Friday, 31 January 2025

Saturday, February 1, 2025 - Homily


 

February 1, 2025 - Have you stopped rowing the boat of life because you are overwhelmed with the storms? Will you start rowing again today?

To read the texts click on the texts: Heb 11:1-2,8-19; Mk 4:35-41

The Gospel reading of today appears immediately after Jesus has completed the Parable Discourse. It is commonly referred to as the miracle of the calming of the storm. While this miracle appears also in the Gospels in Matthew and Luke, the language of the disciples in Mark is harsh. In Matthew, the disciples address Jesus as Lord, and their cry is a plea for help, much like our “Lord have mercy” at the penitential rite. In Luke, like in Mark, Jesus is addressed as “Master” but no allegation about his uncaring attitude is made. In Mark, the disciples allege that Jesus is unconcerned about them. Mark also brings out the contrast between the agitated disciples and the serene Jesus. Jesus is able with a word to calm the forces of nature, and suddenly, there is a great calm.

The boat has often been seen as a symbol of Christianity. The storm then would be the trials and tribulations that attack Christianity from without. Jesus is present with his people even in the midst of all these trials, even though sometimes it may appear that he is asleep and unconcerned. He is able with a word to clam these forces, and so there is no need for agitation and anxious care. We need to keep rowing and trust that he will see us safely to the shore.


Thursday, 30 January 2025

Friday, January 31, 2025 - Homily


 

Friday, January 31, 2025 - Do you more often than not focus on the present or the future? Do you focus on the now or on the later?

To read the texts click on the texts: Heb10:32-39; Mk 4:26-34

The text of today contains two parables. The first of these (4,26-29) is known as the Parable of the seed growing secretly, and is found only in the Gospel of Mark. The second (4,30-32), known as the Parable of the Mustard seed is also found in the Gospels of Matthew and Luke.

In the first parable the point that is being made is that the one who scatters the seed only does so and then goes about his routine, not worried about the outcome of his effort. The seed continues to grow, simply because he has first scattered it. He knows that by worrying the seed will not grow faster, and so he lets it be.

In the Parable of the Mustard seed, the point that is made is that from little, there will be much. Small beginnings have great endings. The parable is a call to begin what one has to do without worrying about how small or big the outcome will be. The growth is sure and definite.

When Mark says in 4:33 that Jesus did not speak to the people without a parable, he is in effect saying that there was a parabolic character about all of Jesus’ teaching. This means that all of Jesus’ teaching involved the listener and it was the listener who supplied the lesson to the teaching and not Jesus. This indicates a freedom of choice that every listener was given at the time of Jesus. They were the ones to decide for or against. Jesus would never force them to accept his point of view.

It is sometimes the case that we spend much of our time worrying about the outcome of our actions even before we can do them. This attitude does not allow us to be in the present moment and so the action that we do is not done to the best of our ability. We do not put ourselves fully into the action that we do. At other times, we do not act at all but only worry. While the first of today’s parable is calling us to act and then relax rather than worry, the second is assuring us that our actions will indeed bear fruit.


Wednesday, 29 January 2025

Thursday, January 30, 2025 - Homily


 

Thursday, January 30, 2025 - How would you define the WORD OF GOD? Have you assimilated this WORD?

To read the texts click on the texts: Heb 10:19-25; Mk 4:21-25

The text of today follows immediately after the interpretation of the Parable of the Sower and the seed and contains two similes: that of the lamp and the measure. In Mark they seem to be connected with the response that a person makes to the Word spoken by Jesus. This Word is not an esoteric or secret Word. It is a Word that is to be make known, to be revealed, like a lamp is to be on a lamp stand. If one is open and receptive to this Word (the Measure of one’s openness) one will receive from God not only the ability to understand it but also to assimilate it.

Sometimes our closed attitudes and minds and our reluctance to accept change and newness may result in our missing out on all the revelations of the glory of God taking place around us. If we only open the eyes of our heart to see and the ears of our hearts to hear, we will be able to find God in all things and all things in him.

Tuesday, 28 January 2025

Wednesday, January 29, 2025 - Homily


 

Wednesday, January 29, 2025 - How often have you given into despair and lost hope? Will you continue to hope today?

To read the texts click on the texts: Heb 10:11-18; Mk 4:1-20

The text of today is taken from what is known as The Parable Discourse in the Gospel of Mark. The text contains an introduction to the Discourse (4:1-2), the parable of the Sower (4:3-9), a saying on the kingdom and its secret (4:10-12) and the interpretation of the parable (4:13-20). It is important that while it is likely that Jesus uttered the parable, in all probability the interpretation is the work of the early church. This is why; the interpretation of these texts must be done separately.

The parable of the Sower seems to point out that of the four types of soil in which the seed falls, it is LOST in three types and bears fruit in only one type. This indicates that while three quarters of the effort are lost, only a quarter is gain. However, the focus of the parable is not on the loss but on the gain, which even that one-quarter brings. The Parable is pointing out to the fact that this is how life often is. Three quarters of our efforts seem to be wasted and it is possible that when this happens we may give in to despair. However, we are called to focus not on this but on the enormous gain that the one-quarter of our effort will indeed bring.

We may tend to lose heart when we see that most of our efforts do not seem to be bearing fruit. At times like these the Parable of the Sower offers hope that even though much of our effort may seem to be lost, the gain that will arise from it will be enormous. It invites us not to ever lose heart but to keep on doing our part and leave the rest to God. It is calling us to sow and rest confident in the hope that God will make it grow.

Monday, 27 January 2025

Tuesday, January 28, 2025 - Homily


 

Tuesday, January 28, 2025 - If Jesus were to point to his family today, would you be counted as a member?

To read the texts click on the texts: 2 Samuel 6:12-15,17-19; Mark 3:31-35

The text of today forms the second part of the “sandwich” construction that Mark has used here. He introduced the family of Jesus in 3,20-21, interrupted this with the text on the Beelzebul controversy (3,22-30) and returns to the family of Jesus is today’s text 3,31-35. By using such a structure, Mark indicates that the family of Jesus are also hostile to Jesus. Also, Mark places them “outside” while Jesus is “inside” the house. This too indicates that they are not disciples. Jesus then defines family in terms of those who do the will of God. Some also think that by not mentioning the father of Jesus, Mark wants to assert that for Jesus and his disciples, only God is Father.

