Saturday, November 1, 2025 - Homily

 

Saturday, November 1, 2025 - All Saints Day - The Saints could, we also can

To read the texts click on the texts: Rev 7:2-4,9-14; 1 Jn 3:1-3; Mt 5:1-12

“I want to be in that number when the Saints go marching in”. These words from the popular spiritual song “When the Saints Go Marching In” can be regarded as one of the two important reasons why we celebrate the feast of All Saints.

In the eighth century, Pope Gregory III consecrated a new chapel in the Basilica of St. Peter to all saints on November 1, and he fixed the anniversary of this dedication as the date of the feast. In the ninth century, Pope Gregory IV extended the celebration of All Saints for the entire Church and since then, the Church celebrates the feast of all Saints on this date.

While the celebration of this solemnity may be seen on the one hand as a remembrance or memorial of the numerous courageous men and women who lived lives of selfless love, it may also be seen as an event which makes each of us aware that we, too, as those who have gone before, are capable of living such lives. It is a celebration of possibilities, potential and promise. They could, we also can.

This possibility and potential is brought out vividly in the first reading from the Book of Revelation. While on the one hand there are the chosen one hundred and forty four thousand made up of twelve thousand each from the twelve tribes of Israel, there is also the great multitude from every nation and tribe and language. This great multitude is a demonstration that the possibility of being included is a very real one and that everyone who desires it can receive it. While it is true that the choice is made by God, we as humans can desire it by being willing to be washed in the blood of the lamb. This means the willingness to undergo persecution, trials and tribulations and resisting the pressure to conform to values of the “world” which include selfishness and self centeredness.

This willingness not to conform is precisely the reason why, in the Gospel text of today, Jesus can declare as “blessed”, those who in the eyes of the world might seem as those who are cursed. This declaration is a confident assertion of the reality that is now and here. The beatitudes are not a “wish list” nor a projection of the future state of what is to come. They are not conditions for discipleship or preliminary requirements for an initiate. Rather, they describe those who belong to the community of the Lord. They describe the Saints.

The nine pronouncements, or declarations, are thus not statements about general human virtues. Rather, they pronounce blessing on authentic disciples in the Christian community. All the beatitudes apply to one group of people. They do not describe nine different kinds of good people who get to go to heaven, but are nine declarations about the blessedness, contrary to all appearances, of the eschatological community living in anticipation of God’s reign.

“Poor in spirit” definitely includes being economically poor, but goes further than literal poverty. It refers also to an absence of arrogance and the presence of dependence. It refers to an absence of ego and a presence of awareness that one’s true identity is found only in God.

The “mourning” of disciples is not because of the loss of something personal or because of the death of a loved one. It is a mourning that is outward in that the mourning is because things are the way they are. The mourning is because God’s will is not being done and represents also a desire to do it. It is mourning because of what is not and also because of what can be.

 Meekness in the third beatitude represents not a passive attitude of endurance or as is sometimes understood: gullibility. Rather it is an active disposition that will refuse to use violent means. This refusal does not represent inability, weakness or impotence. It represents instead a deliberate choice of one’s way of proceeding.

This is also what is meant by the desire or hunger for righteousness or justice. It is the courage to do God’s will here and now with the confidence and optimism that the kingdom is indeed now and here.

The disciples are pure in heart or have a single-minded devotion to God and will not be swayed by things that are temporary and passing. They will not be divided or serve two masters. They will serve the Lord and the Lord alone.

This single-minded service of the Lord will also enable them to work for peace and reconciliation. They will bring together people of different experiences, races, religions, and languages not through any kind of coercion or force, but through the example of consecrated and selfless lives. All this they will do with a deep sense of joy, because they know that this is really the only way to live fully and completely the life that God in his graciousness has bestowed.

It is the same God who calls them his children and to whom he is Father. The disciples know that this is indeed what they are because they live lives that are in keeping with their call.

The elder who invited John to identify those robed in white continues to invite us not only to identify them today, but also to have the confidence that, if we dare to live as Jesus has lived and shown us and as the Saints who have gone before us have lived, then we too can be counted in that number.

Friday, October 31, 2025 - Homily

 

Friday, October 31, 2013 - When things get difficult in life, do you like Jesus continue to persevere or do you cave in?

To read the texts click on the texts: Rom 8:31-39; Lk 13:31-35

The text of today begins with the Pharisees informing Jesus of Herod’s plan to kill him. In his response to this information Jesus makes clear that he will not die out of season just as another victim of Herod, but that he will finish the work that has been given to him by God. In his reference to Herod as “that fox’, Jesus indicates that Herod is sly and cunning and seeks only destruction. His demonstration of the fact that the kingdom is present is found in his acts of making people whole. The reference to three days may refer to the death of Jesus in Jerusalem when he completes the work given to him.

The second part of this pericope (13:34-35) has a parallel in Matthew (Mt 23:37-39) and contains Jesus’ lament over Jerusalem. He wanted to gather Jerusalem as a hen gathers her brood. In other words, he wanted to offer her his love and protection, but she refused and rejected him. Since this is the case, they are responsible for their own fate, which for those who reject God is destruction.

To be faithful to what we begin and see its completion even in the face of adversity requires perseverance and courage. It also requires openness to the grace of God.

Thursday, October 30, 2025 - Homily

 

Wednesday, October 29, 2025 - Homily

 

Wednesday, October 29, 2025 - Will you take the road “less travelled”?

To read the texts, click on the texts: Rom 8:26-30; Lk 13:22-30

The first verse of today’s text 13:22, reintroduces the journey motif, which began in 9:51, where we were told that Jesus set out resolutely for Jerusalem. In response to a question of whether only a few will be saved, Jesus responds not with a direct answer, but by placing the onus of entry into the kingdom on each individual’s shoulders. This is because while the door is open it does not necessarily mean that anyone will enter it.

God will not force a person to enter if he/she does not want to do so. While Jesus does not explicate what striving to enter through the narrow door entails, he states clearly that once the door has been shut, it will not be opened to those who presume that the Lord knows them. This means that the believer is challenged to do what he/she has to do and not presume or take for granted that salvation is assured and especially if one is not willing to receive it. God’s grace is abundant but can only be received by those who want to receive it.

 

 

“Two roads diverged in a yellow wood, and I …. I took the one less travelled by and that has made all the difference” (Robert Frost)

Tuesday, October 28, 2025 - Homily

 

Tuesday, October 28, 2025 - Saints Simon and Jude - Will you respond to the call of the Lord as Simon and Jude did?

