Saturday, 4 July 2026
Sunday, July 5, 2026 - His yoke is easy
To read the texts click on the texts: Zech.9:9-10; Rom 8:9, 11-13; Mt 11:25-30
One
day a man saw a small boy carrying a still smaller boy on his back. The smaller
boy was lame. As they passed by, the man commented to the small boy, “That’s a
heavy burden for you to carry/” The small boy answered, “He’s no burden,
Mister. He’s my little brother.” The yoke of Jesus is not a burden, it is kind
(easy) and light.
To
understand fully the Gospel text of today, two points must be kept in mind. The
first is that it is placed by Matthew after three “negative” passes 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 deal with people’s disappointment over the ”failure” of Jesus
to measure up to their expectations 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. The 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. So the
passage 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 heeded by
the cities, yet his invitation and message will find acceptance by others who
are open and receptive. Often ‘the wise’ tend to become proud and
self-sufficient in their ‘wisdom’ and refuse to receive what is new and
unexpected. This is because they have already made up their minds about what
kind of Messiah is to come, The person of Jesus and the nature of the
fulfillment he brings cannot be understood, if he is restricted to preconceived
categories and human conceptual frameworks, On the other hand, the childlike
are most often 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. Therefore they are able to believe and so to rejoice
This
note of joy brought by faith already sounds in the words of Zechariah, in the
first reading. ‘Rejoice, daughter of Zion! Shout with gladness’, Zechariah
cries out, ‘Rejoice, because the messiah-king is coming – doing away with the
‘horses’ and other things of war.’ He will ride on a donkey, but strong and
triumphant, as he brings a peace that embraces the whole world. Despite the
overwhelming significance of his person, the relationship he shares with the
Father and the fact that the total mission was given him by the Father, Jesus comes
meekly and humbly as a servant, like the messiah-king about whom Zechariah
prophesied.
Jesus
invites all to come to him, to enter into a relationship with him, and to
follow him in discipleship. It is his yoke to which he calls; it is he who
gives rest. The fact that Jesus’ yoke is easy and his burden is light must not
be misunderstood to mean that the discipleship and righteousness to which Jesus
are easy and undemanding. Discipleship demands nothing less than
life-commitment and a total denial of self. This is what Paul means when he
tells the Romans that they must not live unspiritual lives, but show that they
belong to Christ and are his disciples by choosing the spiritual over the
unspiritual.
Because
Jesus brings the new era of grace and salvation through his intimate
relationship with his Father, he is both qualified and able to reveal him as
unconditional love and mercy. While “yoke” signifies obedience, it could also,
if misunderstood, become a burden that is too heavy to carry. In Jesus’ understanding,
the experience of serving God is not a burden and does not cause fatigue.
On
the contrary, since the yoke is easy and the burden is light, it leads only to
joy. Thus, his yoke is not just a yoke from him but also a yoke with him. To
take the yoke of Christ is to associate and identify ourselves with him: our
destiny with his destiny, our vision with his vision and our mission with his
mission. It is to know that we are not pulling the yoke alone and by our own
power but together with Christ and by the strength that comes from him. It is
to know that with him and in him the yoke is easy and the burden light.
Friday, 3 July 2026
Saturday, July 4, 2026 - How often have you made rules and regulations ends in themselves? What will you do about it today?
To read the texts click on the texts: Amos 9:11-15; Mt 9:14-17
The
question about fasting is raised here by the disciples of John the Baptist.
Jesus’ first response is that the wedding guests do not fast during the
wedding. In other words, the time of Jesus is considered as a time of
celebration, it is the time of the presence of the Kingdom of God. The second
and third responses are about the new cloth and old garment and about new wine
in old wine skins. The point here seems to be that both have their place in
appropriate settings and must not be mixed up. Fasting does have a place in
spirituality, but must not be made an end it itself.
It
is possible that even our good actions might take a hold of us and so become
ends in themselves. There is only one end: God and all else that we do even if
it is good can never be an end. We must use them as means to reach God. This
means that if something helps me, I use it, if it hinders me I give it up
Thursday, 2 July 2026
Friday, July 3, 2026 - St. Thomas Apostle of India - Will you believe even when you cannot see?
To read the texts click on the texts: Acts10:24-35; Heb 1:2-3; Jn 20:24-29
Thomas
the Apostle, also called Didymus (meaning "Twin," as does
"Thomas" in Aramaic") was one of the Twelve Apostles of Jesus.
He was perhaps the only Apostle who went outside the Roman Empire to preach the
Gospel. He is also believed to have crossed the largest area, which includes
the Parthian Empire and India.