We may imagine that because we have been baptised are bear the name Christian we are automatically counted as members of Jesus’ family. However, baptism alone will not make us members of Jesus’ family, but the living out of the baptismal promises in our lives. This means that we must each do what we are called to do, namely our best at every given moment.

Sunday, 26 January 2025

Monday, January 27, 2025 - Homily


 

Monday, January 27, 2025 - Is your general attitude to life positive or negative? Will you make an attempt to interpret every incident positively today?

To read the texts click on the texts:2 Sam 5:1-7.10; Mk 3:22-30

The text of today is known as the Beelzebul controversy. Scribes who come from Jerusalem accuse Jesus of casting out demons by the prince of demons. Jesus refutes their claim by showing how absurd it would be for Satan to cast himself out. The strong man whom Jesus talks about is Satan and the one who binds up the strong man is Jesus himself. Rather than accuse Jesus, the scribes must be able to see that with the coming of Jesus the reign of Satan is at an end.

The sin, which cannot be forgiven, is the sin against the Holy Spirit. Since there is the danger of looking at this sin as a specific sin, Mark clarifies that the reason why Jesus says this is because they accused him of having an unclean spirit. This means that the sin spoken of here is an attitude rather than a specific sin. It refers to the attitude of being closed to the revelation that God is making of himself in Jesus. It is an attitude of closing one’s eyes and refusing to see.

Today the sin against the Holy Spirit is to refuse to believe that the Spirit can transform me. Practically this means to give up even before one can begin. It means to give in or throw in the towel. It means not to give the Spirit a chance to work in our lives. It means a refusal to persevere and keep on keeping on.

Monday, January 27, 2025 - Timothy and Titus - How would you define mission today? Are you engaged in mission?

To read the texts click on the texts: 2 Tim 1:1-8; Lk 10:1-9

On Jan. 26, the Roman Catholic Church celebrates the liturgical memorial of Saints Timothy and Titus, close companions of the Apostle Paul and bishops of the Catholic Church in its earliest days.

Both men received letters from Paul, which are included in the New Testament.

Timothy was supposed to have come from Lystra which is in present day Turkey and was known to be a student of Sacred Scripture from his youth. He accompanied Paul on his journeys and was later sent to Thessalonica to help the Church during a period of persecution. Like Paul, he too was imprisoned and his release from prison is mentioned in in the letter to the Hebrews (Heb 13:23). Tradition has it that Timothy died a martyr for the faith like Paul before him.

Titus was born into a Non-Christian family, yet would read the Hebrew Scriptures to find ways and means to live a virtuous life. He was both assistant and interpreter of Paul was sent to the Church in Corinth when Paul could not go. He was Bishop of Crete. According to tradition Titus was not martyred, but died of old age.

The Gospel text chosen for the feast is from Luke and is about the sending of the seventy-two, which is text that is exclusive to Luke . Matthew and Mark have the sending of the Twelve, as does Luke. This then is regarded as a doublet of the sending of the Twelve in Lk. 9:1-6.

The fact that seventy-two and not just twelve are sent indicates growth and movement. The kingdom of God is preached not just by Jesus or the Twelve, but also by many more.

In some manuscripts, the number is recorded as seventy. This is probably due to the list of nations in Genesis 10, where while the Hebrew text lists seventy nations, the Septuagint (the Greek translation of the Hebrew Bible) list seventy-two. This will mean that the commissioning of the seventy-two foreshadows the mission of the church to all nations.

In this sending, they are sent in pairs (not in the earlier sending of the Twelve in Lk. 9:1-6), and ahead of Jesus, in order to prepare the way before him. In this sense, they are called to be pre-cursors, forerunners like John the Baptist. The instructions begin with a prayer to be made to God, because it is his mission that they will be engaged in. At the outset they are warned that they will need to be on their guard at all times. The strategy proposed is detachment from things, persons and events. This detachment will help to proclaim the kingdom more efficaciously. Three interconnected aspects of the mission are stressed. The missionaries are to eat what is set before them in order to show the same table fellowship that Jesus showed, they are to cure the sick and to proclaim the kingdom in order to show that the kingdom is not only spiritual but also very practical and touches every aspect of human life. They are to do and also to say.

It is sometimes mistakenly thought that only religious men and women are called to be missionaries. However, as the feast of today indicates though Timothy and Titus were both Bishops in the early Church they were initially lay men (and Titus was a Non-Christian). Some also think that only those who work in the villages are to be termed missionaries. However, the sending of the seventy-two corrects this misunderstanding. The feast of today asks us to reflect on the fact that every Christian is sent on a mission and called to engage in mission, simply because mission is to be done where one is. The threefold mission task in these verses is a further confirmation of the fact that mission includes every aspect of life and so is not the responsibility of only a few, but every disciple of Jesus.

Saturday, 25 January 2025

Sunday, January 26, 2025 - To proclaim good news to the poor

To read the texts click on the texts: Neh 8:2-4, 5-6,8-10; 1 Cor 12:12-30; Lk1:1-4, 4:14-21

The beginning of the Gospel of Luke is unique because Luke is the only one of the four evangelists who states the purpose of his writing. It seems, from what he states, that his intention is to supply an orderly account, a doctrinal truth, and an assurance about the meaning of the whole Christ-event, to Theophilus – for whom he is writing. Thus, his intention is not merely historical. He will also narrate the things “that have been fulfilled” so that Theophilus may know the “truth”.

A summary of the Christ-event is given in the inaugural act of Jesus when he comes to the synagogue at Nazareth and reads from the scroll of Isaiah. Jesus, in all probability, chose the passage that he would read. Even as he read from this chosen text, he made subtle changes in his reading. The chosen passage, and the changes he made, brings out what his intentions are for all those whose lives he will touch. In his reading, the Lucan Jesus omits the phrase from Isaiah “to bind up the broken hearted” and adds instead, from Isa 58:6, “He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free”. Also, he omits, from Isa 61:2, “and the day of vengeance of our God” and ends, instead, by proclaiming the “favourable year of the Lord”.

What could be the possible reasons for the choice of this reading in his inaugural discourse? Why would he make the changes he made? One important reason for the choice seems to be the mention of the Spirit. The Spirit plays an important role in the Gospel of Luke and, right at the beginning, Luke shows that Jesus’ ministry, which he will soon begin, is empowered by the Spirit by whom Jesus was anointed at his baptism. Second, the poor are given special prominence in the Gospel of Luke, and so, the Lucan Jesus begins with an option for the poor. While the rich are not excluded, it is very clearly the poor who will have preference. “Poor” in Luke primarily means the economically poor, but also includes here, captives, the blind, and the oppressed. In a word, Jesus has come primarily for the marginalized, the scum of society, and those who are on its fringes.

