Monday, December 1, 2025 - Homily

 

Monday, December 1, 2025 - Do you give up when at first your prayers are not answered? Will you persevere in your asking today?

To read the texts click on the texts: Isa 4:2-6; Mt 8:5-11

Weekdays in the season of Advent begin with the miracle of the healing of a Gentile officer’s servant. In Matthew’s narrative of this miracle, the focus of attention is on the sayings of both Jesus and the centurion. The centurion does not explicitly tell Jesus his request, but simply relates the situation of his servant. The fact that he addresses Jesus as “Lord” indicates that he is a believer (in Matthew, only those who believe in Jesus address him as “Lord”). Though the response of Jesus might be read as a statement (“I will come and cure him”) it seems better to read it as a question, “I should come and cure him?” Read as a question, it expresses hesitancy and fits in with Matthew’s portrayal of Jesus as the one sent only to the lost sheep of Israel. The centurion, however, responds with faith.

He regards Jesus as one who is under no power or authority. If he, though under the authority of his superior officers, can command and expect to be obeyed, then it is a sure fact that Jesus, who is above all and under no one, will surely be able to heal his servant. This is why there is no need for Jesus to even enter his house.

Jesus’ response to the centurion’s faith is to comment on the lack of faith of those to whom he had been sent, Israel. This lack of faith on the part of Israel, and faith on the part of the Gentiles, will lead to the inclusion of the Gentiles in the eschatological banquet.

Faith has often been regarded, by some, as a verbal profession of belief. While this is necessary, what is more important is that faith be shown in action. The centurion did this. The confidence with which he approached Jesus is already an indication that, though he had not recited a creed, he had faith. His response to Jesus’ hesitancy is to respond with a positive word of confidence in Jesus’ ability to make whole. He knew in his heart that Jesus had the power, since Jesus’ authority was God’s authority and his word was effective because it was, in fact, God’s word.

 

First Sunday of Advent - November 30, 2025

 

Sunday, November 30, 2025 - First Sunday in Advent - “Today is the tomorrow you worried about yesterday”

To read the texts click on the texts: Isaiah 2:1-5; Rom. 13:11-14; Mt 24:37-44

In this oracle of salvation Isaiah speaks of the elevation or exaltation of Zion, the mountain of the Temple of the Lord. This elevation will result in the establishment of peace and justice among all nations. The people will make a pilgrimage to Zion to learn the Lord’s ways and walk in his paths. They will go to God’s holy mountain to learn from him. This instruction will result in the instruments of war being turned into farming tools. Peace will reign and so there will be no need to train for war.

In this part of his letter to the Romans, Paul exhorts his readers because of the urgency of the times to wake up and live in the light rather than darkness. This is done by giving up things done under the cover of the dark and daring to appear in the light. Christians must express through their words and actions the very presence of Christ.

The text from Matthew is part of his Eschatological Discourse (24-25). To the question “When will Christ return?” Matthew’s answer is “No one knows” (24:36). As in the time of Noah life went on as usual with no sign that judgement was going to come, so will it be at the Parousia (literally “presence” but taken to mean the second coming of Christ). However, this lack of knowledge about the exactness of the hour instead of becoming a cause for concern must be the motivating factor to be ready at all times. In the metaphor of the thief who breaks and enters the house, the point being made is that it is the one who knows that the exact hour is unknown will be the one who will remain vigilant and awake.

Many of us live in the future rather than in the present. We want to know what will happen tomorrow and, in the process, do not live fully today. This obsession with the future is because basically we are frightened. We are frightened of what the future holds for us, we are frightened of whether we will be able to cope with what the future brings and we are frightened of whether the future will be better than or worse than our present. The Gospel text of today is calling for exactly the opposite of this way of living. It is calling for a total living in the present and doing what we have to do in the now, with no useless worry about what the morrow will bring. This is what it means to be ready at all times. A story is told of St. John Berchmans {a young Jesuit who died when he was 22 years old} who when asked what he would do if he was told that he was going to be called by the Lord at the moment when he was playing football is said to have replied, “I will continue playing football.” The Latin phrase “Age quod agis” “Do what you are doing” sums up his attitude and the attitude expected of each of us who profess to be followers of Christ.

However, we will only be able to have such a kind of confidence to continue doing what we are doing,  if we give up the negative things that we might be doing and the negative attitudes that we might carry and substitute them instead with everything that enhances, builds up  and is positive. Being good and doing good are not be looked upon as a burden but something that comes naturally to the Christian who has experienced the move from darkness to light and from fear to love through what Christ has done through his life, mission, death and resurrection. We must show through this kind of positive and fearless living that we are indeed children of the light and have as inspiration the person and message of Christ.

If we dare to live in this manner then the prophecy of Isaiah which was fulfilled in the coming of Jesus 2000 years ago will also become a reality once again today. We will become that mountain of the Temple of the Lord to which everyone will look and learn the Lord’s ways. They will learn that to live in the future is futile, that to be obsessed with what is not yet is to fail to appreciate fully the present moment. They will realize that it is better to be positive than negative, to enhance and build up rather than pull down and destroy, to live fully and completely rather than die without ever having lived.

Saturday, November 29, 2025 - Homily

 

Saturday, November 29, 2025 - How would you define prayer? Can it be said of you that your life is prayer?

To read the texts click on the texts: Dan 7:15-27; Lk 21:34-36

These verses are the conclusion of the Eschatological Discourse, and in them, Luke composes an exhortation that stresses constant watchfulness and prayer as opposed to drunkenness and dissipation. The reason for alertness is because the day can come at any time. The final verse introduces a positive exhortation. The opposite of sleep and dissipation is vigilance and prayer. The final verse of the discourse calls for constant alertness and prayer, so that one will be able to stand before the Son of Man with dignity and honour. Life itself must be prayer.

Some of us regard being good as a burden. This is because we wrongly associate with seriousness and a lack of joy. On the contrary, a good person and holy person is primarily a joyful person. Such a person enjoys every moment of every day and lives it fully. Such a person leaves nothing undone and therefore will be ready at all times.

Friday, November 28, 2025 - Homily

 

Friday, November 28, 2025 - Will you live today as if it were your last day on earth?

To read the texts click on the texts: Dan 7:2-14; Lk 21:29-33

The parable of the fig tree found in these verses is the last parable that Jesus tells in the Gospel of Luke. This parable is found also in Mark 13:28-29 and Matthew 24:32-33, but whereas Mark and Matthew speak only of the fig tree, Luke speaks of “the fig tree and all the trees” (21:29).

When people can see for themselves that these trees have come out in leaf they know for themselves that summer is near, so when they see the Son of Man coming in a cloud (21:27) they will know that the kingdom is near. Since Luke probably thought that the end would come soon, he has added the last two sayings about what will not pass away until “these things” have taken place. They are “this generation” and the “words” of Jesus. These pronouncements must serve as a reminder of the assurance of redemption for the believer.