The
text chosen for the Feast of St. Thomas from the Gospel is often mistakenly
referred to as that of “Doubting Thomas”. However, that is a misnomer. Jesus
does not use the word doubt in these verses. Rather, Jesus chides Thomas for
being unbelieving. The story focuses on the grounds of faith. Thomas seeks
tangible proof which the disciples are unable to provide. Jesus provides this
for Thomas and in so doing asks him to move from unbelief to faith.
Thomas
does not touch the hands and side of Jesus as Jesus invites him to do, but
responds with the highest acclamation or title for Jesus anywhere in the New
Testament. Thomas sees God fully revealed in Jesus. This is why Jesus is for
Thomas “My Lord and my God!”
The
Beatitude or blessing pronounced by Jesus on future generations’ states that
having seen Jesus is not a prerequisite for faith. One must first believe in
order to see.
Wednesday, 1 July 2026
Thursday, July 2, 2026 - Do you believe that God has forgiven you all your sins? Will you now extend the same forgiveness to at least one person whom you find it difficult to forgive?
To read the texts click on the texts: Amos 7:1-10; Mt 9:1-8
The
miracle of the healing of the paralytic who was let down from the roof which
forms our text for today is found also in Mark (2:1-12) and Luke (5:17-26).
Matthew has omitted some details from Mark and thus shortened his narrative.
Through these omissions, Matthew allows the reader to focus exclusively on
Jesus and his words. It is unusual that Jesus does not respond to the
paralytic’s immediate need but first forgives him his sins. The healing of the
man is done later and only as demonstration of the fact that Jesus has power
and authority to forgive sin, because the scribes consider Jesus’ pronouncement
of forgiveness of sins as blasphemy. Since Jesus heals by the power of God, he
can forgive sins by the same power. In Matthew, the crowd does not praise God
for the miracle like they do in Mark and Luke, but for the authority to forgive
sins attributed not only to Jesus but to human beings (“such authority to human
beings” – Mt 9:8).
Most
doctors today are convinced that there is an intimate connection between
negative feelings and especially unforgiveness and physical ailments and advice
a positive attitude and forgiving and letting go, for quicker healing. If we
persist in our unforgiveness, we will continue to have a variety of ailments
and sometimes no amount of external medicine will help at all. Forgive it is
good for health.
Tuesday, 30 June 2026
Wednesday, July 1, 2026 - Which demons are possessing you and so not allowing you to be free? Do you believe that Jesus can exorcise them from your life today?
To read the texts click on the texts: Amos 5:14-25,21-24; Mt 8:28-34
The
text begins by stating that Jesus arrived on the other side, which because of
the presence of pigs mentioned in 8:30 is clearly Gentile territory, since Jews
considered pigs as unclean. While in the story in Mark 5:1-20 there is one
demoniac, in Matthew’s story there are two (8:28). The version in Matthew is
considerably shorter than the one in Mark, since Matthew omits many details
that Mark gives. One possible reason for this is that Matthew wants to focus
attention in his story solely on Jesus. The demons recognise Jesus and also
recognise that they belong to two different worlds. In Mark, the demons enter
into conversation with Jesus, but in Matthew they do not, but only beg Jesus to
send them into the herd of swine., and Jesus exorcises them with just one word,
“Go”. Matthew does not tell us what happens to the demoniacs after the demons
leave them. However, when the people of that town are told what happened to the
demoniacs, they beg Jesus to leave their neighbourhood.
More
than physical demons that may possess us, we may be possessed by psychological
demons. These can be feelings of fear, anger, revenge, jealousy, envy and a
pessimistic attitude. If we continue in these feelings we are not living fully
the life that God wants us to live. We need to decide that with the help of
Jesus we are going to get rid of them today.
Monday, 29 June 2026
Tuesday, June 30, 2026 - Have the “storms” of your life sometimes overwhelmed you? Will you believe that with Jesus in the boat of your life these can be controlled?
To read the texts click on the texts: Amos 3:1-8;4:11-12; Mt 8:23-27
The
miracle in our text for today known sometimes as the Calming of The Storm is
found also in Mark (4:35-41) and Luke (8:22-25). It is only Matthew, however,
who emphasises that the disciples “followed Jesus into the boat”. The miracle
is not only a nature miracle but also a story told to indicate that Jesus has
control over the storms of life itself. In Matthew the “storm” indicates the
stormy experience of the community (represented by the disciples in the boat)
who follow Jesus. While in Mark the cry is one of distress (“Teacher do you not
care if we perish?”), in Matthew, it is a liturgical-sounding cry for help
(Save, Lord; we are perishing). In both Mark and Luke the reprimand about
“little faith” is after Jesus has calmed the storm, whereas in Matthew, the reprimand
precedes the calming. This is an indication that “faith” is primary, and if the
disciples had the faith needed, they would not be agitated.