What has Jesus come to proclaim to these? What are the implications of his proclamation for us today? Jesus has come to proclaim a year of God’s favour. He has come to show, through his word and deeds, that the God he will reveal is a God whose intention is to liberate the impoverished and the oppressed and, in that respect, fulfil the ideal and social concern of the Jubilee year. Jesus has come to announce God’s promise of liberation for all the poor and oppressed, regardless of nationality, gender, or race. The radical inclusiveness of his message was not easy for all to accept. Many preferred to be exclusive. They wanted a Messiah who would fit in with the categories they had set. Thus, not only was the message of Jesus scandalous, he was himself a scandal. Since they closed their minds and hearts to his inclusive message of God’s unconditional love, they were unable to receive it.

The implications of the proclamation of Jesus for us today are, first; the kingdom that Jesus proclaimed, and that we must continue to proclaim, must be a kingdom that has the poor at its very centre. The rich are not excluded because the kingdom is all inclusive. Yet, there can be no doubt that the preference must always be for the poor, the marginalized, the impoverished, and those of no consequence. Even as we work for the kingdom, we must keep in mind that others, too, are called to the same task and responsibility. Thus, as Paul reminds the Corinthians, and us, we must remember always that we are one body made up of many parts. We must be able to accept, not only unity in diversity but unity, even in diversity. This means that the work being done by those of other religions, other faiths, and other orientations, as long as it results in furthering God’s kingdom, is good and to be commended. We must learn to work, not only for others, but with others, as well. God’s word is a word that cannot be restricted to any particular group or community. It is a word that is freely given to all who are willing to understand and to accept it.  In the first reading of today, Ezra, the priest, exposes the word of God to the people and tells them to not be sad and to not weep. We, too, need to understand that the word is not a word that causes sorrow or brings tears. It is not a word that causes division or strife. Rather, it is a word that builds up because the Lord is, indeed, our strength and our hope.

Because this is the case, and even though we realize that, despite our very best efforts, the kingdom will always remain beyond our grasp, we keep striving, never giving up, never giving in. We keep as our model and inspiration the mission and person of Jesus who, even on the Cross, continued to say “Amen, Amen”.

Friday, 24 January 2025

Saturday, January 25, 2025 - Homily


 

Saturday, January 25, 2025 - Saul changed his name to Paul after meeting the Lord. What will you do as a result of having met God?

To read the texts click on the texts: Acts22:3-16; Mk 16:15-18

Paul’s entire life can be explained in terms of one experience—his meeting with Jesus on the road to Damascus. In that instant he saw what he could become through grace and not law. It was a revelation to him that no matter how low a person may have fallen; God’s grace could always lift him/her up. It was also a revelation of the heights of mysticism one could reach if one opened oneself to God’s unlimited and unconditional grace.

The story of Paul’s conversion is narrated twice in the Acts of the Apostles (Chapters 9 and 22) and Paul himself refers to it in some of his letters (Gal 1:13-14; 1 Cor 9:1-2; 15:3-8).

The conversion of Saul to Paul was the conversion and transformation of a person who lived out the letter of the law, but forgot its spirit. However, once he allowed God’s grace to enter his heart, all that mattered to him was Christ and through Christ divine, gratuitous love. From the moment of his transformation, the focus of his preaching was that salvation was FOR ALL and that no amount of merit could save, because salvation was a free gift of God.

The first reading for the Feast speaks of his conversion and the Gospel text is from the longer ending of Mark and is an apt description of Paul’s power and actions after his transformation. He did indeed proclaim the Gospel to all creation and today invites us to do the same.

His Gospel may be summarised in one sentence, “God was in Christ reconciling the world to himself” (2 Cor 5:19)

Thursday, 23 January 2025

Friday, January 24, 2025 - Homily


 

Friday, January 24, 2025 - If Jesus were to choose a nickname for you, what would that be? Why?

To read the texts click on the texts: Heb 8:6-13; Mk 3:13-19

Mark narrates here the choice of the twelve disciples. The number twelve makes this group representative of the twelve tribes of Israel and thus Jesus would be seen as the one who has come to restore Israel.

Mark makes three points in his narration of the choice of the twelve. The first is that the primary reason for the choice of the Twelve is “to be with him”. This means that their primary responsibility is to accompany Jesus on his journey to the Father. The second point is that besides “being with him”, they are also sent out to preach and heal, to say and to do, word and action. The Kingdom of God is not merely a spiritual enterprise, but connected intimately with the whole of life. It is a practical enterprise as well. The third point that Mark makes is that some of the Twelve are given nicknames. Simon is named “Peter” (which means “rock”) and James and John are named “Boanerges” (which means “sons of thunder”). These signified their function. Judas Iscariot is not renamed, but Mark gives us an indication already here of what he will do in the future.

Each of us also received a new name at our Baptism: the name “Christian”. The challenge is to hear Jesus call our name and to have the courage to answer that call.

Wednesday, 22 January 2025

Thursday, January 23, 2025 - Homily


 

Thursday, January 23, 2025 - If you were to choose one word to describe your relationship with Jesus what word would you choose?

To read the texts click on the texts: Heb 7:25-8:6; Mk 3:7-12

Mark gives in these verses a summary account of the themes that have appeared from the beginning of the Gospel. Jesus' popularity increases and he cannot appear in public without being pressured by great multitudes seeking to he healed. Jesus' reputation has spread even to those towns where he did not go personally. The use of the term multitude here and the mention of the names of places as far as the region around Tyre and Sidon are an indication that Jesus’ authority is much greater than that of John the Baptist to whom in Mark people came from only the Judean countryside and Jerusalem (1,5). These multitudes are not necessarily disciples, and could have come to see Jesus out of curiosity or even to receive healing.

Mark once again has the command to silence, which is where Jesus commands the demons not to make him known. While some interpret this command as belonging to the rite of exorcism, others see it as Mark's desire to reject the testimony of the demons as evidence for Jesus' identity.

It is possible that we relate to God or Jesus as we would relate to the local grocer and go to him only when we need something. The text of today challenges us to review our relationship with Jesus and ask ourselves what he really means to us.