Our job as Christians is not to bother about when the end will be but to live fully in the present moment. If we do so then no matter when the end comes we will always be ready.

Thursday, November 27, 2025 - Homily

 

Thursday, November 27, 2025 - If the end were to come today would you be able to hold your heal high fearlessly? If No, what will you do about it today?

To read the texts click on the texts: Dan 6:12-18; Lk 21:20-28

The text of today, continues the Eschatological Discourse, but speaks now of the destruction of Jerusalem and other cosmological signs which announce the coming of the Son of Man.

Josephus the Jewish historian recorded the horrors of the Jewish war, which lasted from April until August of the year 70 C.E. It was a terrible for all the inhabitants and many were killed during it. The Romans razed the whole city to the ground.

Once this happens and the other signs have come to pass signalling the end that is at hand, the Son of Man will appear in a cloud, with great power and glory. When this happens others might faint from fear, but the disciples are asked to hold their heads up high, because their salvation has indeed come.

Wednesday, November 26, 2025 - Homily

 

Wednesday, November 26, 2025 - If someone witnessed your actions all through today, would they conclude that you are a disciple of Jesus?

To read the texts click on the texts: Dan 5:1-6,13-14,16-17,23-28; Lk 21:12-19

These verses are part of Luke’s Eschatological Discourse. The Greek word “Eschaton” is translated as “the last things”, “the things of the next life”. The main point of these verses is to prepare the disciples for the coming trial by exhorting them to regard trials as an occasion for bearing witness.

The text begins by telling the disciples what they (the persecutors) will do namely arrest you, persecute you etc. It then goes on to advise the disciples what they must do in the face of this persecution, namely that they must bear witness but not be obsessed with the anxiety of preparing their defence. The reason for this is because of what Jesus will do, namely, give the disciples wisdom to counter any argument of the opponents.

The text ends with an assurance of God’s support and protection on those who endure.

Tuesday, November 25, 2025 - Homily

 

Tuesday, November 25, 2025 - Are you so concerned about the next life that you are not living fully this life?

To read the texts click on the texts: Dan 2:31-45; Lk 21:5-11

Luke follows Mark 13:1-8 quite closely in these verses, though he also makes some changes. While in Mark 13:1 Jesus comes out of the Temple and predicts its destruction when his disciples point to it magnificence, in Luke, Jesus is within the Temple when he predicts its destruction when some (not the disciples) speak of its magnificence (21:5-6). This is why unlike in Mark 13:3 he is not on the Mount of Olives opposite the Temple, but within its precincts when he is asked about when this will take place (21:7). Mark 13:3 has Peter, James, John and Andrew who ask this question; Luke has the people pose the question. Jesus responds by stating not the hour when this will take place, but by issuing a set of three warnings. The first warning is not to allow oneself to be led astray and be led into believing that the ones’ who come in his name are the Messiah. The meaning of this warning is broad and encompasses being led to sin, being taught false teachings, and being deceived regarding apocalyptic events.

The second warning follows the first: the disciples of Jesus must not go after these false Messiahs.

The third warning is not to be terrified when they hear of wars and insurrections, because they are part of God’s plan in bringing about the kingdom and must out of necessity happen before the final coming.

In times of great danger, stress, and hardship it is natural for persons and communities of faith to turn to God and to the future for hope, for the promise of deliverance.

However, idle preoccupation and speculation of what will happen at the end times is not called for. It is a distortion of the Gospel message of Jesus who asks that we concern ourselves not with gossip and guesswork, but in how we must do what we have to do in the present.

Monday, November 24, 2025 - Homily

 

Monday, November 24, 2025 - Will you forego one meal this week and give what you save to someone less fortunate than you?

To read the texts click on the texts: Dan 1:1-6,8-20; Lk 21:1-4

Jesus’ comment on the widow’s offering follows immediately after his condemnation of the scribes, who “devour widow’s houses”. Luke omits most of Mark’s introduction to the widow’s offering (see Mark 12:41). In the new scene, which Luke brings about by his comment that “He (Jesus) looked up and saw”, Luke introduces two sets of characters: the rich contributors and a poor widow.

The action of both is the same. However, the size or amount of the gifts of the rich contributors is not mentioned, but it is explicitly stated that the widow put in two lepta, the smallest copper coins then in use. It would have taken 128 lepta to make one denarius, which was a day’s wage. Two lepta would therefore have been worthless. In a twist reminiscent of many of Jesus’ parables, Jesus states that the widow who put in what seems like a worthless amount has put in more than any of the rich contributors. The following statement clarifies how this could be. They contributed out of their abundance, but she out of her poverty. They contributed gifts she contributed herself.

Sunday, November 23, 2025 - Christ the King - Homily

 

Sunday, November 23, 2025 - CHRIST THE UNIVERSAL AND ETERNAL KING - What one action will you do today to show that you are readying to receive Christ the King?

To read the texts click on the texts: 2 Sam 5:1-3; Col 1:12-20; Lk 23:35-43

The feast of Christ the Eternal King was introduced through the encyclical Quas Primas – (“In the first”) of Pope Pius XI on December 11, 1925.  One main purpose of the encyclical was to communicate hope to a world which seemed to be giving into despair.  Another purpose was to give the world a whole new idea of kingship, dominion and authority. There could be no better model of kingship which the Church could put before the world than Jesus Christ. Jesus Christ, the servant king.

This feast is celebrated every year on the last Sunday in Ordinary time. It brings to a close the Ordinary time of the liturgical year and it begins the preparation for Advent and the coming of the redeemer child at Christmas.

The readings for today all speak of Kingship. The first reading tells of the kingship of David who had been anointed king over Judah and now, over the northern tribes of Israel. Thus, David becomes king over all of Israel. However, even as he is anointed king, he is reminded of the kind of king that the Lord wants him to be, namely a Shepherd king. He began life as a shepherd of the flocks of his father.  Now, he is shepherd over the people. Like the shepherd looks after his flock and leads them, so David will look after his people and lead them. The anointing of David as king is not something done on a mere whim. It is the Lord who ordained it.  It is the Lord who said that David would be shepherd and rule over Israel. David had shown his care for his people when he led them out and brought them to the glory that they now experience.

The kingdom that God established in David promised newness. The shape of power in this kingdom will be governed by shepherding and covenant making. Israel’s future hope has, for the moment, become its present hope. This present hope was made even more visible when God chose and anointed Jesus to be king, not only over Israel but over the whole of humanity. Like David before him, Jesus would also be a shepherd of the people.  The covenant that he made with God would be a covenant on the Cross. It would be an eternal covenant, one that no number of negatives could ever erase.