We
may sometimes get disturbed and agitated when things do not happen the way we
expect them to or when we are faced with a difficult situation. At times like
the disciples in the Gospel of Mark we may accuse Jesus of not being concerned
about our plight and at other times like the disciples in the Gospel of Matthew
we may plead with him to come to our aid. No matter which approach we may use,
we need to remember that he will let nothing happen to us that is not part of
his plan and will. We have to continue to do what is required of as and
confidently leave the rest to him.
Sunday, 28 June 2026
Monday, June 29, 2026 - Sts. Peter and Paul - Today the Lord builds his CHURCH on you and UR in CH CH
To read the texts click on the texts: Acts12:1-12; 2 Tim 4:6-8,17-18; Mt 16:13-19
There
is an old story about the death of St. Peter in Rome during the persecution of
Nero. Peter heard about Nero's plan to burn the city and blame the Christians.
He figured as the one who presided over the church in the city he would be
arrested and put to death. So he did the sensible thing - Peter was always a
sensible man - he got out of town, and at night. The Appian Way was dark for
awhile as Peter snuck down it. However, as the night wore on the sky was
illuminated by the flames rising from the city. Peter hurried on and eventually
was far enough away from the city that it was dark again. Then he saw someone
coming in the opposite direction, someone who even at night seemed familiar. It
was the Lord himself. What was he doing out at night and walking towards Rome?
“Where are you going, Lord?” Peter asked him. “To Rome”, Jesus replied, “to be
crucified again in your place”. Peter turned around and returned to Rome and
according to tradition was crucified there.
Though
this story does not agree with what is narrated in the first reading of today
from the Acts of the Apostles, in which we are told that Peter was imprisoned,
it does agree with what the Gospels narrate about Peter’s denials, and brings
out an important facet of the meaning of the feast: Jesus did not choose
strong, brave and courageous individuals to continue the work that he had
begun. He chose weak, frail and cowardly humans. He chose individuals who would
falter and fail. This is the Peter who confessed Jesus as “the Christ, the Son
of the Living God” and to whom the Jesus handed over the “keys” of the Church,
knowing full well that there would be times when the lofty confession would
turn into a base denial.
Paul’s
conversion story is narrated twice in the Acts of the Apostles and Paul himself
speaks of it in some of his letters. His commission as an apostle of Christ
began with a divine revelation of the identity of the Lord Jesus. He reports
the events surrounding his recognition of Jesus as the Lord of glory and his
appointment as apostle to the gentiles. Felled to the ground by a brilliant
light from heaven and hearing a reproachful voice addressing him by name his
first need was to know who it was who broke into his life with such
awe-inspiring power. Just as Jesus told Peter that he would assign to him the
charge of leading his Church once the Peter recognized his master's true
identity, so also Paul's task was given to him only after Jesus revealed
himself as the glorified Lord.
The
apostles' mission thus grew out of their loving knowledge of the person of
Jesus, the Son of the living God. Their work, indeed their whole life, was to
follow from this surpassing knowledge of Christ which became the basis of all
their dealing with others. They were given to the whole Church to teach us not
only what Christ revealed and taught but also how to live as he himself had put
into practice the things willed by the Father.
Today
we marvel at the transformation of these previously weak human leaders. Peter’s
newfound passionate commitment to his Lord and to the fledgling church resulted
in his imprisonment. Paul too was jailed. He did not see this as failure, but
as the destiny that was his in consequence of his commitment to the Gospel. He
had fought the good fight, he had run the race, and he had kept the faith. He
faced death, and he knew it. That was the price they had to pay for their
commitment and fidelity to the Lord.
Their
personalities were very different, their approaches to spreading the Faith were
very different, and their relationships with Christ were very different.
Although the two were both Apostles, there were moments of disagreement and
conflict between them. And yet, they are bound together on this single feast,
as they were bound together by the one Faith, confessing the one Lord, shedding
their blood for him and his mission of peace, justice and love.
Within
the recent past, the church has been tossed to and fro in storms of
controversy. Not one storm, but many storms, and not in one country, but in
many countries. It has been the target of fierce persecution from without, and
it has also allowed evil to corrupt it from within. Whether in circumstances of
harassment or scandal, the lives of many have been diminished, their confidence
undermined and their faith tested.
