jesus. The focus is on the generous offer of himself that Jesus makes to Thomas, an offer that Jesus made to so many others, so often in his life time. After his resurrection, Jesus continues to give. Thomas responds with the most powerful, complete and the highest acclamation for Jesus found in the Gospels: “My Lord and my God!” Jesus is, indeed, Lord and God. The words of Jesus to Thomas after the acclamation include future generations of believers. It is not necessary to have external sight to come to faith. It is not necessary to touch and to feel to come to faith. It is not necessary to have tangible evidence to come to faith. We, who believe without having seen, are invited, like Thomas and the other disciples, not merely to believe in the resurrection, but to believe in the revelation of Jesus as the Son of God.  We are invited to believe in his unique relationship with God. We now have life in abundance because Jesus has completed his work on earth and returned to the Father.

He is, as the second reading of today informs us, the one who has been raised by the father. He who was dead is alive forever and it is he who holds the keys of the kingdom. It is the same Lord who gave Peter and the first disciples the power to heal and make whole. It is the same Lord who gave Peter and the disciples the power to reach out in love.  It is the same Lord who gave Peter and the disciples the power to make him manifest in their every word and action so that others will be brought to believe.

It is the same Lord who gives us this power today. What will we do with it?

 

 

 

Saturday, April 6, 2024 - Will you communicate Jesus’ healing touch to someone like he has communicated it to you?

To read the texts click on the texts: Acts 4:13-21; Mk16:9-15

Most scholars today regard Mk 16:9-20 as an addition to the original ending of Mark at 16:8. A number of reasons are put forward for this view. The first is that Mary Magdalene is introduced in 16:9 as if she is being mentioned for the first time.  However, Mark has mentioned her before (15:47; 16:1). Second, there is no mention of a Galilean apparition in these verses, though one is explicitly promised in 16:7. Third, these verses are a combination, in summary form, of the post resurrection appearances of Jesus in the other Synoptic Gospels, in John, and in the Acts of the Apostles.

The text of today begins by narrating the appearance of the risen Lord to Mary Magdalene. Her witness is not believed by those to whom she communicates this news. The next to witness the risen Lord are two disciples as they were walking into the country. These, too, were not believed. Jesus then appears to the eleven while they are at table and first, upbraids them for their stubbornness and lack of faith and then, makes them messengers and apostles of the good news to the whole world.

Even in the longer ending, one of the main themes is the lack of faith on the part of the disciples. Because of what they witnessed at the crucifixion, they had given up and felt defeated. They had lost all hope and could not get themselves to believe that God could make all things new. Yet, as he did in his life time, Jesus reaches out to them even in their weakness and fear. Since he was able to accomplish all that God wanted him to even when on the cross, he knew that God could continue to accomplish his will even in his weak and frightened disciples. Thus, while they are made aware of their fear, they are also challenged to go beyond it, confident in the knowledge that Jesus himself would be with them.

Unbelief is the friend of faith; the enemy of faith is fear. However imperfect our faith, and however many times we remain silent when we should testify to the gospel, we can always return to the Lord. None of us can get so far away from Jesus that we cannot be touched by God’s healing presence. Jesus continues to use each of us even in our weakness to be his messengers of the good news that, in him, God loves everyone.

Friday, April 5, 2024 - Homily

 

Friday, April 5, 2024 Do you prefer to sit on the fence or do you take a stand on issues?

To read the texts click on the texts: Acts 4:1-12; Jn21:1-14

Most scholars today see Jn 21:1-25 as a later addition to the Gospel of John. It is not clear whether this material was added by the Evangelist or added later by another redactor or editor. It is true that the language of Chapter 21 differs from the rest of John’s Gospel but, it is also true that all existing manuscripts of John contain Chapter 21. The difference in language is explained as being conditioned by the content and not because someone other than the Evangelist wrote it. Yet, some are clear that, because of the ecclesial concerns which are at the forefront in Chapter 21, and which are not the focuses of the Gospel until Chapter 20, it was added later. Others see the ecclesial concerns as essential to the ending of the Gospel and so, regard Chapter 21 as an integral part of the Gospel. Be that as it may, Chapter 21 is now part of the Gospel and so must be interpreted within the framework of the whole Gospel of John.