 

The Gospel text of today brings out this truth powerfully. Through the irony of the taunts of the leaders and soldiers, Luke highlights both Jesus’ real identity and the true meaning of his death. The leaders and soldiers think that they are ridiculing Jesus. They think that they are making fun of him.  However, even as they do this, they are unaware that this is exactly the kind of king that he has come to be.  Just as Jesus had taught that those who lose their lives for his sake would save them, so now he is willing to lose his life so that all might be saved. Jesus’ death did not contradict the Christological claims; it confirmed them. For him to have saved himself would have been a denial of his salvific role in the purposes of God. Both what is said and what is done at the cross, therefore, confirm the truth about the one who is crucified: He is the Christ, the King of the Jews, the Saviour of the World.

This salvation that Jesus effected on the Cross is made even more visible and more tangible in the response of Jesus to those crucified with him. Though rebuked by one of the thieves, Jesus does not react negatively. He is willing to accept even this taunt. The pronouncement that Jesus makes to the thief who asks for remembrance is solemn. It is the last of the six “Amen” sayings in Luke and the only one addressed to a person. It is also the last of the “Today” pronouncements. That “Amen” and “Today” have been used together is an indication that the pronouncement is emphatic and that there is to be no delay.  What Jesus promises will happen now.

The salvation pronounced to one of the thieves on the Cross is also the salvation being pronounced to each of us who are willing to receive it. This is because, through his passion and death, Jesus has rescued us, as the letter to the Colossians points out.  He has rescued us from the power of darkness and sin.  He has transferred us into the kingdom of light and all that is good. It is therefore, in the visible image of Jesus Christ that we can comprehend who God is and what God wants to do for each of us. God wants the whole of creation to be reconciled in Jesus. God wants all of creation to be saved in the shepherd and self-sacrificing king.

As we come to the close of another liturgical year, and as we prepare to welcome Christ our eternal king, we need to realize that our king can come only if we are willing to open our hearts and minds wide to receive him. We can do this by removing from our minds and hearts anything that will prevent us from receiving and accepting him. We can do this by removing selfishness and self-centeredness that makes us seek only our own good rather than the good of others. We can do this by reaching out in love and forgiveness as he did, even when on the Cross. Will we ready our minds and hearts to receive our King?

Saturday, November 22, 2025 - Homily

 

Saturday, November 22, 2025 - If you were told that your life after death would be determined by the life you live now, what changes would you make in this life?

To read the texts click on the texts: 1 Maccabees 6:1-13; Lk 20:27-40

The Sadducees were a group of Jews who did not believe in the resurrection. The question they ask Jesus assumes the practice of levirate marriage, where according to Deut 25:5, the brother of a deceased man was to take his brother’s widow as his wife. The Sadducees extend the situation to the point of ridicule by speaking of seven brothers who marry the same woman. The question is whose wife she would be in the resurrection.

While in Mark, Jesus first rebukes the Sadducees, in Luke he begins to teach them immediately. Jesus’ response is that life in the resurrection will not simply be a continuation of the life, as we know it now. In the second part of his response, Jesus calls the attention of the Sadducees to the familiar story of the burning bush, in which the point is that God is not God of the dead but of the living.

Friday, November 21, 2025

 

Friday, November 21, 2025 - The Presentation of the Blessed Virgin Mary - Is Jesus pointing to you as his brother/sister? If yes, Why? If no, why not?

To read the texts click on the texts: Zech 2:14-17; Mt 12:46-50

The feast of the Presentation of the Blessed Virgin Mary is associated with an event recounted not in the New Testament, but in the apocryphal Infancy Narrative of James. According to that text, Mary's parents, Joachim and Anne, who had been childless, received a heavenly message that they would bear a child. In thanksgiving for the gift of their daughter, they brought her, when still a child, to the Temple in Jerusalem to consecrate her to God. Mary remained in the Temple until puberty, at which point she was assigned to Joseph as guardian. Later versions of the story (such as the Gospel of Pseudo-Matthew and the Gospel of the Nativity of Mary) tell us that Mary was taken to the Temple at around the age of three in fulfilment of a vow. Tradition held that she was to remain there to be educated in preparation for her role as Mother of God.

The Gospel text chosen for the feast of today contains a pointer as to who make up the true family of Jesus. Unlike in Mark, where the “crowd” is pointed out to as the true family of Jesus, in Matthew, it is the community of disciples who make up the true family. The point being made in this text is not so much about the mother or brothers and sisters of Jesus, but about who will be regarded as true members of Jesus’ family. The action of stretching out his hand has been used earlier to portray Jesus as compassionate (8:3) and also an act, which will be used later to show him as the great deliverer who comes to the aid of his disciples (14:31). In the concluding statement, the Matthean Jesus makes clear that discipleship and being a member of his family is not merely a matter of verbal profession even proclamation, but doing the will of God. This aspect makes anyone a brother or sister of Jesus.

We may imagine that because we have been baptised into the faith we can take for granted that we are members of Jesus’ family. This need not be so, since we need to keep renewing our commitment to Jesus and his cause every day. While verbal proclamation does have its place, it alone is not enough. We must show through our deeds whom we believe in.

Thursday, November 20, 2025 - Homily

 

Thursday, November 20, 2025 - What keeps you from recognising the Messiah?

To read the texts click on the texts: 1 Macc 2:15-29; Lk 19:41-44

The text of today dwells on the theme of Jesus’ rejection by the religious elders. The city Jerusalem, whose name contains the word peace, does not recognise the King of Peace, Jesus Christ.

Jesus’ tears for Jerusalem are because she did not recognise that if she accepted him as Messiah, true peace would indeed reign. The numerous attempts of Jesus to win over the people were met with stiff resistance. They had closed their minds and hearts to anything that he had to say because it did not fit in with what they had already set their minds to believe.

Do we sometimes behave like the inhabitants of Jerusalem even today?

Wednesday, November 19, 2025 - Homily

 

Wednesday, November 19, 2025- How will I show through my life that I have opted for Jesus the king?

To read the texts click on the texts: 2 Macc 7:1,20-31; Lk 19:11-18

The parable in the text of today is from the common source of Matthew and Luke known as “Q”. However, Matthew (Mt 25:14-30) presents it differently. While in Matthew there are three servants who are given five talents (a talent was equivalent to 20 years wages for a common labourer), two and one talent respectively, in Luke there are ten servants who are given one mina each (a mina was about three months wages for a common labourer).

The amounts in Luke are much smaller than in Matthew.