Tuesday, 21 January 2025

Wednesday, January 22, 2025 - Homily


 

Wednesday, January 22, 2025 - Is there a synchrony between your words and your actions?

To read the texts click on the texts: Heb 7:1-3,15-17; Mk 3:1-6

The Gospel text of today concerns a Sabbath controversy. Though Mark does not specify at the beginning of this episode who it was that was watching Jesus for a reason to accuse him, at the end of the episode they are named as Pharisees and Herodians. While Pharisees had no political authority at the time of Jesus, they were influential. Herodians were a group of wealthy people who were partisans of Herod Antipas.

It is important to note that Jesus does nothing to break the Sabbath rest, but his question is the reason for the hostility. The response to Jesus' question is silence which here may be interpreted as an indication of the hostility of his opponents and of their intention to destroy him. Anyone who truly cares about the law will agree with Jesus and rejoice that a man has been made whole again. Though the man in this case is not in any way near death, Jesus adds to the second part of his question the words "to save life or to kill?" This seems to be Mark's way of anticipating the intentions of Jesus' opponents. The point he seems to be making is that they object to someone being made whole on the Sabbath because they are concerned about the law, yet on the same Sabbath, they will not hesitate to plot the destruction of someone else. The contrast between their words and their deeds is strongly brought out.

Often in our lives there is a dichotomy between what we say and what we do. Our actions do not always match our words. There are also times when we say one thing and do another. The call of the text of today is to be as consistent as we possibly can. One way of doing this is to avoid judging others too easily. Another way would be to avoid promising what we know we will not be able to deliver and to think carefully before we speak and commit.

Monday, 20 January 2025

Tuesday, January 21, 2025 - Homily


 

Tuesday, January 21, 2025 - Focus on the human person. The rule will take care of itself

To read the texts click on the texts: Heb 6:10-20; Mk 2:23-28

Today’s text is a pronouncement story. In such a story, the saying of Jesus is of central importance. In this story, it appears at the end where after Jesus pronounces that it was the Sabbath (rules and regulations) that was made for the human person and not the other way around, he identifies The Son of Man as Lord even of the Sabbath.

The Gospel of Mark does not explicate what the Pharisees are complaining about. They surely could not be complaining that the disciples of Jesus were stealing because they were plucking ears of corn, since Deut. 23:25 permitted a person to pluck ears of grain when he/she went into a neighbour’s field. Luke 6:1 seems to indicate that the objection of the Pharisees was that the disciples of Jesus were rubbing the heads of grain they had plucked in their hands which could be considered as threshing and therefore work, which was prohibited on the Sabbath (Exod 34:21). As he often does in his responses, Jesus takes the objectors beyond the immediate objection to a higher level. Here, he focuses not just on the question of work on the Sabbath or the incident that is questioned, but beyond: to the Sabbath itself. The Sabbath is at the service of the human person and not the human person at the service of the Sabbath. In other words, human needs take precedence over any rules and regulations. This must be the primary focus.

There are times in our lives when we treat rules as ends in themselves. One reason why we do this is because we have an image of God as a policeman who will catch and punish us if we do not follow the rules, as we ought to. Another reason could be that we expect that God will be gracious to us and bless us if we are faithful in flowing the rules. It is possible that sometimes we are so focussed on following the rules that we believe God has set for us that we might lose sight of human persons whose needs we must respond to first.

Sunday, 19 January 2025

Monday, January 20, 2025 - Homily


 

Monday, January 20, 2025 - How often have your actions been motivated out of fear rather than love? Will you perform at least one action from love today?

To read the texts click on the texts: Heb 5:1-10; Mk 2:18-22

The text of today is a controversy story, and concerns one of the three important traditions of the Jews: fasting, the other two being alms giving and prayer. The question of the people compares the behaviour of Jesus’ disciples with that of John’s disciples and the Pharisees. The latter fast whereas the disciples of Jesus do not. The law required that people fast only on the Day of Atonement (Lev 16,1-34; 23,26-32; Num 29,7-11), though there were other reasons why a person might fast including as a personal expression of sorrow or repentance (1 Kgs 21,27; 2 Samuel 3,35). The Pharisees were said to fast twice a week (Luke 18,12). Since the people considered Jesus as a prophet or religious teacher, they would have expected his disciples to fast as other sects did. In his response to the people, Jesus clarifies that with his coming the new age has dawned, which is an age of freedom. He does this first by using the analogy of the bridegroom, and states that those who fast at the wedding are seriously insulting the host or bridegroom. However, even though there is the element of celebration in the analogy of the bridegroom, there is also a sombre note, which speaks of the bridegroom being taken away, and seems to refer to the death of Jesus, which will be an appropriate time to fast. The unshrunk cloth and the new wine refer to this new age, whereas the old cloak and the old wine skins refer to the old age. The two are incompatible. An attempt to patch an old garment using a new or unshrunk cloth will result in a worse tear; just as to put new wine into old skins will result in a great loss. The conclusion of the saying of Jesus emphasises that the presence of Jesus brings newness and to understand him one will need to give up the old categories that one has.

If we can talk of a rule or regulation that Jesus gave his disciples, it would only be the rule of love. All the actions of Jesus’ disciples must be motivated by love. This means that one may or may not fast, but that one will always and every time only love.

Saturday, 18 January 2025

Sunday, January 19, 2025 - Homily


 

Sunday, January 19, 2025 - Homily


 

Sunday, January 19, 2025 - Will you do what the Lord tells you and so allow him to turn the water of your life into wine?

To read the texts click on the texts: Isa 62:1-5; 1 Cor 12:4-11; Jn 2:1-12

While Year A is known as the year of Matthew, since the Gospel readings during this year are taken mainly from the Gospel of Matthew, Year B is known as the Gospel of Mark, for the same reason. Year C, in which we are now, is the year of Luke. However, in all three years, the second Sunday in Ordinary time takes the reading from the Gospel of John. In year A, the text deals with the identification of Jesus by John. In year B, the text discusses the first disciples who follow Jesus and remain with him and, in this year, the text concerns the wedding feast at Cana and the turning of water into wine.

John’s placement of the story of the miracle at Cana, at the beginning of the ministry of Jesus, gives it an added significance. This is so because it is the first public act Jesus performs in John’s Gospel. Thus, it serves as the inaugural event of the ministry of Jesus. It also serves as a forerunner of things to come. Numerous themes are highlighted in this miracle, like Jesus’ hour, his glory, the sign pointing to a deeper reality, and the faith of his disciples in him. All these serve to indicate how the miracle must be interpreted.