To read the texts click on the texts: Eph 2:19-22; Lk 6:12-19

Jude is one of the twelve Apostles in the list of Luke (and also Acts of the Apostles). Some think that since Jude is not mentioned by Matthew and Mark but Thaddeus is, that Jude and Thaddeus are the same person. Besides mention in the list of the Twelve, he is not well known.

Simon is mentioned in all four lists of the apostles. In two of them he is called "the Zealot." The title probably indicates that he belonged to a Jewish sect that represented an extreme of Jewish nationalism. For them, the messianic promise of the Old Testament meant that the Jews were to be a free and independent nation. God alone was their king, and any payment of taxes to the Romans—the very domination of the Romans—was a blasphemy against God. Nothing in the scriptures speaks of his activities as a Zealot.

The Gospel text chosen for the feast of these Saints is The naming of the twelve apostles. By placing the appointment of the Twelve immediately after the controversies with the Pharisees—and the dramatic distinction between old and new that these controversies exposed—Luke presents the appointment of the Twelve as the constitution of a new nucleus for the people of God, perhaps in deliberate succession to the twelve tribes of Israel. The conflicts between Jesus and the scribes and Pharisees have already shown that they represent the old and that, therefore, they are no more fit for leadership in the kingdom than old wineskins are fit for new wine. The events at this juncture of the Gospel foreshadow the opposition that will lead to Jesus’ death and the witness of the apostles in Acts.

Luke again signals the introduction of a new scene by means of “Now it came to pass” and a temporal phrase: “Now during those days.” The significance of the coming scene is indicated both by its setting on a mountain and the report that Jesus spent the night in prayer. The only other time Jesus goes up on a mountain to pray in Luke is the occasion of the transfiguration (9:28), just prior to the start of his journey to Jerusalem. Prayer is a regular feature of Luke’s account of the ministry of Jesus and the growth of the church, and references to prayer often occur in connection with significant turning points in this history (Luke 3:21, the coming of the Spirit upon Jesus; 9:18, Peter’s confession that Jesus is the Messiah; 9:28, the transfiguration; 11:1, the Lord’s prayer; and 22:40-46, Gethsemane). It is not surprising, therefore, that Luke adds a reference to prayer at this point.

In one verse, Luke refers to “the disciples,” “the Twelve,” and “apostles,” but the terms are not synonymous and do not refer to the same groups. In Luke’s account, in contrast to Mark and Matthew, the Twelve are distinct from the larger group of disciples: “He called his disciples and chose twelve of them.” In the next scene Jesus is still surrounded by “a great crowd of his disciples” (6:17). Luke states that Jesus named the twelve “apostles,” thereby characterizing their role as witnesses. The references to apostles in the early church in Acts and in the rest of the New Testament make it clear that many who were not among the Twelve were still called apostles.

The points being made by this text of the naming of the Twelve in Luke may be summarized as under:

God calls those whom God wants. The individual’s merit or talent is not a necessary condition for the call. God graces those who are called and equips them for Mission. The initiative is always with God, but the response is from the human.

Like God called Israel and then Jesus called the Twelve to continue the Mission that was given to Israel to be that Contrast Community, so God continues to call even today. Consequently, blessing and mission are vital aspects of God’s purpose for the community of faith, whether it be Israel or the church.

Particularly in Luke, the call to follow Jesus is a call to imitate him, and in Acts we see the disciples continuing to do what Jesus began during his ministry. Jesus blessed the poor and the outcast; he ate with the excluded and defended them against the religious authorities. Jesus showed compassion on the weak, the sick, and the small, and in these matters the disciples had a particularly hard time in following Jesus’ example. Nevertheless, if discipleship and Lordship are directly related, then the Gospel’s portrayal of Jesus is vital for the church. We can follow Jesus in the Lukan sense only when we see clearly who he is. Ultimately, of course, the Gospel challenges each reader to respond to the call to discipleship and join the Twelve as followers of Jesus.

Monday, October 27, 2025 - Homily

 

Monday, October 27, 2025 - Has your adherence to rules and regulations sometime blinded you from love?

To read the texts click on the texts: Rom 8:12-17; Lk 13:10-17

In Luke, scenes involving a man are often balanced with scenes involving a woman. The healing of a woman who had been crippled for eighteen years which is our text for today is paralleled with the healing of a man with dropsy (Lk 14,1-6). Like this healing that one too occurs on the Sabbath, and in both there is a controversy with a leader of the synagogue. In both miracles there is a pronouncement as well as a healing, and in both Jesus invites his opponents to reason what they should do for a fellow human being from what they would do for an ox. This is the last time in Luke that Jesus enters a synagogue, though he will continue to teach even in later chapters. In this incident, the main point that is made is that concern over the suffering of fellow human beings takes precedence over obligations related to keeping the Sabbath. Love takes precedence over rules and regulations. The number eighteen (the number of years for which the woman was sick) does not seem to have any special significance except that it is a long period of time and is probably to link this scene with the previous one in which eighteen persons perished when the tower of Siloam fell (Lk 13, 4). Jesus heals the woman by both a pronouncement and a laying on of hands. The latter may also be taken to indicate the conferral of a blessing on the woman. The leader of the synagogue does not address Jesus directly, but speaks to the crowd and expresses his indignation that a healing took place on the Sabbath. His focus is not on the wholeness of the woman but on the breaking of the law. Jesus too, in his response addresses the crowd and challenges his opponents to reason from the lesser to the greater. Since a bound animal would surely be unbound even if the day were a Sabbath, a human person who had been bound would most definitely be unbound. The result of Jesus’ pronouncement is that all his opponents were put to shame. It seems that while the woman was only physically crippled, the leader of the synagogue was spiritually crippled.

It is possible that because of our myopic vision we might sometimes lose sight of the larger picture. While it is good to have our own point of view, we must also keep in mind that ours is one point of view and there will be others, and therefore ours will not necessarily be the correct one.

Sunday, October 26, 2025 - Homily

 

Sunday, October 26, 2025 - How do you pray?

To read the texts click on the texts: Sir 35:15-17,20-22; 2 Tim 4:6-8; Lk 18:9-14

The Parable in today’s Gospel is popularly known as that of the Pharisee and Tax Collector. However, it is not so much about these persons as it is about the disposition for prayer in any person. This parable is exclusive to Luke and is addressed, not to the Pharisees but to those who “trusted in themselves that they were righteous and regarded others with contempt.” This could be a description of any self-righteous person. There is a great difference between being righteous and being self-righteous. The righteous person knows that he / she is dependent on God and can do nothing without God’s help. The self-righteous person, on the other hand, is so filled with self-importance and pride that he / she cannot see beyond his / her own nose. These self-righteous assume that God is dependent on them.