Though there are ten servants, we are told only about three. The first of the three has earned ten minas with the one he was given, the second has earned five and so these are given charge of ten and five cities respectively. The third returns the mina to the king because he was afraid of him and knew him to be a harsh man. After berating the man for not putting the mina into the bank, which would have earned interest, the king commands that his mina be given to the one who already has ten.

The point, which Luke seems to make in this parable, is that responses to Jesus the king have a decisive role in human destiny, for responses to him determine life and death. There is no “safe” position. The only road to success is to take risks as taken by the first two servants.

Tuesday, November 18, 2025 - Homily

 

Tuesday, November 18, 2025 - What one action will you perform to show that you have repented TODAY?

To read the texts click on the texts: 1 Macc 6:18-31; Lk 19:1-10

The story of Zacchaeus’ encounter with Jesus is exclusive to the Gospel of Luke and is the last encounter of Jesus with outcasts before he enters Jerusalem. It takes place when Jesus is passing through Jericho and on his way to Jerusalem. Zacchaeus is the name of the tax collector who Luke informs us is “rich” (19:2). He desires to see Jesus, but there are obstacles to his desire. The first is the crowd and the second is his own short stature. These are interconnected. If there were no crowd, his short stature would not have mattered and if he were tall the crowd would not have mattered.

Zacchaeus does not allow these to hinder him and does what no grown man at his time would do: he runs. Worse: he climbs a tree. Through this, Luke indicates that Zacchaeus was willing to face ridicule and being mocked by the crowd in order to do what he had set about to do. He gives up his self-importance and dignity, because all that matters to him is to see and encounter Jesus.

When Jesus comes to the place where Zacchaeus he asks him to hurry and come down. Zacchaeus obeys instantly. The reaction of the crowd is to grumble that Jesus would go to the house of a sinner. Zacchaeus on the other hand responds with generosity and uses the visit of Jesus to redeem himself. Jesus responds by confirming Zacchaeus’ status as a “son of Abraham”, not because he was born one, but because of his repentance. In the last verse of the story, Jesus pronounces salvation on the house of Zacchaeus and reaffirms his own mission as Son of man: to seek and save the lost.

The desire of Zacchaeus to see Jesus is a genuine one. He shows it is genuine by his willingness to overcome any obstacles that come in the way of his seeing. He is willing to persevere and do all that is required of him. His perseverance is rewarded by his meeting Jesus and being transformed by him.

Monday, November 17, 2025 - Homily

 

Monday, November 17, 2025 - What is it that prevents me from seeing good in others? Do I want to receive back my sight?

To read the texts click on the texts: 1 Macc 1:10-15,41-43,54-57,62-64; Lk18:35-43

The text of today is also found in the Gospels of Matthew and Mark, but whereas in Matthew there are two blind men and in Mark the name of the blind man is Bartimaeus, in Luke there is one blind man who is not named. However, what is common to all three Gospels is that the blind man/men cries out to Jesus with a messianic title, “Son of David”, and perseveres in his plea despite being told by the people to quiet down.

Though the question that Jesus asks the blind man seems redundant, it is necessary for Jesus to ask the question to indicate his respect for the freedom of the man. While on the physical level the man is blind, on the spiritual level he has insight because despite his physical blindness, he is able to recognise that Jesus of Nazareth is also the Messiah, which those who have physical sight are not able to do. Jesus attributes the recovery of his sight to his faith.

 

We might tend sometimes to close our eyes to the good that there is in others, and we might also prefer to close our eyes to the injustice that we see around us. We might close our eyes to the suffering of people around us and we might prefer to close our eyes to the needs of others. Having eyes we might prefer not to see.

Sunday, November 16, 2025 - Homily

 

Sunday, November 16, 2025 - ARE YOU PREPARING TO RECEIVE THE KING? HOW?

To read the texts click on the texts: Mal 3:19-20; 2 Thess 3:7-12; Lk 21:5-19

One Sunday before end of the liturgical year, when we ready ourselves to receive Christ the Eternal King, the Church invites us, through the readings of today, to reflect on our preparedness for the coming of the king. Even as she does so, the Church does not expect that we will only gaze into the future. Rather, she expects that we will realize that it is our present that determines our future. On the one hand, this Sunday’s readings focus on the future coming of the Lord and the end-times. On the other hand, the readings point out that our future is in the present and we must live that present fully so that we will do the same with our future.

The expectation of something that is unknown can bring up two kinds of feelings in the hearts of the ones expecting. For those who expect that the coming event will result in some reward, the feelings will be of joy, hope, and expectation. For those who expect that the coming event will bring judgement and maybe punishment, the feelings will be of fear, trepidation, and apprehension.

These are the feelings that Malachi speaks about in the first reading of today. He states that the day that is coming will bring, for the arrogant and the evildoers, judgement and punishment. It will be a day that will burn them. However, for the righteous, he states that it will be a day of joy and hope. It will be a day of healing and elation.

These are also the feelings that Jesus addresses in the Gospel text of today which is part of Luke’s Eschatological Discourse. The disciples might tend to get frightened, even terrified, when they hear about the last things. They might tend to fear when calamities befall them, but they are not to do so. They must remain unfazed by the events that signal what might seem like the end time. What is required from them is endurance and perseverance. What is required of them is fearlessness and courage. The reason for this is that the end time will be for them, a day of vindication and victory. It will be a day of triumph and accomplishment. Even in the face of all odds and evidence to the contrary, they are called to believe.

Through these instructions, Jesus offers his disciples, not a way of predicting the end of the world, but a strategy to use so that whenever that day comes, they will be ready. Consequently, the disciples have to focus, not so much on what is to come and when it will come but, on what they have to accomplish at the present moment, in the here and now.

Paul’s exhortation to the Thessalonians in the second reading of today says just this. Paul sets himself up an example of what it means to do what one has to do in the here and now. Paul worked night and day, doing what he was called to do. He was not a burden to anyone. He did not engage in idle speculation about the future and what it might bring. He lived and worked in the present moment.

The challenge to live fully the teachings of Jesus and to bear the consequences of such a life continues to confront us today. It is easy to speculate about the future or to project a “pie-in-the sky-when-you-die” to those who are undergoing adversity. However, to face these challenges squarely is another matter.

Is there a plausible response that the readings of today give to those for whom life seems, at most time, a burden? Do the readings of today address the problems of how we must handle difficulties when they come our way? Do the readings of today give us an insight into how we are to prepare for the Lord’s coming? The answer to all these questions is a resounding “yes”.

First, life is only as burdensome as we want it to be. One important reason why life becomes burdensome is because we often live in the future rather than in the present. We keep thinking about what we could have rather than using what we have. We fret about wanting more rather than using what we have joyfully. This is why Jesus tells his disciples not to be led astray and look for salvation in this or that fad or this or that thing. Salvation comes only from the Lord.