Some have interpreted the miracle as Jesus’ rejection of the waters of purification and hence, a symbol of Jesus’ rejection of Judaism. Others have interpreted it as the replacement of the old with the new. However, neither of these interpretations seems to fit the context. They seem to read into the text what is not actually there. The jars standing there are empty and so, there can be no question of rejection or replacement. They are filled with water on the instruction of Jesus and, filled “to the brim”. It is in these details that the interpretation must be sought. Therefore, two points are being made. The first is that the old vessels are filled with a wondrous new gift. The second is that this gift is not given in measure but given abundantly. With the coming of Jesus, gifts, like that of new wine, will be given in abundance.

That this is the better interpretation is confirmed by the scene of the intervention of Jesus’ mother and his response to her, in which he makes mention of his “hour”. Jesus’ response to Mary, while seemingly harsh, is not really so, It must be seen more as a form of disengagement. Jesus’ hour, the hour set by the Father, has not yet arrived. Thus, even his mother does not have claim over him and what he is to accomplish. This is determined by his Father, and by his Father alone. No human, no matter how close he/she might be to Jesus, can hasten it. Mary understands this and this is why her instruction to the stewards is “Do whatever he tells you”. Mary will leave Jesus free to act. Accordingly, Jesus acts freely at this “hour” and through this act, gives a glimpse of what he will accomplish when the hour set by the Father actually arrives. Here, he merely converts water into wine, which John refers to as a sign. It is a sign because it points to greater things that are to come. It points to a time when he will convert his body and blood into a living sacrifice of praise. He has come to bring abundance to his people; he has come to vindicate then; he has come to save them.

 

This is also the theme of the first reading of today in which Isaiah speaks of the people’s vindication and salvation because of the coming of the Lord. This vindication will be public and will be seen and witnessed by all, much like the miracle at Cana. Forsakenness and desolation are things of the past. Now, the new and the novel have come and will remain. No longer will the negative hold and sway over the people. This is because God brings, with his coming, all which is positive.

This vindication and salvation will remain at the theoretical level if it is not translated into action. Paul, in the second reading of today, shows how this must be. Two ways are indicated. The first is the recognition of the individual’s gifts, of which there is a wide variety. Each is blessed with a special talent and gift and, each of these is unique. There is no greater or lesser; there is no good or better. They are different and so, need not be compared. The second is that the gifts of the individual are not for him/her alone. The gifts of the individual are for the sake of the community since they have as their source and origin, one Lord. If the gifts are used for one’s own glorification and praise, they are of no consequence whatsoever. However, if they are used in humility, and for the sake of the community, then they become gifts of the one Spirit and of the one Lord.

Friday, 17 January 2025

Saturday, January 18, 2025 - Homily


 

Saturday, January 18, 2025 - When you look at an egg will you see the eagle? Has your stereotypical way of looking prevented you from seeing people as they are?

To read the texts click on the texts: Heb 4:12-16; Mk 2:13-17

If in 2:1-12 through the incident of the healing of the paralytic, Mark portrayed Jesus as one who had the authority to forgive sin, in the text of today, he shows Jesus as reaching out to tax collectors and sinners. There are two episodes, which are connected. The first is the Call of Levi and the second is the dinner in Levi’s house during which Jesus eats with tax collectors and sinners.

In Matthew 9:9, the tax collector who is called is named Matthew, but in Mark (and Luke 5:27) he is called Levi. However, the name Levi does not appear in any list of twelve whereas Matthew appears in all the lists. The tax collector at the time of Jesus was a person whose duty it was to collect tax or duty on goods crossing the border. They were accused of charging more than the required amount and so were considered as thieves and seen as dishonest. This is the kind of person called by Jesus to discipleship. The structure of the call of Levi is similar to that of the first four disciples in mark (1:16-20). Here too, it has five parts, Jesus passes by, sees Levi at his work, calls to him, Levi leaves his work and follows Jesus. Immediately after the call and following, Jesus goes to Levi’s house for a meal during which many tax collectors and sinners sit at table with him. This leads to the scribes of the Pharisees complaining probably that Jesus was not observe that higher standard of holiness that would be expected of him. Jesus responds to their objection in two parts. In the first part, he states a common proverb of the time (“Those who are well have no need of a physician, but those who are sick”). In the second part of his response (“I have come not to call the righteous but sinners”), Jesus states explicitly the reason for his coming: to call sinners. The force of this mission statement of Jesus will be understood better when we realise that the righteous referred to those who were zealous for the law and tried to live it out as completely as they could, whereas sinners meant those who deliberately flouted/flaunted the law and paid no heed to it. Jesus has come to seek those who everyone considers evil.

Many of us tend to look down on those who may not come up to our expectations or behave the way we want them to. We may also often judge others by what we see and be too quick to do that. The challenge for each of us is to realise that our way of looking may be a stereotypical way of looking and that we may be looking with a prejudiced view.

Thursday, 16 January 2025

Friday, January 17, 2025 - Homily


 

Friday, January 17, 2025 - Is there an area in my life in which I suffer from paralysis? Do I believe that Jesus can heal me?

To read the texts click on the texts: Heb 4:1-5,11; Mk 2:1-12

The text of today is a pronouncement story, which also contains a miracle. A pronouncement story is one in which the saying of Jesus is the central point. Some pronouncement stories contain miracles, whereas others do not (2:23-27). In the story of today, it seems that Mark has converted an original miracle story in which a paralytic is healed into a pronouncement story (by inserting the dialogue between Jesus and the scribes after the words, “said to the paralytic” found in 2, 5a, and repeating them in 2,10b), to bring out the point that Jesus has the authority like God to forgive sin. In his challenge to the scribes, Jesus is able to prove that he has this authority to forgive, because he has been able to heal the man completely. Mark might also be indicating that Jesus wanted total healing for the man rather than just physical healing. The response of the crowds is of amazement.

We come across here for the first time a “Son on Man” saying, which is used for the second time in 2:28 and after that only from the Passion and resurrection predictions in Mark (8:31; 9:31; 10:33; 14:62). Characters in the Gospels never use this expression to describe Jesus or refer to him; rather Jesus uses it of himself. While the expression could be used to mean a human being, it seems that the evangelists intend the expression to refer to Jesus’ special status. Here, he has special authority and that to forgive sin.