The defect of the Pharisee in the Parable is not that he gives thanks for what God has done for him. This is laudable. The defect is in his prideful disdain for others. He contrasts himself to a rash of unsavoury people – the greedy, the dishonest, adulterers – but saves the tax collector for the end. His very position of prayer betrays his pride. He steps apart from the crowd, as if God could not notice him wherever he is. The tax collector, however, simply stands at a distance and will not even raise his eyes to heaven. His bodily posture is itself a prayer. His plea to God, “O God, be merciful to me a sinner!” confirms this.

He goes home, made just in God’s eyes. The justice of God accepts the unjust and the ungodly. The parable summons us to a prayer of love and trust in God’s mercy. It frees us from the need to tell God who is a sinner and who is not. It summons us to realize that, even when we are righteous, it is because of God’s grace that we can be so. Only those who can acknowledge their own weaknesses feel the need to turn to God in prayer with sentiments of humility. But those who stand before God and others with an attitude of “Look what I have made of myself” will hardly realize the need to ask for God’s help in doing good. They presume that they can manage it by themselves. These are the ones who do not realize that their ability to be good and to do good is itself a reward from God.

The Pharisee in today’s Gospel very likely did live a life devoid of greed, dishonesty, and adultery. He probably did fast and tithe. But he did not realize that it was the goodness of God that lifted him up so that he could act in this righteous manner. He believed instead, that it was his own goodness that raised him up above others. On the other hand, in order to gain a livelihood, the tax collector likely did extort money from taxpayers. He was a sinner, and knew he was a sinner. But, he also knew that only God could lift him up. It was the tax collector’s humble demeanour that earned God’s grace.

The second reading of today shows that, in some ways, Paul resembles both the Pharisee and the tax collector. Like the Pharisee, he boasts of his accomplishments. He has competed well; he has finished the race; he has kept the faith; he has earned a crown of righteousness. Paul never denies the character of his commitment or the extent of his ministerial success. But, like the tax collector, he knows the source of his ability to accomplish these things. He says, “The Lord stood by me and gave me strength.” For Paul, all the glory belongs to God. Paul believes that he will receive “a crown of righteousness.” However, his attitude is radically different from that of the Pharisees in the Gospel. Paul knows of, and realizes, his nothingness. All the good that he is able to do to “fight the good fight” and to “run the race to the finish”, has been made possible by God’s help. Although he seems sure of being rewarded, he recognizes the reward as coming from God, not from himself. His affirmation at the end of the reading summarises this attitude. It is the Lord, and not his own accomplishments, who will give to him the crown of righteousness.

In Christianity and in the following of Jesus, there is no room for arrogance. We are all limited human beings with weaknesses that can trip us up if we are not vigilant. We are all poor and lowly, in need of the protection and strength that come to us from God. We are all sinners, dependent on divine mercy. It is indeed foolish and vain to think that we are better than others. It does no good whatsoever to treat others with disrespect or disdain.

Those who exalt themselves will be humbled. Those who humble themselves will be exalted. Therefore, persons who exalt themselves over others and boast of their virtue before God will discover that they have cut themselves off from both. Persons who are aware of their need for grace and forgiveness will be unable to disrespect or despise other people.

Saturday, October 25, 2025 - Homily

 

Saturday, October 25, 2025 - If you were given only one more day to live, what are the things that you would do? What is preventing you from doing these today?

To read the texts click on the texts: Rom 8:1-11; Lk 13:1-9

The warnings and admonitions regarding the coming judgement that began in 12:1, reach their conclusion here with a call to repentance.

Jesus uses two sayings to make the same point. The first is about the calamity that occurred when Pilate slaughtered a group of Galileans and when the tower of Siloam fell and killed eighteen people. Though no other historical reports narrate these incidents, there may be some historical background to the first one, Josephus the Jewish historian does narrate many incidents, which confirm that Pilate shed much blood.

In the incidents that Jesus narrates, however, he makes clear that what is required on the part of the human person is not the focus on sin and its consequences but on repentance, which means the acquisition of a new mind, a new heart and a new vision.

Near Eastern wisdom literature contains stories of unfruitful trees and the story of the barren fig tree is similar to the stories found there. While in the story as told by the Lucan Jesus there is mercy, it is still a warning of the urgency of repentance.

Each new day brings with it new hope and a new opportunity to right the wrongs that we may have done, to say the kind word that we ought to have said and to do the good that we ought to have done.

Friday, October 24, 2025 - Homily

 

Friday, October 24, 2025 - Where in the scale of “attention to detail” does your devotion to the teachings of the Lord rank?

To read the texts click on the texts: Rom 7:18-25; Lk 12:54-59

The warnings about the coming judgement continue in the Gospel reading of today. The text contains two clusters of sayings addressed to the crowds. They are charged with hypocrisy in the first of the two clusters for not being as observant of the signs of the coming judgement as they are of the weather. If they pay attention to the slightest sign of change in the weather, then they must also pay attention to the present time, which is the time of Jesus and his works and words.

In the second they are warned to make every effort to settle accounts so that they may be blameless when they are brought to court.

While we must keep in touch with what is happening around us so that our responses to different situations can be adequate, it is also important to keep in touch with what is happening in us. This means that while we need to take good care of our physical and material wellbeing, we must not do it at the cost of our spiritual wellbeing.

Compromise is sometimes better than confrontation. When it is not a matter of one’s principles or when one is not called to do something against one’s conscience then it is better to compromise when some conflict arises. This approach saves energy, time and money.

Thursday, October 23, 2025 - Homily

 

Thursday, October 23, 2025 - Will you do good today even in the face of opposition? How?

To read the texts click on the texts: Rom 6:19-23; Lk 12:49-53

The verses of today contain three pronouncements regarding the nature of Jesus’ mission. The first is that he has come to cast fire on the earth. Fire is used as an image of God’s judgement, but ironically when it comes on the disciples at Pentecost (Acts, 2,3), it is the purifying fire of the Holy Spirit. Nevertheless, the crisis of judgement is never far away.

The second is about his own baptism, which may be an allusion to his death or to the conflict and distress in which he would be immersed. This governs his whole life. Until he completes his mission, he will not be satisfied.