There are two parts to this post resurrection story. The first deals with the miraculous catch of fish and the second with the recognition of the risen Lord.

The text begins by informing the reader that Jesus revealed himself to his disciples and then goes on to narrate how this revelation took place. The story is thus to be interpreted as an epiphany. Seven disciples are mentioned, of which only three are named. The beloved disciple, who is mentioned later in the narrative, is one of the seven. The activity of fishing on the part of the disciples, even after they had received the commission from the risen Lord in Chapter 20, may be seen as a sign that they had not obeyed the command.  It might be seen as a sign that they had given up and returned to their former way of life or even as an indication of their aimlessness. This means that an appearance of the risen Lord, and even a command from him, is not enough to cause a transformation in one’s outlook to life. One must be willing to take risks and believe.

The response of the other six to Peter’s statement that he is going fishing is to go with him. This indicates a sense of community and oneness. Though they may not be able to fully understand the significance of going fishing at this crucial time, they will collaborate with Peter. They will pull together. However, despite all their efforts, they are not able to achieve anything. Jesus appears unobtrusively when it is light, and asks a question about the catch. They respond that they have caught nothing. They obey Jesus’ command to cast the net on the right side and are successful. The quantity of fish is so great that they struggle to haul in the net.

The second part of the story narrates the recognition of the risen Lord. The miraculous catch seems to be the reason why the beloved disciple is able to recognize that it is the Lord. Here, too, like at the empty tomb (20:8), he is able to recognize through his intuition. Peter responds to this statement with alacrity, though his desire to be clothed and therefore, respectful, restrains him. The other disciples respond soberly.

The enormity of the catch is detailed in the number of fish caught, namely one hundred fifty three. A variety of interpretations have been offered to explain this number. St. Augustine proposed a mathematical way of reading this number which is regarded even today as plausible. His explanation was that the number 153 is obtained when all of the integers from 1 to 17 are added together; this mathematical fact thus suggests the completeness of the number 153. Others regard the number as clearly indicating that the narration of this event is an eyewitness account of what actually happened. This is why the number is not a round number, but 153. Still another interpretation is that 153 was the number of species of fish known to Greek zoologists of that time and thus, it signifies that every kind or species of fish was caught in the net. This symbolizes that no one is excluded. That the net did not break, despite the fact that there were so many fish, is an indication of unity even in diversity. That this seems to be the best explanation is confirmed by the fact that the verb “to haul” used here of Peter’s hauling the net ashore is the same verb used to describe those who come to Jesus from God (6:44).  It is the same verb that is used to describe the salvific effect of Jesus’ death when he will “draw’ (haul) all people to himself (12:32). Thus, the disciples continue the mission of Jesus even when they fish, by drawing all to him.

Since the disciples “know’ it is the Lord they do not ask him his identity. Jesus plays the host and invites them to dine with him.

At least three significant points are made by this text. The first is that there is no guarantee that, just because a person has “seen” and “heard” Jesus, he/she will obey his commands or continue his mission. It is possible that, even after such an experience, one will continue in the old ways.

Second, any mission that is undertaken without the help of the Lord will rarely meet with success as is evident in the disciples’ failure to catch anything, even after all their strenuous efforts. Sometimes, it is the words of a stranger that result in the transformation of a situation. To hear these words, it is important to be as open and receptive as the disciples were though they did not know who that stranger was. If the disciples, instead of listening to what the stranger was saying, had acted arrogantly and with pride, they would never have made the miraculous catch and may never have encountered Jesus.

Third, exclusivity has no place in any mission that has its roots in Jesus’ mission. All are included and all are welcome. Even more, each retains his/her identity and is still very much a part of the whole. There is no need for uniformity in the family of Jesus, but unity is very much a core value.