Difficulties in life are only difficulties if they are seen as such. We can instead look on them as opportunities to show that we can persevere. We can look on them and know that, no matter what the difficulty might be, our response will be one of courage and fearlessness. We can look on them and know that, even in the face of the most severe persecution which may even result in death, not a hair of our head will perish.

Thus, as we get ready to welcome Christ our eternal King, the readings of today invite us to see that it is Christ, present in the here and now, not Christ who is expected in the future who continues to shape and inspire our lives.

 

 

Saturday, November 15, 2025 - Homily

 

Saturday, November 15, 2025 - Believe BEFORE you pray that your prayer will be answered and it will

To read the texts click on the texts: Wis 18:14-16;19:6-9; Lk 18:1-8

This is a parable found only in the Gospel of Luke. While some focus on the judge and term it as the Parable of the Unjust Judge, others focus on the widow and so call it the Parable of the Persistent Widow.

Luke introduces this parable as a parable on prayer. The judge is described as a man “who neither feared God nor had any respect for people” (18:2). It is difficult to imagine how such a man can be worthy of being a judge. The widow is introduced as someone who is going repeatedly to the judge for justice. The text does not state the nature of her complaint, nor does it tell us why the judge refused to listen to her for a while (18:3-4). The judge finally relents and decides to grant her justice, because the woman is constantly bothering her and because he does not want to be worn out by her constant petitions.

 

If one focuses on the judge, then the point of the parable is that if the judge who was unjust could grant the woman justice, then God who is just and judge over all will surely heed the cries of those who call on him.

If on the other hand the focus is on the widow, then the parable calls for persistence in asking and not giving up or giving in.

The final verse of this section ends with a question from the Lucan Jesus about whether he will find faith on earth when he comes. Since Luke introduces the parable as one, which speaks about persistence and constant asking, he may have felt the need to end with the question of faith.

Prayer can and does “change” the mind of God.

November 14, 2025 - Homily

 

Friday, November 14, 2025 - How would you fare if the Son of Man were to judge you at this moment?

To read the texts click on the texts: Wis 13:1-9; Lk 17:26-37

This section starts with the examples of the days of Noah and Lot (17:26-29). Just as in the days of Noah and Lot the life of the people at that time proceeded normally and people were going about their daily business until all of a sudden the flood and brimstone and fire respectively destroyed the people, so it will be on the day when the Son of Man is revealed. This means that decisive action is absolutely necessary. There will be no turning back.

Lot’s wife who turned into a pillar of salt when she looked back (Gen19:26) is given as an example of the dangers of looking back. When the Son of Man does indeed come, then the choice of those who will be taken and those who will be left will be made.

In answer to the disciples’ question, “Where, Lord?” (17:37), Jesus answers with an enigmatic proverb, “Where the corpse is, there the vultures will gather” (17:37). The point of this proverb here seems to be that just as it is sure that vultures will gather where a corpse is found, as surely will the judgement of the Son of Man fall upon on the wicked.

Decisive action does not mean desperate action. It means steady and regular action. If one is at any given moment in time doing what one is supposed to do, it may be regarded as decisive action. A person engaged in such an activity is always ready.

Thursday, November13, 2025 - Homily

 

Thursday, November 13, 2025 - Instead of focussing too much on the afterlife, will you focus on life here and now.

To read the texts click on the texts: Wis 7:22-8:1; Lk 17:20-25

The first two verses of this section (17:20-21) are exclusive to Luke though Matthew 24:23 and Mark 13:21 contain part of Luke 17:21. In Luke the Pharisees pose the question about the future coming of the kingdom. In his response, Jesus speaks not of the time when the kingdom will come, but about the very nature of the kingdom. Since the pronoun “you” is plural, Jesus’ saying that the kingdom is “among you” is unlikely to mean that the kingdom is within a group of individuals. Rather it seems to mean that the kingdom is in Jesus who is among them at that time.

The next verse (17:22) begins the discourse of the coming of the Son of Man. There will be a long period when the disciples long to see even a glimpse of their deliverance (one of the days of the Son of Man). Though some will point here and others there, the disciples must not be taken in. When the Son of Man does appear he will be visible to all everywhere. However, before he comes, he will have to endure suffering. The Son of Man who comes will be the Son of Man who has suffered and been rejected.

Obsession with the afterlife does not help us to live fully the life we have here and now. Too many questions about death and what will happen after death result in life passing us by. While as Christians we do believe in the life to come, we are also instructed in many places in the Gospels that the life to come will not be a totally different kind of life, but a life which will continue in a fuller way the present one we have. Our focus therefore ought to be on living this life fully at every moment of every day.

Wednesday, November 12, 2025 - Homily

 

Wednesday, November 12, 2025 - How often have you thanked God for the wonder of your life? Will you do that today? How?

To read the texts click on the texts: Wis 6:1-11; Lk 17:11-19

The miracle of the healing of ten lepers is found only in the Gospel of Luke. The mention of Samaria at the beginning of this miracle story prepares us for the Samaritan who gave thanks at the end.

Lepers were not allowed to live within the city limits and had to live outside (Numbers 5:2-3). They also had to cry out that they were unclean when anyone approached them (Leviticus 13:45-46). This is why Luke has the lepers in this story stand at a distance (17:12) and call out in unison addressing Jesus as Master, which only disciples do in the Gospel of Luke. Their cry for mercy would ordinarily have been a cry for alms, but in this case, it seems to be for much more. When Jesus sees them, he issues a command that they go and show themselves to the priests and as they obeyed this command, they were made clean.

It is interesting to note that the healing here takes place after they obey Jesus’ command. One of the ten on realising that he was healed began to praise God and his action of falling prostrate at Jesus’ feet is an indication that he recognised God as acting in and through Jesus.

Though ten were made clean, only one of them and that too a Samaritan who was despised by the Jews and regarded as an outcast and foreigner has returned to thank God. The faith of the man here is shown not before but after his healing. This results in the man receiving not just healing, but salvation.

Gratitude does not come naturally to many of us. Before the favour can be done for us, we are willing to do anything for the person who can do us that favour. However, often once the favour has been done, we forget to thank. While the person concerned might not expect any thanks from us, it is our responsibility to acknowledge our gratitude by our thanks.

Tuesday, November 11, 2025 - Homily

 

Tuesday, November 11, 2025 - Do you constantly expect thanks and praise for all the good that you do? Will you perform one act today without any expectation whatever?

To read the texts click on the texts: Wis 2:23-3:9; Lk 17:7-10

These verses are exclusive to Luke and contain a parable. In the first part of the parable the disciples are cast in the role of the master through Jesus’ question, “Will any of you who has a servant…” (17:7). No one would expect a master to ask a servant to sit at table and serve him, rather the servant would be expected even after he has come from the field, to get the master’s supper ready and serve the master. Moreover, the servant will not be thanked simply because he has done what was required of him.