The third is about the division that his mission will cause. Although the kingdom of God is characterised by reconciliation and peace, the announcement of that kingdom is always divisive because it requires decision and commitment. Though this announcement will indeed cause stress and division, Jesus will not shy away from it because it is the Mission given to him by his Father. Anyone who commits him/herself to Jesus must also then be prepared for the opposition that they will face.

 

The reason why the announcement of the kingdom brings division is because it calls for a radical change of heart and mind. It overturns our value system and calls us to a life that is challenging and if lived fully also challenges others. It calls for decision and commitment at every moment.

Wednesday, October 22, 2025 - Homily

 

Wednesday, October 22, 2025 - Are you good because of fear of punishment or hope of reward, or are you good because it is good to be good?

To read the texts click on the texts: Rom 6:12-18; Lk 12:39-48

The text of today is the one immediately after Jesus has begun to exhort his disciples’ to watchfulness (12:35-38). Based on instructions given in earlier contexts, however, readiness here means trust in God as a heavenly Father, putting away all hypocrisy, handling one’s material possessions faithfully, obeying the ethic of the kingdom, and making life a matter of constant prayer. Peter’s question regarding whether this “parable” was for the disciples alone or for everyone, does not receive a direct answer from Jesus. However, in his response to the question, Jesus responds with another “parable”, which is about the faithful and unfaithful servant/slave. While there will be a reward for the faithful servant, there will be punishment for the unfaithful servant. God will seek much from those to whom he has given much, because everything has been given in trust.

Each of us has a specific role to play in the world, which is confirmed by the fact that we are unique and that there is not one else exactly like us anywhere. Since this is the case, we have to be faithful to that to which we are called. If we do not do what we have to do, no one else will do it and it will remain undone. Besides this it will also mean that we have been negligent in our duty and not appreciated enough the uniqueness of our creation.

Tuesday, October 21, 2025 - Homily

 

Tuesday, October 21, 2025 - Do you live one moment of one day at a time or are you living only in the future?

To read the texts click on the texts: Rom 5:12,15,17-21; Lk 12:35-38

The sayings in these verses are a call to watchfulness and readiness. The call to be dressed for action would mean literally to draw up the longer outer garment and tuck it into the sash around one’s waist so as to be prepared for strenuous activity. If the servants/disciples are so ready, they will be able to be prompt in responding to the master’s knock, and will be blessed. This blessing will take the form of a reversal of roles. The master will become servant/slave. The time of the coming of the master is not known and he may come at any time, but if the servant/disciple is always ready, he/she will be blessed.

It is not difficult for us as Christians to relate to this reversal of roles, simply because our God in Jesus has already become slave. It is now left to us as servants to be ready at all times.

Monday, October 20, 2025 - Homily

 

Monday, October 20, 2025 - Do you possess things, or do things possess you? If God were to call you to himself at this moment would you be ready to go?

To read the texts click on the texts: Rom 4:20-25; Lk 12:13-21

The text begins with someone in the crowd asking Jesus to serve as judge in the division of an inheritance. While Jesus will not accept this role, he points the man and the crowd to a different understanding of the meaning of wealth and life. This different understanding is explicated through a parable, which is found exclusively in Luke. It is about a rich man who had more than he required and soon became possessed by his riches. This possession leads him to focus on making provision to store his great wealth so that he can use it exclusively for himself in future. It is self-centeredness at its worst. The only ones in the parable are the rich man and his wealth. In the midst of all his planning and calculations, God speaks to him addressing him as “fool”. There is a sharp contrast between the rich man’s planning for “many years” and the “this very night” of God. It is clear that first of all when God calls, he will have to go and second that when he goes he can take nothing of what he has stored with him. There is the very real danger of forgetting God if one allows oneself to be possessed by one’s riches.

The manner in which some of us accumulate things seems to indicate on the one hand that we think we are going to live forever and on the other hand that even if we have to die that we can take all of which we have accumulated. The parable of today calls us to realise first that we can be called at any time and hence must live in such a manner that we will have no regrets no matter when that might be and second that whenever we are called we can take nothing of what we have gathered together but will have to leave it all behind. Thus while planning for the future may be necessary, obsession with the future is uncalled for. 

Sunday, October 19, 2025 - Homily

 

Sunday, October 19, 2025 - Perseverance is the key

To read the texts click on the texts: Ex 17:8-13, 2 Tim 3:14-4:2; Lk 18:1-8

We live today in a world, which may be termed “instant.” There is instant communication, instant coffee, instant tea, instant food, and an instant weight loss programme. Thus, in every area of our lives, we expect instant results. We are hardly prepared to wait. This leads to inability on the part of many to be patient and, to an even greater degree, a lack of perseverance. There can be no doubt that perseverance is the key in all the readings of today. It must be noted, however, that here, perseverance is linked to prayer.

This link between prayer and perseverance is seen in the first reading of today. When Moses continues to keep his hands raised in prayer, victory is assured. When Moses begins to grow weary and drop his hands, in a gesture which symbolizes that he is on the verge of giving up, Joshua had to struggle. It is difficult for Moses to persevere in prayer and so, it is difficult for Joshua to persevere in battle. However, because Moses will not give up and perseveres, Joshua is finally victorious.

This is also the case with the widow in the Gospel text of today. She pleads and perseveres. She does not give up. Despite the fact that she had so many things going against her, she does not give in. She is a woman living in a patriarchal society where women were considered as second-class citizens and worse, she is a widow and thus, had no male advocate. Even more unfortunate for her, the judge who can decide her case is one who fears neither humans nor God. He can hardly be seen as someone who will be concerned with justice. Yet, the Judge relents, not because he is suddenly converted but, for fear of being worn out by the woman’s persistence and perseverance. Perseverance wins the widow justice.

The exhortation that Paul gives to Timothy, about being persistent, at the end of the Second reading of today is an exhortation that the widow, Joshua, and Moses had already taken to heart. They persevered even when the situation and time were unfavourable. They were patient and able to wait for what God had in store for them. Thus, each was victorious. Timothy is exhorted to do the same. He is asked to remain firm and persevere whether the external situation is good or not so good and whether things are going his way or not. He is to be patient and not give up. He is not to give in.