Our own psychological paralysis is often connected with our lack of forgiveness and keeping feelings of bitterness, anger and the like in our hearts and minds. One of the keys to wholeness and good health is forgiveness. We must forgive because it is good for our health.

Wednesday, 15 January 2025

Thursday, January 16, 2025 - Homily


 

Thursday, January 16, 2025 - Who are those whom you treat as lepers? Will you reach out to them with a kind word or touch today?

To read the texts click on the texts: Heb 3:7-14; Mk 1:40-45

The healing of a leper, which is our text for today, is also found in the Gospels of Matthew and Luke, but both Matthew and Luke omit the emotional reactions of Jesus found in Mark. The term leprosy was used for any kind of skin disease, and those with such kind of diseases were considered as unclean and not allowed to be part of society. They had to live on the outskirts of the city, and had to make their presence known whenever they entered the city, so that others could avoid any kind of contact with them and so not get contaminated.

In this miracle, Jesus not only heals the leper, but also reaches out and touches him. This probably means that Jesus cannot be contaminated or made unclean by anything from outside. It could also indicate Jesus’ wanting to reach out to the leper in a personal manner and treat him as a full human being.

The prayer of the leper is a lesson for each one of us on the meaning of prayer. In his prayer the leper both acknowledges his dependence on Jesus through the words, “If you will” and also has faith in the ability of Jesus to heal through the words, “you can make me clean”. Prayer means to acknowledge our dependence on God and also to have faith that God can do what to us may seem impossible.

Tuesday, 14 January 2025

Wednesday, January 15, 2025 - Homily


 

Wednesday, January 15, 2025 - Do you use the talents God have gifted you for service, or do you keep them to yourself?

To read the texts click on the texts: Heb 2:14-18; Mk 1:29-39

The text of today is made up of three parts. In the first part (1:29-31), we are told of the healing of Simon’s Mother-in-law. This miracle story follows the pattern of the typical healing stories of the Synoptic Gospels in which three clear parts can be distinguished. These are the narration of the case, the cure (in the larger majority of the healing miracles of Jesus it is merely with a word and/or the act of lifting the person up) and the confirmation that the person has indeed been cured. Here, after her healing she begins to wait on Jesus and his disciples. While on the one hand this detail communicates that she was healed completely and can now serve, on the other hand, Mark may also have intended to communicate to his readers, that healing is for service.

In the second part of today’s text (1:32-34), numerous sick are brought to Jesus, who heals them all. There is also at the end of this section the command to silence, which is connected to the Messianic Secret in the Gospel of Mark where Jesus does not allow demons to tell other who he is, because he did not want to be misunderstood simply as a wonder working Messiah.

In the third and final part of today’s reading (1:35-39), we are given an insight into a very personal aspect of the life of Jesus; his prayer. In this context, the content of Jesus’ prayer seems to be discernment on whether he must stay or move. While it would have been easier to stay because of the approval he receives here, as is evident from the comment of his disciples that he was being sought after, Jesus opts to move because that is what he sees as his Father’s will, and Mark makes abundantly clear on numerous occasions in his Gospel that nothing and no one can come between Jesus and his Father’s will.

The talents that we have and the gifts that we possess have been given to us in trust. We have therefore to use them to enhance life and continue to be co-creators with God in his work of building the new heaven and new earth.

Monday, 13 January 2025

Tuesday, January 14, 2025 - Homily


 

Tuesday, January 14, 2025 - How often is there a dichotomy between your words and your actions? Will you try to synchronise them today?

To read the texts, click on the texts: Heb 2:5-12; Mk 1:21-28

The first miracle in the Gospel of Mark is an exorcism and is the text for today. At the beginning of this pericope we are informed that Jesus taught in the synagogue with authority and the crowds were astounded at his teaching. Mark then immediately narrates the exorcism story to give a practical example of the teaching of Jesus. The demon "knows" who Jesus is and also that with his coming Satan’s reign is ended. Jesus has indeed come to cast Satan out.

The exorcism indicates what it means that the kingdom has indeed drawn near. This is the first time in the Gospel of Mark that we come across what is commonly known as “the command to silence”, which is a technique that Mark uses in his Gospel in which Jesus commands sometimes demons (1:25,34), sometimes those he has healed (1,44) and sometimes the family members of the one healed (5:43) not to make known his identity or that he has been the one who has healed them. While many interpretations have been offered as to why Mark has used this technique, the one which has found wide acceptance is that the Marcan Jesus did not want people to mistake him for merely an exorcist or miracle worker, but wanted them to realise that he was the Christ who would suffer, die on the cross and be raised.

In this case he is able to exorcise the demon by a mere word, which the crowd interpret as a "new teaching".

By associating the teaching of Jesus with the first miracle and having the people regard the exorcism as a “new teaching”., Mark seems to want to indicate that there is no dichotomy between Jesus’ words and actions. They synchronise. Jesus does what he says and says what he does.

Sunday, 12 January 2025

Monday, January 13, 2025 - Homily


 

Monday, January 13, 2025 - How will you as a disciple of Jesus make known his love to at least one person today?

To read the texts click on the texts: Heb 1:1-6; Mk 1:14-20

The first Chapter of the Gospel of Mark is about the beginning of the ministry of Jesus, which occurs near the Sea of Galilee and in Capernaum. A number of themes that will figure prominently in the Gospel appear already in the first Chapter. These are: Jesus reaching out to heal and make whole those who come to him for healing (1:29-34, 40-45), his exorcising those possessed by demons and commanding them to be silent about his identity (1:23-28), his being led in all things by the Spirit (1:8,10,12,23-28), the misunderstanding on the part of his disciples and people about who Jesus really is which plays a big part in the Gospel already finds some mention here (1:35-39).

It is also in the first Chapter that Jesus receives the invitation from God (through the voice from heaven 1:11) to be both beloved Son and slave. Jesus accepts this invitation as is evident in the angels attending to him though he is tempted by Satan (1:13) and in his proclamation of the good news of God, which is that the Kingdom of God has indeed, arrived (1:14-15).