At the end of the parable and in the relationship with God, the disciples are cast in the roles of servants. They must realise that like the servant of the parable they will also have to do all that is required of them and not expect any thanks because they have only done what was expected of them.

Very few of us regard that we have been given the thanks due to us already in the service that we have been allowed to provide. We wait for further thanks and commendations. It is not only spiritual but also prudent and practical to do what we are doing and expect no thanks at all. If it does come we accept it in all humility, whereas if it does not come we are not disappointed.

Monday, November 10, 2025 - Homily

 

Monday, November 10, 2025 - Do your words and actions build up rather than pull down? Will you speak an enhancing word today?

To read the texts click on the texts: Wis 1:1-7; Lk 17:1-6

There are three units in this section. The first concerns being a cause of scandal (17,1-2), the second is on forgiveness (17,3-4) and the third is on faith (17,5-6). This section is addressed to the disciples.

Since we are living in a sinful world, occasions for sin will continue to be present, but humans cause these and the one who is the cause for such an occasion must accept responsibility. In a striking metaphor in 18,2 about a millstone being hung around the neck of the one who causes scandal and he/she being cast into the sea, the Lucan Jesus makes the point that the one who is responsible for causing the scandal will not be able to escape the consequences of his/her action. Since this is a warning addressed to the disciples, the term “little ones” in this context must be interpreted as those who are just beginning to believe and so will need all the help that they can get to enhance their faith. These must not be scandalised.

The next unit concerns forgiveness, but also speaks of rebuking the one who commits sin. This has to do with not turning a blind eye to the faults of others but challenging them to rise higher. It is a matter of “carefrontation” rather than confrontation, since it speaks also of forgiveness that must be granted if the offender repents. In order to drive home the point of forgiveness, the next verse (17:6) is the command of Jesus to forgive repeatedly even seven times in a day.

The final section begins with a plea to Jesus to increase their faith. This is an indication that faith is not static but dynamic and continues to grow. It also means that the Lord can give the grace required for faith to grow. In his response, Jesus challenges them to reflect on whether they have faith at all. It is not a matter of little or great faith, but faith per se. If the faith of the disciples was even as small as a grain of mustard seed they could achieve the impossible.

Sunday, November 9, 2025 - Homily

 

Sunday, November 9, 2025 - Dedication of the Lateran Basilica - We are each and as a whole part of CHURCH

To read the texts click on the texts: Ez 47:1-2,8-9,12; 1 Cor 3:9-11,16-17; Jn 2:13-22

The Basilica of St John Lateran is the cathedral of Rome, the cathedra, or Chair, at which the Bishop of Rome, the Pope, presides. In order to express devotion and unity of all Catholics to the successor of Peter, the Church commemorates the dedication of the Lateran Basilica. Since the Pope presides in charity over the universal Church, the Lateran Basilica is affectionately called the "mother and head of all the churches of Rome and the world".

When the Cathedral in Milan was finished, in the vast throng of people assembled for the dedication, a little girl cried out in childish glee, as she pointed to it: I helped build that. One of the guards challenged her: “What? Show me what you did.” The girl replied, “I carried the lunch box for my father, while he worked there.” The cathedral, the Church the Basilica is not primarily a building but the people of God. Each of us and all of us help build up the Church.

It is interesting but mainly revealing that the gospel reading chosen for this feast in which we celebrate the Lateran Basilica would be Jesus cleansing the Temple. Much like the Temple was a significant and symbolic building for the Jewish people the Lateran Basilica serves in this capacity for us.

The first Christians gathered to pray in private homes. To be a Christian was for the first three hundred years after the Resurrection of Christ a crime of treason against the Roman state. Therefore, believers would meet secretly to hear the Gospel and break the bread. Today's feast commemorates the end of those many long years of terrible persecutions and martyrdom and the dedication of the Christians' first public place of worship.

While this was a welcome change for the first Christian community, it also began to soon struggle with a dilemma. The source of Jesus' power is found in weakness and poverty. While being an underground church this was easy to accept. Now, being accepted by the state, Christianity's power began to be aligned with fame and fortune, buildings and property, prestige and status. The church began to take on the political structure of the Roman state. Officials began to be identified by secular titles such as “prince of the church" (Cardinal) and "lord" (Bishop).While it is advantageous to have a place to worship and also advantageous to have a structure to maintain a sense of order, both, however, can also prevent us from encountering God by presenting an image of God that is quite different from the one that Jesus presented and revealed.

Writing during the period of Exile, the prophet Ezekiel dreamed of returning to his home in Israel and especially to the Temple. The vision narrated in the first reading of today is of water flowing from the Temple giving abundant life to the valley below, even to the arid, lifeless region around the Dead Sea. However, at the time of Jesus, this life giving water had dried up and the temple was no longer what it ought to have been.

The cleansing of the Temple is an incident that is narrated by all four evangelists. However, there are significant differences in the manner in which John narrates it when compared with the Synoptic Gospels. In John, the incident appears at the beginning of the Gospel and immediately after the Cana miracle of turning water into wine, and so sets the stage for the kind of revelation of God that Jesus makes in this Gospel. The temple in Jerusalem was considered the dwelling place of God on earth and a place where people expected to encounter God in prayer and sacrifice. However, as is evident in the actions of Jesus, the Temple had become instead a market place. When one considers that some trade and exchange of Tyrian coins for Roman or Greek coins was absolutely necessary for worship to proceed smoothly, one realizes that this action of Jesus is extremely radical and goes to the root of the meaning of worship and encountering God.

All religious institutional rootedness whether in the form of worship, unjust social systems or repressive religious practices are challenged by this action of Jesus.  Zeal for his Father’s house did indeed consume him when it led to his passion and death at the hands of religious authorities. While he was aware that this would be one of the main actions that would lead to his death, Jesus went even further when he pointed to himself as the new Temple, the new place of worship. In him a person encounters God as never before.

Thus, Christians, being identified with Christ in Baptism, are also temples of God, living temples of the Holy Spirit. Paul reminds the early Christians of the community at Corinth that they are themselves God’s Temple. God, in Christ, dwells in each one. Moreover, the whole community of Christians forms a temple, in which each Christian is a living stone, with Jesus himself as the cornerstone.

It is in the context of these readings that we must ask ourselves what we are really celebrating today. While it is true that the very orderly, stable and universal structure is surely to be celebrated in this feast and we need the certainty and conviction that comes from something that is consistent and bigger than ourselves, we also need to accept the fact that this is not all that the Church is. We also celebrate weakness in today’s feast. First, the weakness and numerous failures of each of us individuals who make up the Church, and also the failures and shortcomings of the Church as a whole. Both are in constant need of cleansing by the head of the Church Jesus Christ who continues to make all things whole.