One of the grave dangers that many of us face today is that of quick fix solutions. We are hardly able to endure obstacles and difficulties without getting weary and tense. We are hardly able to be serene and calm in the face of hindrances that come our way. One reason for this is that we do not believe enough in ourselves. Another reason is that we do not believe enough in God. Confidence in one’s ability to stick with it and confidence in the fact that God will always do what is best for us are crucial to our getting what we are seeking for. Anyone ought to know that the easiest way to failure is to give up at the slightest sign of an impediment or hindrance. Yet, the one who, despite all odds, perseveres also knows that, though it is not easy, perseverance wins the day.

It is easy to begin with a bang, but often those who do, end with a whimper. The way to do is to keep on keeping on. Some interpreters of the Gospel parable of today see in the widow God, who, like the widow, will not give up on human beings. Until they relent, he will persevere with them. Even if one accepts this interpretation, the point being made is the same. God does not give up on us. Why must we give up on ourselves? Why must we give up on others?

The Gospel text of today ends with a question asked by Jesus: “And yet, when the Son of Man comes, will he find faith on earth?” In order to answer affirmatively, we must be ready to profess a faith like that of the persistent widow who demands justice and the pious widow who prays night and day. We need to be like Moses, and Joshua, and not give up or give in even when we imagine that we are fighting a losing battle. We need to take to heart the exhortation of Paul to Timothy, to persevere in the face of all odds.

When the Son of Man comes, will he find such faith among God’s elect? Will he find that we have a widow’s faith? Will he find that we have persevered?

 

 

Saturday, October 18, 2025 - St Luke

 

Saturday, October 18, 2025 - St. Luke, Evangelist - Luke wrote a Gospel to share his experience of Jesus? What will you do to share your experience?

To read the texts click on the texts: 2 Tim 4:9-17; Lk 10:1-9

St. Luke is regarded as the patron of physicians and surgeons. He wrote one of the major portions of the New Testament, a two-volume work comprising the third Gospel and the Acts of the Apostles. In the two books he shows the parallel between the life of Christ and that of the Church.

He is the only Gentile Christian among the Gospel writers. Tradition holds him to be a native of Antioch, and Paul calls him "our beloved physician" (Col 4:14). His Gospel was probably written between C.E. 70 and 85.

Luke appears in Acts during Paul’s second journey, remains at Philippi for several years until Paul returns from his third journey, accompanies Paul to Jerusalem and remains near him when he is imprisoned in Caesarea. During these two years, Luke had time to seek information and interview persons who had known Jesus. He accompanied Paul on the dangerous journey to Rome where he was a faithful companion. "Only Luke is with me," Paul writes (2 Tim 4:11).

The Gospel text chosen for the feast is the Mission Discourse to the seventy (seventy-two), a text found only in the Gospel of Luke. The number seventy/seventy-two seems to have their origin the list of nations in Gen 10, where the Hebrew text lists seventy nations and the Septuagint lists seventy-two. It may also recall Moses’ appointment of seventy elders to help him (Exod 24:1; Num 11:16, 24). The more likely interpretation, however, is that the number is related to the biblical number of the nations (Gen 10), so that the commissioning of the seventy/seventy-two foreshadows the mission of the church to the nations (Lk 24:47).

In these verses Jesus instructs his disciples how they are to do Mission and conduct themselves in Mission. The key to Mission is detachment. The disciples are to be detached from things, persons and place. They are also to be detached from the outcome of Mission. They must constantly keep in mind that the Mission is the Lord’s and not theirs.

Friday, October 17, 2025 - Homily

 

Friday, October 17, 2025 - Are you still afraid of a God who is only Love? What will you do about your fear today?

To read the texts click on the texts: Romans 4:1-8; Lk 12:1-7

The text of today begins immediately after Jesus has spoken the woes against the Pharisees and scribes. Though there is a large crowd, which has gathered, Jesus speaks first to his disciples cautioning them against the yeast of the Pharisees.

The yeast of the Pharisees is identified as hypocrisy only in the Gospel of Luke. To be a hypocrite (Greek hupokrisis) originally meant to wear a mask or to play a role. The point that is being made is that at the judgment, everyone’s true character will be revealed. There will be no masks, and everyone will be seen as he or she is. Even the sparrow which is so insignificant when compared to human beings is looked after by God therefore, there is no need to be afraid, because a God who is and will always remain, Father, will judge us.

Though Jesus constantly revealed God as unconditional love, many of us still relate to him from fear. This is the reason why we wear masks before him and consequently before others. We are afraid to be ourselves. If we begin to realise that our God is a God who primarily wants to save, we can improve our relationship with him and with others.

Thursday, October 16, 2025 - Homily

 

Thursday, October 16, 2025 - Have you through your words or actions been a stumbling block in the way of others? What will you do about it today?

To read the texts click on the texts: Rom 3:21-30; Lk 11:47-54

The text contains the second (11:47–51) and third (11:52) woe to the lawyers. The second woe deals with the attitude of the lawyers to the prophets whom their ancestors killed and the lawyers approve of that killing by building monuments to the same prophets. In this way they are accomplices to the murders.

The final woe condemns the lawyers because though they possessed knowledge, they did not use it as it was meant to be used, nor did they allow others to use it. They acted as stumbling blocks in others way.

The woes that Jesus pronounces do not go down too well with the Pharisees, who began to ask many questions in order to catch Jesus on the wrong foot.

We too can become stumbling blocks in other’s way to God by the things that we say and the things that we do. When we point out the negatives in others and in the process forget all the positive qualities they possess we cause them to stumble.

Wednesday, October 15, 2025 - Homily

 

Wednesday, October 15, 2025 - How often have your external actions been a cause of scandal for others? What will you do about them today?

To read the texts click on the texts: Rom2:1-11; Lk 11:42-46

The first of the four woes of the Gospel reading of today, continues the contrast between the inner and outer, but also adds the contrast between the important and insignificant. Jesus criticizes piety that observes external obedience while neglecting justice and the love of God. In the second woe, Jesus emphasizes that true piety does not seek praise from others, and in the third Jesus returns to the contrast between the inner and outer. Since the inner corruption of the Pharisees is not visible, others are defiled by their influence. (Contact with a corpse rendered a person unclean (Lev. 21,1-4.11; Num. 19,11-22). Graves had to be marked, therefore, so that persons would not unwittingly defile themselves by contact with them). The Pharisees are like graves that cannot be seen/are hidden and consequently result in corrupting others.

The fourth woe (11,46) is the first of the three addressed to lawyers. Here the woe is in response to the lawyer’s allegation that in condemning the Pharisees, Jesus is condemning them as well. Jesus responds by pronouncing a woe on them for imposing legal restrictions on people but doing nothing to help them. The law, which was meant to be a pointer and help, has been made into a burden and an end in itself.