The public ministry of Jesus begins after his baptism and his being led by the Spirit into the wilderness. Jesus comes to Galilee “after John was arrested” (1:14). This could be Mark’s way of removing John the Baptist from the scene who until this verse had held centre stage. It could also be a reminder that the fate of John the Baptist will also be the fate of Jesus. He too like John the Baptist will be “handed over” (9:31; 10:33; 14:21,41). Jesus comes “proclaiming the good news of God” which is an indication that he is on the side of God and has accepted the invitation issued to him at his Baptism. The content of this proclamation is that the arrival of Jesus and his ministry is bringing about the salvation promised by the prophets. The Kingdom of God has been inaugurated by the coming of Jesus. All that humans have to do now is to open their hearts to receive it in all its fullness.

The call of the first four disciples in the Gospel of Mark (1:16-20) follows immediately after the first public proclamation of Jesus (1:14-15). Two pairs of brothers are called, Peter and Andrew and James and John. These call stories have five parts. Jesus passes by (1:16,19), sees the brothers at their work (1:16,19), he calls to them (1:17,20), they leave their work (1:18,20), and they follow Jesus (1:18,20). Though their lives would have been disrupted, they dare to follow and this is an indication that they recognise that the summons comes from God himself. Some interpret the “casting of a net” to identify the Evangelical aspect and “mending their nets” to identify the reconciling aspect of the ministry of the disciples.

The first public proclamation of Jesus is about God’s unconditional and magnanimous love for anyone who is open to receive this love. This love is given freely and without charge. In order to receive one does not have to “do” anything, but simply possess an open and generous heart. The call of the disciples seems to indicate that Jesus is aware that he will need humans to cooperate with him in this seemingly daunting task and thus chooses his first disciples. The good news includes disciples. It is not just about Jesus. It includes in the broadest sense the Church. The Church performs about as well as the disciples in Mark, but it is still part of the breaking in of God’s reign, or, can be. That is why Mark tells his story the way he does. This mission of Jesus continues even today and we are those who are called to be those disciples who will continue it and who are being called at every moment to make known top everyone we meet the unconditional and gratuitous love and mercy of God.

AN OVERVIEW OF THE GOSPEL ACCORDING TO MARK

                 THE GOSPEL OF MARK

The Gospel of Mark is the shortest of the four canonical Gospels, and is regarded by many as the first Gospel that was written and that Matthew and Luke have used Mark extensively in writing their own Gospels.

Unlike the Gospels of Matthew and Luke, which have Infancy narratives and a genealogy, Mark has neither. His Gospel begins with the preaching of John the Baptist, continues with the Baptism of Jesus by John and then moves on to the public ministry of Jesus in Galilee, which is made up of preaching and healing. The journey of Jesus to Jerusalem takes up a large part of Mark’s Gospel. Jesus enters Jerusalem triumphantly, but soon encounters different groups antagonistic to him and matters soon come to a head resulting in his passion, crucifixion and death. Mark does not have any resurrection appearances of Jesus, but has only an episode of the empty tomb. The Gospel ends quite abruptly. The women who go to tomb to anoint the body of Jesus, which was not there, are told by a young man at the tomb to tell the disciples that Jesus would go before them to Galilee. However, the women say nothing to anyone because they were afraid. Since this seems at first glance a strange way to end the Gospel, verses 9-16 were added to Chapter 16. That these verses were added later is confirmed by the fact that the style of these verses is quite different from the rest of Mark’s Gospel and that these verses are a summary of the resurrection appearances of Jesus in the other Gospels and the Acts of the Apostles. Various reasons are offered for the ending of Mark at 16,8. Some of those who think it was unintentional are of the opinion that the original ending is lost, others that the author died before he could complete the Gospel. However, there are others who are of the opinion that Mark deliberately ended the Gospel at 16:8 and the reason for this is the connection with the Messianic secret.

There are certain characteristics that are unique to Mark’s Gospel. These are as under:

1.  Mark mentions explicitly and plainly that Jesus was baptised by John in the Jordan (1:9). While Matthew also mentions that it was John who baptised Jesus, he has a dialogue between Jesus and John before the Baptism. It is only after Jesus “grants permission” to John that John baptises him. Luke does not mention who baptised Jesus except that Jesus was also baptised along with the people. One possible reason for this is that the Evangelists were struggling with how they were to narrate the Baptism of Jesus and that too at the hands of John who in all the Gospels is inferior to Jesus. Thus it is assumed that Matthew and Luke writing after Mark made changes to the Marcan text. This is also given as one reason for the priority of Mark and the historicity of the Baptism of Jesus.

2.  The testing of Jesus in the wilderness does not have a dialogue between Jesus and Satan (1:12-13) like Matthew and Luke have. Mark is the only one of the three who mentions wild beats in his narrative (1:14).

3.  Jesus’ saying “The Sabbath was made for man, not man for the Sabbath” (2:27) is found only in Mark. It is possible that Matthew and Luke found this saying too radical to include in their Gospels.

4.  Mark’s is the only Gospel in which the family of Jesus come to restrain him because they think he has lost his mind (3:21-22). Matthew and Luke omit this scene from their narratives.

5.  Mark is the only writer in the New Testament who refers to Jesus as “son of Mary” (6:3). Though some think that Mark refers to Jesus in this manner because Joseph was dead by that time, a more probable explanation is that the townspeople of Jesus wanted to insult him by using this title. They could be saying that they knew who his mother was, but not his father.

6.  Only in Mark among the Synoptic Gospels does Jesus twice use external methods to cure (7:31-37 and 8:22-26). In the first of the two, one probable explanation is that since Jesus is in Gentile territory, he uses the methods of Gentile faith healers. In the second, since Mark alone has the scene where Jesus asks the disciples about his identity (8:27-30) immediately after this miracle, he could be comparing the two stages of the man’s healing to the two answers that are given about Jesus’ identity.

7.  The disciples’ in Mark are shown in a very poor light. Though they travel with Jesus and are with him constantly, they are not able to understand who he really is despite numerous explanations that Jesus gives about himself and his mission.

8.  Mark’s Gospel is known as the Gospel of the Messianic Secret, which is connected with the command to silence. Often in the Gospel, those who are healed are commanded or warned not to tell anyone who healed them and demons are always commanded not to make the identity of Jesus known. The explanation for this which has found favour with many is that Jesus did not want to be known only as a wonder worker or exorcist, but as the suffering son of God. This is also why after the first Passion and Resurrection prediction (8:31), there is no command to silence {except when they come down from the mountain of Transfiguration and here a time limit is set namely “until the Son of Man should have risen from the dead” (9,9)}.