Saturday, November 8, 2025 - Homily

 

Saturday, November 8, 2025 - Will you do all that you do today to the best of your ability?

To read the texts click on the texts: Rom 16:3-9,16,22-27; Lk 16:9-15

These verses are found only in the Gospel of Luke and continue what was begun in 16:1-8, but also make a new beginning with the phrase, “and I tell you” in 16:9.

The disciples are called to use wealth to make friends. If they use their wealth to help others, they can be assured that they would be welcomed into their homes when their wealth is all used up.

The person who is faithful in little will also be faithful in much. However, one who is unfaithful in little will also be unfaithful in much. And, if a person is not able to manage honestly that which is given in trust he/she will surely not be given what actually belongs to him/her. If that person cannot be faithful with worldly wealth that has been entrusted to their care by God, how can God give them their treasure in heaven?

While wealth must be used, it must never be allowed to control a person or use him/her. Wealth must be at the service of human beings not be served by them. God alone is the one to be served.

Friday, November 7, 2025 - Homily

 

Friday, November 7, 2025 - If you were told that you have only one more day before the Lord called you to himself, what three decisions would you make?

To read the texts click on the texts: Rom 15:14-21; Lk 16:1-8

The text of today contains a parable found only in the Gospel of Luke and which is often titled as the Parable of the Dishonest Steward.

In the Parable, the steward is about to be dismissed because of charges against him of squandering his master’s property. Since he does not want to have to do manual labour or beg after his dismissal, he responds to the crisis in his life by taking the decision of reducing the debtor’s debts. The amounts mentioned are all large, and indicates commercial rather than household transactions. By the reduction of the debts, he gains the favour of his master’s debtors, which will stand him in good stead in the future.

It is not clear whether the steward acted dishonestly through this action, because some presume that he was foregoing his own commission or acting righteously by excluding the interest prohibited by Deut 23:19-20. Despite this, however, most prefer the interpretation that the steward continued to be dishonest and arbitrarily reduced the amounts of the debts. By doing this, the steward provides for his own future by acting in the present.

The point of the parable of the parable is not so much honesty or dishonesty, but a call to cast caution aside, seize the opportunity and make provisions for the future before God. The kingdom is here.

Thursday, November 6, 2025 - Homily

 

Thursday, November 6, 2025 - Do you believe that you have been forgiven/accepted/loved? Will you forgive/accept/love in return?

 To read the texts click on the texts: Rom14:7-12; Lk 15:1-10

While the parable of the Lost Sheep, which makes up part of our text today, is also found in the Gospel of Matthew, the parable of the Lost Coin is found only in the Gospel of Luke. Also the setting for the parable of the Lost Sheep is different in Matthew and Luke. Whereas in Matthew it is part of the Community Discourse, in Luke it is told in the context of Jesus’ table fellowship. i.e. his eating with tax collectors and sinners, .and the murmurings of the Pharisees and the scribes because of this act.

In the first story of the Gospel text of today, the shepherd leaves the ninety-nine sheep to go in search of the lost one. The joy of finding the lost sheep is compared with the joy that God “feels” over the repentance of one sinner. By implication, Jesus’ action in accepting sinners and eating with them reflects God’s gracious spirit toward those who were held in contempt by the Pharisees and scribes.

 

The second parable, that of the Lost coin features a woman with ten coins. A drachma was a silver coin worth about a denarius, or a day’s wage. Hence ten drachmas was not a great sum of money. This makes it clear that the parable is pointing not to the great monetary value of the coin or loss but to the human reaction to prize what is lost, even if it is of lesser value than what one still possesses. Since in this parable there is no comparison with the other nine coins like there was in the Parable of the Lost Sheep with the ninety-nine who had no need of repentance, the parable focuses even more sharply on God’s joy at the recovery of what had been lost.

The parables therefore seem to focus not on the need for repentance but on the rejoicing and the call to the righteous to join in the celebration. Whether one will join in the celebration will reveal whether one’s relationships are based on merit or mercy. Those who cannot rejoice exclude themselves from God’s grace.

Wednesday, November 5, 2025 - Homily

 

Wednesday, November 5, 2025 - What are the things, which are the persons, which are the events that are preventing you from following? What will do about them today?

 To read the texts click on the texts: Romans 13:8-10; Lk 14:25-33

The sayings in these verses are addressed to the large crowds that are following Jesus. Those who wish to follow are asked to consider the cost of that following and to check whether they have it in them to persevere. Three conditions are laid down to following. The first (14,26) is renouncing family ties. This of course does not mean hating family, but means not letting anyone including family come in the way of following. When it comes to a matter of choice, following Jesus must take precedence over family ties.

The second condition (14,27) is carrying one’s cross. While in Luke 9,23 the challenge is to “take up” one’s cross, here it is to carry it. This means that the disciple who intends to follow Jesus must be prepared to face the same fate as Jesus, which will include rejection, ignominy and even death.

Before the third condition of giving up possessions (14,33), two parables are told to illustrate the folly of failing to consider what following would entail. These parables are found only in Luke’s Gospel. The first (14, 28-30) is about a man who intends to build a tower, but would not do so until he has first counted the cost of doing so. This calculation is done not after he has begun the work, but before he begins it, in order to ensure that he can finish what he has begun. If he does not do, he will be ridiculed. The second parable (14,31-32) is about a king who before he can go to war with another king would first ensure that he has enough soldiers and strength to resist the other. If he realises that he does not have enough, prudence will demand that he not start the war, but instead sue for peace. In the same way anyone who wishes to be a disciple must first count the cost and only on finding that he/she has the strength to persevere, must dare to follow.

The third condition (14,33) is that of giving up possessions or total renunciation. This means that nothing or no one can be allowed to come in the way of following Jesus on mission. If one allows oneself to be restrained by things or persons, one cannot be a disciple in the true sense of the word.

We can come up with numerous excuses why following Jesus today is not easy. However, no matter what they might be, they will still remain excuses. If we are determined to follow and are convinced of his call, excuses cease and following begins.

Tuesday, November 4, 2025 - Homily

 

Tuesday, November 4, 2025 - How have you responded to the invitation that God is constantly issuing?

To read the texts click on the texts: Rom 12:5-16; Lk 14:15-24

The setting for the parable in these verses is the meal introduced in 14:1. It is known as the parable of the great supper or banquet. After the host has sent invitations to those whom he desired to come for his banquet, he sent his servants to call those guests when everything was ready. The guests however began to offer excuse. The first excused himself because he had bought a piece of land which he wanted to go and see. This excuse is absurd, since no one would buy a piece of land without first inspecting it. The second excused himself because he had bought five yoke of oxen, which he had to go and see, which again is absurd for the same reason. These excuses bring out the fact that it is material possessions and their hold on the persons concerned which prevent them for responding to the invitation. The third guest allows family commitments to hinder his response. While such a reason is plausible, it serves to highlight the fact of the total rejection of the host’s invitations.