There is the danger that when we read these woes, we might think that they apply to Pharisees only. However, they could just as easily apply to anyone today who like the Pharisees focuses on what is not essential and in the process forgets what is really important. When a person makes physical attendance at the sacraments more important than spiritual or internal attendance, he/she is also as guilty. When anyone focuses too much on sin and not enough on love, that person is also as guilty.

Tuesday, October 14, 2025 - Homily

 

Tuesday, October 14, 2025 - Will your external actions show that your inner self is pure? How?

To read the texts click on the texts: Rom 1:16-25; Lk 11:37-41

The section beginning in Lk 11:37 and ending in 11:54 is set in the context of a meal. The text of today begins with the notice that a Pharisee invited Jesus for a meal. Jesus sits/reclines at table without washing his hands, and this amazes his host. The Pharisees observed strict rules regarding ritual cleanliness, and generally ate only with those who also maintained ritual purity. By not washing, Jesus scandalizes his host. This amazement allows Jesus to give all those present a lesson on internal and external cleanness.

Jesus’ response to his host who is surprised because Jesus did not first wash, is that God is not concerned with the observance of rituals of purity, but with the purity of the heart. A person’s actions should reflect his or her inner purity.

The best way to remove greed and wickedness from one’s heart is to be generous with what one has. The practice of constant giving, leads one to develop an attitude of detachment.

Monday, October 13, 2025 - Homily

 

Monday, October 13, 2025 - What sign are you seeking from the Lord? Will you believe in His love even without this sign?

To read the texts click on the texts: Rom 1:1-7; Lk 11:29-32

Jesus’ debate with the crowd following the exorcism of the demon that made a man mute continues. The response of Jesus is not to give in to the demand of some for a sign. While a similar saying is also found in Matthew (12,38-42) which indicates that both Matthew and Luke have taken it from the “Q” source {Mark also has the episode of the demand for a sign and Jesus’ response (Mk 8,11-12), but it is much shorter and does not have the details found in both Matthew and Luke}. However, Luke has so formulated the response of Jesus, that it forms an inclusion. It begins and ends with Jonah. Through this, Luke has associated Jonah’s preaching with Solomon’s wisdom. Since Luke makes this association, for him the sign of Jonah was not Jonah’s being in the belly of the whale for three days and three nights (Mt 12,40), but the call to repentance that Jonah preached. As the people of Nineveh repented after the call by Jonah, so Jesus calls the crowd to repentance after his proclamation. He refuses to give the crowds any other sign, because any demand for a sign means that they have not understood what Jesus is about, and what his mission is. Jesus also knows that for those who believe, no sign is necessary, whereas for those who do not, no sign is sufficient.

The call to repentance is a call to look at everything in a new light. The old is past, the new has come with the coming of Jesus. If one persists in the old way of looking which is a way of finding God only in miraculous and spectacular events, one will miss him. Now he can be found in all things and all things can be found in him.

Sunday, October 12, 2025 - Homily

 

Sunday, October 12, 2025 - Gratitude is an attitude

To read the texts click on the texts: 2 Kgs 5:14-17; 2 Tim 2:8-13; Lk 17:11-19

The Parable of the Gospel text of today has often been called “The Parable of the Ten Lepers.” Most interpretations of the Parable focus on the ingratitude of the nine and on the gratitude of the Samaritan. Thus, the main point seems to be that one must be grateful to God for the mercies we receive. Although this is certainly true, there is more.

If Jesus had wanted to focus on ingratitude alone, there would have been no need to single out “this foreigner.” Therefore, Jesus was pointing out more than mere gratitude or ingratitude. He was asking his hearers to look beyond. The mention of the words “this foreigner,” which in the context must be contrasted with the words “the chosen ones,” seeks to make a stronger point. It is that the proper response to God’s saving mercy is not a presumption that it is deserved. The proper response is untainted gratitude and pure praise of God. The Jews of Jesus’ time looked on the Samaritans with disdain. The Samaritans were considered as outcasts and as not belonging to the “chosen people. Many Jews considered blessings from God as their right. They believed that merely being Jews entitled them to receive all privileges. However, God’s mercy, compassion, and grace cannot be merited, earned, or deserved. They are given freely. The only response that one can have in the face of this unconditional gifting on the part of God is acceptance with an open heart and gratitude.

This is possible only when one realizes one’s state. In the first reading of today, Naaman realized when he was healed that his healing was a result of the grace of the God of Israel. He did not know this God. He worshipped other gods and yet, when his healing took place, he was able to boldly acknowledge that he had been graced. This is why his response was first, to praise God and then, to offer to his intermediary, Elisha, a gift like the gift of the Samaritan in the Gospel text of today. He, too, first praised God, the origin and source of his healing.

As long as one keeps thinking in terms of what one merits, one will not be able to appreciate the death and resurrection of Jesus. This is what Paul asks Timothy to do in the second reading of today. The Gospel and the Good News is that salvation has already been obtained by Jesus and all we have to do now is be grateful for the gift and the privilege that we have received. No matter how much we consider ourselves “chosen,” we will never be worthy. Alas! We keep thinking like the nine healed lepers in terms of merit. We forget grace. We keep thinking of privilege. We forget responsibility. We keep thinking of advantage.  We forget duty. We keep thinking selfishly. We forget gratitude. Naaman was able to see his healing as a sign of God’s mercy. The Samaritan leper was able to see that he was healed and returned to praise God and fall on his face before Jesus. He knew about grace and responsibility and gratitude. He knew that what he had been given was an undeserved gift unlike the other nine who probably thought that they deserved more than they got. This is likely why the Samaritan returned and the other nine, the Jews, did not. To encounter this gracious God was something that Naaman and the Samaritan leper never thought possible. This is why they responded with such wonder and enthusiasm. For the other nine, God was “familiar”, and so they did not think it necessary to return to give thanks.

Unfortunately, this also happens with the God we believe in as Christians. Our life is filled with a multitude of unmerited blessings – health, food, family, and friends, our faith, even our very lives. God’s providence and goodness, in the form of these ever present gifts, leads to familiarity and expectation. We think we have earned them because we have been good. We think we deserve them because we have fulfilled obligations. It seems natural to us that God responds to our prayer. So we often forget to say a sincere “Thank you”, or to offer the homage of our hearts in worship, praise, and adoration. The result is that we take God for granted.