9.  Son of Man is the major title used of Jesus in Mark. Jesus refers to himself as Son of Man a number of times in the Gospel (Mark 2:10, 2:28; 8:31; 9:9, 9:12, 9:31; 10:33, 10:45; 14:21, 14:41). Many have seen that this title is a very important one within Mark’s Gospel, and it has important implications for Mark’s Christology. Jesus raises a question that demonstrates the association in Mark between ‘Son of Man’ (compare Daniel 7:13-14) and the suffering servant in Isaiah 52:13-53:12 – “How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt?” (9:12b) Yet this comparison is not explicit; Mark’s Gospel creates this link between Daniel and Isaiah, and applies it to Christ. It’s postulated that this is because of the persecution of Christians; thus, Mark’s Gospel encourages believers to stand firm (Mark 13:13) in the face of troubles.

10.                Mark often uses in his Gospel what is known as “Sandwich construction”. This means that an incident is begun, interrupted with another incident that is completed, and then the first incomplete and interrupted incident is completed.

Saturday, 11 January 2025

Sunday, January 12, 2025 - The Baptism of the Lord


 

Sunday, January 12, 2025 - What will the consequence of my Baptism be?

To read the texts click on the texts:  Is 40:1-5,9-11; Tit 2:11-14, 3:4-7; Lk3:15-16,21-22

The feast of the Baptism of the Lord concludes the Advent-Christmas liturgical season. It is also the first Sunday in Ordinary Time.

The baptism itself is an event that is narrated in all the synoptic gospels and, though the Gospel of John does not narrate the event, it is referred to in John’s testimony to Jesus. The fact that all the Evangelists either narrate the event or allude to it is a clear indication that the early Church saw the baptism as of prime importance in the life of Jesus. The Synoptic writers also looked upon this event as foundational to the ministry of Jesus.

Why is this so? What did the baptism of Jesus mean for the Evangelists and for the early Church? What does it mean for us today?

In order to answer these questions, it is important to note the distinctive features in Luke’s narration of the Baptism scene. First, Luke, alone of the evangelists, has John in prison before Jesus is baptized, which is why he does not mention that it was John who baptized Jesus. While this serves, on the one hand, to show that Jesus is definitely greater than John, it also serves to point out the fact that, with the Baptism of Jesus, John’s work and era is over. A new era, the era of Jesus, has begun. Second, Luke, alone, has Jesus praying at the time of his baptism and the Holy Spirit descending on him in “bodily form” like a dove. By adding this detail, Luke emphasizes both tangibility and inexpressibility. The tangibility is expressed through the words “in bodily form” and the inexpressibility is expressed by stating that it was not a dove, but “like a dove”. The opening of heaven, at the baptism of Jesus, signals that he is the Messiah and that the fulfillment of Israel’s eschatological expectations is at hand. If the closing of heaven brought drought, the opening of heaven brings God’s blessings. God’s power and mercy are about to be revealed. Third, Luke, like Mark, has the voice from heaven address Jesus as “Beloved Son”. The voice at the baptism of Jesus, therefore, discloses both the identity of the Son and the character of the Father. Jesus is the “agapetos” of God and God is “Father”.

By placing the text of the baptism at the beginning of Jesus’ ministry, Luke states that all that Jesus will do in his ministry is through the empowerment, blessing, and approval of his father. By submitting to God’s grace, Jesus finds his identity and the affirmation from the father that he is, indeed, on the right course of action.

This course of action is explicated beautifully by Isaiah in the first reading of today. With the coming of Jesus, and the beginning of his ministry, a new age had dawned. Punishment and penalty are things of the past. Now, Comfort is what people will experience. In other words, baptism brings forth God's comfort, which is forgiveness of sins. Forgiveness of sins and comfort come both at the same time and, for this reason, joy is overflowing. The former word of promise, and the new word of fulfillment, doubles what we might ever have imagined true joy to be. The Lord, who comes to rule, is a God who will judge tenderly, not to punish but, to gather. He will be like a shepherd who gathers the sheep to his bosom and carries them home.

Even as we experience this, because of the baptism and ministry of Jesus, there is another side to the story. It is that we, too, like Jesus, have been baptized and so have experienced, like he did, the outpouring of the Spirit. This means that, like Jesus, we, too, have the responsibility of bringing healing and forgiveness to our broken world. This we can do, as the letter to Titus points out, by giving up everything that does not lead to God. This would mean giving up all kinds of selfish and self centered attitudes that make us concentrate only on ourselves. This would mean giving up worldly ambitions which create in us the desire to have more rather than to be more and to accumulate for ourselves, even at the cost and peril of others. This would mean reaching out in loving service, as Jesus has shown us, even if we are inconvenienced or put out. This would mean giving till it hurts, just as Jesus gave, when he gave, not merely gifts and healing, but his very self.

At our Baptism, we receive the kindness and love of God. We receive these gifts, not because of any righteous action on our part or because we merited it, as the letter to Titus reminds us. We receive them because God, in Jesus, is a compassionate, caring, and loving God. The consequence of the Baptism of Jesus was the giving of himself. What will be the consequence of our Baptism?

Friday, 10 January 2025

Saturday, January 11, 2025 - Homily


 

Saturday, January 11, 2025 - How will you point to Jesus through your words and actions today?

To read the texts click on the texts: 1 Jn 5:14-21; Jn3:22-30

This is John’s final appearance in the Gospel of John in which he gives his final witness to Jesus. The reason for the witness is the report of his disciples that Jesus to whom John bore witness was also baptizing and that “everyone” was now going to him. This witness begins with John stating what at first glance might seem like a logical statement, but in its deeper sense means that Jesus has what he has from God. It is a gift from God to Jesus and given to him directly. This is why in his earlier testimony, John had made clear that while he was not the Christ, and he was the one sent ahead of him to prepare the way. Since he was clear about his role in God’s plan of salvation, he had no difficulty with accepting it and living it out. He is but the friend of the bridegroom, who when the bridegroom appears will take his secondary and less important place. The bridegroom is the one who is at the centre of the marriage feast. When it begins the friend must recede into the background.

 

The choice of this text on the last day of the Christmas Season is apt because it defines the roles of each of us who like John are friends of the bridegroom, Jesus. Like John, our role is to prepare the way for him and to point out to him through our words and actions. If we understand this role and if at every moment we realize where our authority ends, we can fulfill this role as we ought to.