On hearing the excuses through his servants, the host is angry. He now reaches out to the poor, the crippled, the lame and the blind. This list is identical to the list mentioned in 14:13 and the ones whom Jesus challenged his host to invite. Since there is more room, a second invitation is sent in order to fill the banquet hall. The point being made by the parable is that many of those who take for granted that their places are reserved will find themselves out of a place and their place taken by those whom they considered unworthy. While the invitation of the host is important to enter the banquet hall, one excludes oneself from it by the choice that one makes.

Procrastination is a sin of many of us. We keep putting off till later what we can and sometimes must do now. To get over this sin one needs to start now and not later.

Monday, November 3, 2025 - Homily

 

Monday, November 3, 2025 - When was the last time you did an act without expecting anything in return? Will you attempt to do such an act today?

To read the texts click on the texts: Rom 11:29-36; Lk 14:12-14

In the context of the meal to which Jesus was invited and in which he noticed how guests chose places of honour, the Lucan Jesus directs these verses to the host. The challenge in these verses is that the host not invite others in order to gain a private advantage. The four groups that one must not invite (friends, brothers, relatives and rich neighbours) are balanced by the four groups that one must dare to invite (the poor, the crippled, the lame and the blind). The point of inviting the latter group is that they will not be able to repay the favour. The reward or repayment for such an act will come from God himself.

If we understand that unconditional love means expecting nothing in return from the person that one loves, then we can understand what Jesus is inviting us to in the text of today. However, many of us like to keep a record of the right that we have done for others so that they might do the same for us. Our relationships are built on barter rather than love.

Sunday, November 2, 2025 - Homily

 

Sunday, November 2, 2025 - Commemoration of the Faithful Departed - “Death thou shalt die”

To read the texts click on the texts: Isa 25:6-9; 1 Thess 4:13-18; Mt 11:25-30

The Commemoration of the faithful departed reminds us that we are still one with those who have gone before us into eternal life, and that death is not and can never be the end. Since they are alive we still owe them love and support in Christ’s name, even beyond the grave.

While the readings for the day may be chosen from a great variety found in the Masses for the dead I have taken the ones mentioned above. This gives us an opportunity to look at the mystery of death and the new life that Christ has won and promised for all of us who believe.

The question of where we go when we die is a question that has puzzled and continues to puzzle the minds of many. It is a question that brings out the fact that we realize that this life has to end and all of us no matter how strong we are, no matter how rich or poor have to die someday. Death has been and will continue to be a mystery. While we know that we have to die and today with the advancement of science and technology can delay death by a few days, months or even years in some cases and can tell how a person may have died, what we will never know, what will always remain a mystery is why a person must die at a particular moment in time. The feast of the Commemoration of the faithful departed does not provide the answer to this question, but informs us that for us as believers, death is not and can never be the end.

If in the past the focus of the feast was on praying for the deliverance of the “souls” in purgatory who were regarded as the “Church suffering” and needed our prayers so that they could join in heaven the saints and add to the number of the “Church triumphant”, today the focus is different. This focus is brought out through the readings suggested for this day.

It is quite amazing to find a text like the first reading of today in the Old Testament in which we do not find any clear theology of the resurrection of dead. During most of the time before Christ, only a vague idea of afterlife is found: and "abode of the dead" called Sheol, whose inhabitants had only a shadowy existence. God’s favour or disfavour was understood in terms of the present life only. However, as hard times and tragedies befell the Jewish people, ideas of life beyond this life began to emerge. Isaiah saw this as eternal restoration of the nation where death would be destroyed and the whole people would live forever. The text comes from within the block of material known as 'The Isaiah Apocalypse' (Isa 24-27). The view of the future within these chapters is universal in outlook and speaks of God's power in the cosmic as well as the earthly realm. An invitation to a feast is also issued in the first reading from Isaiah.  Those who will heed the call are invited to the mountain of the Lord, Zion. Here is the choicest of food and drink which is served in abundance. It is an invitation to feast and rejoice and an assurance that all tears will be wiped away and the people who come will be accepted. All reproach will be removed and God will reveal himself as a God who saves. This salvation will be shown in the most tangible of ways in that death itself will be destroyed.

The Gospel text is addressed to all those who accept the message of Jesus unlike those in Chorazin and Bethsaida. To understand it fully, two points must be kept in mind. The first is that it is placed by Matthew after three “negative” passages which begin at 11:2. These are the response of Jesus to the disciples of John the Baptist to their question whether Jesus was the Messiah, the exasperation with the crowd who do not recognize John nor Jesus, and the denunciation of the cities of Chorazin, Bethsaida and Capernaum. Indeed, this entire section of Matthew’s Gospel seems to lean on a sense of apparent “failure” on the part of Jesus to measure up to the expectations that all around him had in terms of what a “Messiah” would look like or act like. The second point is that this text is clearly a Matthean composition and is made of three elements. This first two of these are found in Luke but in different contexts and the third is exclusive to Matthew. In Matthew the audience is clearly the crowds and so the words of Jesus here are meant for all. The passage appearing as it does in this context seeks to state that despite so much of doubt and negativity, that despite so much of blindness and closed attitudes, this is not the last word. Despite the fact that Jesus’ message has been questioned by John the Baptist, rejected by many and especially the wise and understanding and not paid heed to by the cities, yet the invitation and message will find acceptance among the open and receptive of which there are still some left. There is no arbitrariness in this. Rather, it is simply true that for the most part the wise tend to become proud and self-sufficient in their wisdom and particularly unreceptive regarding the new and the unexpected. On the other hand the childlike are most often unself-conscious, open, dependent, and receptive. They are willing to let God work in their lives. They have not decided in advance how God must act and are willing to let God be God. They are willing to believe that in Jesus, God has indeed brought salvation from sin, failure and even death itself. Jesus himself is an example of such openness, which allowed him to receive everything directly from God. It is his intimacy with the Father and not his religious genius, which is responsible for this grace.

Even as we commemorate the faithful departed we must remember that the readings of today do not focus on death at all rather they focus on life and life in abundance. In writing to the Thessalonians Paul makes clear that we cannot behave as a people who have no hope. Our grief has to be a controlled grief. It has to be a grief that has its basis in the hope that all who have died in Christ are sure to rise with him. After God has spoken in Jesus, death is seen only as transition from one kind of life to another. In the words of the sixteenth century poet John Donne: “Death, thou shalt die”.