The secret to perceiving the Giver and his gift anew is to awaken our sense of wonder, to reflect upon what God has done, and is doing, in our lives. God has done all that was required to be done, in Jesus. We respond, not by demanding what we wrongly imagine is our right but, by recognizing and acknowledging that all we receive is given to us from unconditional love and mercy.

 

Saturday, October 11, 2025 - Homily

 

Saturday, October 11, 2025 - How would you define “God’s Word” today? Do you put this “Word” into practice in your life? How?

To read the texts click on the texts: Joel 4:12-21; Lk 11:27-28

The words, “While he was saying this” connect what follows to what has gone on before. Jesus has just challenged his listeners to fill their lives with the kingdom of God, and now a woman in the crowd blesses the mother of Jesus, because of the beauty she sees in Jesus. While Jesus does not deny that his mother is indeed blessed, he uses this opportunity to extend the blessing to anyone who like his mother will hear the Word of God and put it into practice in their lives.

If the woman in the crowd was able to bless the womb that bore Jesus, it was because she could see and experience the goodness in Jesus. This goodness was manifested not only in what he said but in what he did and was therefore visible in his person. If we like Jesus hear the word of God and act on it, then others will pronounce the same blessing on us.

Friday, October 10, 2025 - Homily

 

Friday, October 10, 2025 - Which is the demon that has possessed you and does not leave you free? Will you attempt to get rid of that demon today?

To read the texts click on the texts: Joel 1:13-15; 2:1-2; Lk 11:15-26

The onlookers respond to the exorcism of a demon that made a man mute, in different ways. While there are some who are amazed, others attribute Jesus’ power to cast out demons to Beelzebul. This is an indication that no one doubted Jesus’ power to exorcise and heal. They attributed it to different sources. In his response to this charge, Jesus says that since exorcisms represented a direct assault on Satan’ power and kingdom, it is clear that he cannot be on Satan’s side. Also, if Jesus’ exorcisms were performed by the power of Satan, the same would have to be said of other exorcists belonging to their community. Instead Jesus’ works indicate that the kingdom of God has indeed arrived. Through his exorcisms, Satan’s power is broken. In the simile of the strong man and his castle, Jesus explicates that he is the stronger one who overpowers Satan who had guarded his kingdom well till this time. Finally, Jesus invites his listeners to take a stand for him. The saying here is strong. If one does not positively opt for Jesus, one has opted against him. The time now is for decision and choice.

 

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

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

Thursday, October 9, 2025 - Homily

 

Thursday, October 9, 2025 - Do you give up easily when your prayers are not answered? Will you be shameless today? Will you persist today?

To read the texts click on the texts: Mal 3:13-20; Lk 11:5-13

Luke 11:5-8 is exclusive to Luke and deals with the assurance that God will answer prayer. This point is implicitly made through the parable in these verses. It is a parable from common experience. If the Greek word anaideia is translated as “shameless” (which is its literal meaning), then the parable is stating that it would be unthinkable in the setting of a Galilean village that a neighbour would not get up to give his friend what he wants even if it meant disturbing the entire family at midnight to oblige his friend. The reason why he would do this is to avoid being shamed. However, it can also mean that the one who makes the petition is shameless for going to the friend’s house at midnight to beg for bread.

If the translation of the word anaidea is “persistence” or “boldness”, then the point is that it is the persistence of the one who asks for bread, which will get him what he wants. The friend who gives the bread will be tired out by the persistence of the one who is asking.

In 11:9-13, we have a three-fold admonition, “Ask, search and knock” (11:9-10), followed by two rhetorical questions (11:11-12) both of which elicit the answer “No, there is no one”.

The final verse of this section 11:13 contrasts evil human beings with the heavenly Father. If humans evil as they are will still give their children only what is good, then the heavenly Father will do more than that. He will give the greatest of gifts, the Holy Spirit to those who ask.

To be without shame is also to be without ego. The one who is shameless is also one who can persevere since he/she has nothing to lose. Perseverance is indeed the key to open the door to God’s heart.

Wednesday, October 8, 2025 - Homily

 

Wednesday, October 8, 2025 - Will you depend on yourself today or will you show your dependence on God? How?

To read the texts click on the texts: Jon 4:1-11; Lk 11:1-4

Luke gives more importance to Jesus’ practice of praying than do any of the other Gospels.

The only prayer that Jesus’ explicitly taught his disciples was the prayer that Jesus teaches in these verses. This prayer appears in the Gospels of Matthew and Luke. While in Matthew, the prayer appears as part of the Sermon on the Mount; Luke explicitly has Jesus praying himself when he is asked by his disciples to teach them to pray.

The following elements of the Matthean prayer are not found in Luke: “Our … who art in heaven…Thy will be done on earth as it is heaven… but deliver us from evil. This has the effect of making the prayer simple and direct in Luke.

Both Matthew and Luke understood the prayer as a prayer of the community and have used the first person plural to stress this. While the prayer in Matthew contains seven petitions, the prayer in Luke contains only five.

It is agreed by many that the Lukan version is probably closer to the original prayer that Jesus taught. By petitioning God for the most basic of our needs like “bread”, the prayer is basically a prayer of dependence. It is an acknowledgement of the fact that we cannot manage even this simple task on our own, and we need God’s goodness to provide it to us.

Just as we need bread we also need God’s forgiveness, because if He were to keep a grudge against us for every time we sinned, we would be lost.

In this context it must be noted that nowhere in the Gospels does Jesus tell us that we must be “sorry” for our sins if we want forgiveness. Rather if we want to be forgiven, we must forgive. Our forgiveness of others opens our hearts to receive the forgiveness that God constantly gives. The prayer is therefore not merely a prayer therefore, but an attitude, a way of life.

Tuesday, October 7, 2025 - Homily

 

Tuesday, October 7, 2025 - Our Lady of the Rosary

To read the texts click on the texts: Acts1:12-14; Lk 1:26-38

The Feast of Our Lady of the Rosary was formerly known as the Feast of Our Lady of Victory. Legend has it that Our Lady appeared to St. Dominic in 1208, and gave him the Rosary to be used as a tool against all kinds of challenges.

Our Lady of the Rosary, also known as Our Lady of the Most Holy Rosary, is a title of the Blessed Virgin Mary in relation to the Rosary. The Feast of Our Lady of the Rosary is October 7. It was formerly known as the Feast of Our Lady of Victory. The development of the Rosary as a form owes much to the followers of St. Dominic. On October 13, 1917, Our Lady of Fatima told the children, “I am the Lady of the Rosary”.

The text chosen for the feast relates a 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 all that God wants to do in our lives. It is a challenge to be open and receptive to the Spirit of God, so that we, too, might be able to give birth to the Saviour in our hearts.

Monday, October 6, 2025 - Homily

 

Monday, October 6, 2055 - Is there a person/group that you have a prejudice against or whom you have stereotyped? Will you overcome that prejudice today?

To read the texts click on the texts: Jonah 1:1-2:1,11; Lk 10:25-37

Our text for today contains the Parable of The Good Samaritan. This is a parable that is found only in the Gospel of Luke, and the context in Luke is the question that is asked by a lawyer regarding eternal life. In Matthew and Luke, the lawyer is hostile (not so in Mark), because the question is asked to “test” Jesus. While in Matthew (22:34-40) and Mark (12:28-31) the question is about the greatest commandment, and Jesus answers the question quoting from Deuteronomy and Leviticus, in Luke, Jesus asks the lawyer a counter question and gets him (the lawyer) to answer.

Deuteronomy 6:4-9 (Love of God) was part of the “Shema” (the prayer to “Hear”), repeated twice each day, but it had not been linked to Leviticus 19:18 (Love of neighbour) as it is here. Since it is the lawyer who answers, Jesus responds with a commendation (“You have answered right; do this, and you will live.”)

Since the lawyer was forced to answer and cede the upper hand, he does not give up, but asks a question over which there was some controversy – “Who is my neighbour?” In his response to this question, Jesus tells the parable of the Good Samaritan. This parable has often been interpreted as one in which Jesus is telling us that those in need are our neighbours, or that it has an anticlerical edge, in which Jesus is showing up the priestly class by mentioning priest and Levite as not reaching out to the one in need. If these were the meanings, then there would be no need to make the third person that passed by that way, a Samaritan. The third person could have been a lay Jew. The reason why the third person is a Samaritan is because Jesus wanted the lawyer who was a Jew, to go beyond the narrow definition of neighbour, to go beyond his prejudice, his bias, and his stereotyping. When Israel was split into kingdoms after the death of Solomon in around 922 BCE, the North (named Israel which had its capital at Samaria) and the South (Judah which had its capital as Jerusalem), it became the target for its neighbours, because its strength was divide. In 722 BCE, the Assyrians captured Israel and its capital Samaria and took as their wives and concubines Israeli women. The children by that union were known as Samaritans and till the time of Jesus were regarded as inferior and outcasts by their former Jewish brothers (and sisters). Jesus is thus asking the Jew (the lawyer) if he can get rid of his negative way of looking at the Samaritan, and regard him also as neighbour. It is interesting that at the end of the parable, Jesus overturns the lawyer’s question. Jesus asks, “Who was neighbour to the one who fell among robbers?” whereas the lawyers question was “Who is my neighbour?” The Samaritan is indeed, neighbour

We often look at people with tainted glasses or a prejudiced vision. We tend to categorise them and place them in neat compartments based on their backgrounds. This attitude leads to stereotyping people and not being able to see them as they are. Albert Einstein said this about a prejudice, “It is easier to disintegrate an atom than a prejudice”.

Sunday, October 5, 2025 - Homily

 

Sunday, October 5, 2025 - The reward of the action must be in the doing of the action

To read the texts click on the texts: Hab 1:2-3, 2:2-4; 2 Tim 1:6-8, 13-14; Lk17:5-10

The attitude of realizing that one has always been given one’s due and that one has simply done what one has to do, is the attitude that Jesus is calling for in the Gospel text of today. Put in another way, it might read: “Let the reward of your action be in the doing of the action itself.” This is also the meaning of faith, as explicated both in the first reading of today and in the Gospel.

Faith is not measured quantitatively and thus, in answer to the disciples’ plea to increase their faith. Jesus does not say that he will. Rather, he asks them to have faith. There is no question of having too much or too little faith. There is no question of faith having to be increased once one has it. It is enough that one has faith. Then, even if is the size of a mustard seed, it is enough and more.

This is the kind of faith that God calls Habakkuk to in the first reading of today. In response to his cry for help and his allegation that God does not listen, God responds by assuring him that all that is to happen will happen in due time. All Habakkuk has to do is what is required of him and to wait for the appointed time. Even if what he prays for does not happen immediately, he is to wait for it with patience, because it will happen in God’s own time.

This is also the kind of faith the disciples are called to in the Gospel text of today. It is a faith which makes them act in such a manner where, even after they have done all that is required to be done, will make them realize that they have done only their duty and nothing more. Though with God all things are possible, it does not mean that all things are permissible or that things will be done as they require them.

The faith that Christians have received through Jesus Christ is a priceless gift of God and must be rekindled regularly, as Paul tells Timothy in the second reading of today. It is a faith that brings with it the power to believe in the most trying circumstances. It is not a faith that will balk at the slightest hint of trouble or flinch from danger. It is a faith that will persevere even when things do not go the way one wants. As a matter of fact, for the man / woman of faith, oftentimes things do not go the way they want. What sustains them is not that God grants them what they desire or wish, but their confidence in the knowledge that God always works for the good of every human being.

Many of us still think that we are doing God a favour when we are good. We consider being good a burden and hope to be rewarded because we were kind to people, or reached out to them, or were selfless in our dealings with them. However, the readings of today ask us to consider first, that being good is not a burden. Being good must be our natural way of life. And second, that the reward we receive is already in the grace that God gives us to be good and to do good.

In Jesus, God has already fulfilled all rewards and promises, the rewards and promises that unfold as we live out our lives. Though we are often caught up in violence and destruction, we must be courageous, because our lives give testimony to the faith in Christ Jesus to which we are committed. We may not see the tension and strife around us resolved immediately or as quickly as we want, but we cannot succumb to the cowardice of despair. With the help of God, faith the size of a mustard seed can uproot mighty trees, can turn violence into peace, and can reconcile those who are filled with enmity for one another.

If we cannot accept this, it might be because we really do not have the kind of faith that Jesus had and that he calls us to. Only total reliance on God, and unstinting commitment to the responsibilities of life, will guarantee us the blessings that God has promised. The kingdom of God is at hand. We can reach out and touch it. We can feel its nearness. We can participate in its fullness. If only we have the tiniest bit of faith, God’s Will, will be done on earth as it is in heaven.