Without
minimizing the suffering in our current situations, we should remember that
dire trials are really not new to the church. From its very beginning it has
faced opposition. The first reading for today’s feast describes one such
situation.
Despite
its trials, however, the church has survived and even flourished. This is not
due to the strength and holiness of its members. Though Jesus told Peter that
the church would be built upon him, the church’s real foundation was and
continues to be Jesus Christ its Lord. He is the one who commissioned Peter; he
is the one who assures the church of protection. He is the one who stood by
Paul and gave him strength to bring the Gospel to the broader world. The church
may have been built on Peter the former denier and spread by Paul the former
persecutor, but it is the church of Jesus Christ, and it will endure because of
his promise.
Today
we celebrate the fidelity of Peter and Paul, sinners like us all. Initially,
they were both found wanting. When they eventually repented, they were forgiven
by God in Christ. Though they faced persecution, their commitment to Christ
gave them the courage they needed. Their victory is evidence that the truth
will overcome untruth, light will overcome darkness and life will overcome death.
Their victory is evidence that we shall indeed overcome.
Saturday, 27 June 2026
Sunday, June 28, 2026 - What is that thing, who is that person, which is that event that is not allowing you to be free? What will you do about it today?
To read the texts click on the texts: 2 Kings 4:8-11,14-16; Rom 6:3-4,8-11; Mt10:37-42
The
Gospel text of today is from the last part of the Mission Discourse in the
Gospel of Matthew (10:1-42). In this discourse, Jesus gives his disciples a
theology for Mission. In it Jesus explains that Mission is to say and do. It is
both spiritual and practical. Jesus also provides a strategy for Mission when
he sends his disciples out. This strategy may be summed up in one word which is
Detachment. The disciples are called to be detached from things, places and
even persons. This means that when one has to choose between Mission and
family, the choice must be for Mission.
The
verses of the Gospel text of today make up the conclusion of Matthew’s Mission
Discourse. The choice is a difficult one to make and sometimes it may be
between even family and one’s conscience. Loyalty to Jesus has priority over
loyalty to anyone else or anything, indeed even over life itself.
If
one is willing to share the cross of Jesus, one will also be given the
privilege of his authority. The discourse ends with the affirmation that the
disciple is always a representative or ambassador of Jesus and any good done to
the disciple will be considered as good done to Jesus himself.
We
must keep in mind that the only Jesus that people today can see and touch is
the Jesus that we make known through our words and actions. He has allowed us
to share in his mission. This is also an enormous privilege, but entails a
tremendous responsibility.
The
first reading of today confirms Jesus’ words. The woman who had shown concern
for Elisha because he was a prophet is rewarded with a son. What is impossible
for humans is possible for God. This possibility extends even to raising the
dead to life. Jesus had shown this in his ministry when he raised Jairus’
daughter, the son of the widow of Nain and Lazarus. However, God had shown this
in the most preeminent of ways when he raised Jesus from the dead.
This
is why Paul call the community at Rome and each one of us to fidelity to Christ
which is shown in our willingness to die to self so that we might live for God
in Jesus his son.
Friday, 26 June 2026
Saturday, June 27, 2026 - Does Jesus Christ have faith in you?
To read the texts click on the texts: Lam 2:2.10-14,18-19; Mt 8:5-17
The
text of today contains the healing of the Centurion’s servant and the healing
of Peter’s mother-in-law. The healing of the Centurion’s servant is also found
in Luke (7,1-10) and John but with variations. While in Luke the centurion
never makes an appearance personally, in Matthew he addresses Jesus as “Lord”,
which is an address only believers use in Matthew. The response of Jesus to the
Centurion’s need is seen by some as a question rather than a statement, “I
should come and heal him?” This is in keeping with Matthew’s portrayal of Jesus
who is sent as Messiah only for the lost sheep of Israel (10,5-6) and not for
Gentiles. The Centurion is not deterred by Jesus’ question, and responds with
faith. The healing takes place from a distance. The focus, however, is not on
the miracle but on the faith of the centurion and through his faith the faith
of “unbelievers”. The centurion does not claim to have faith. It is Jesus who
testifies to his faith.
We
can get deterred and lose our focus when things do not go the way we want them
to. At these times we may blame our family, our neighbours and even God. The
Centurion’s attitude is a lesson to us never to get deterred from what we have
to do and continue to keep our sights fixed on what we want to achieve
confident that our perseverance will pay rich dividends.
Thursday, 25 June 2026
Friday, June 26, 2026 - In your prayer do you express the confidence that the leper in the story expresses? If No, why not?
To read the texts click on the texts: 2 Kings 25:1-12; Mt 8:1-4
We
begin reading today in the liturgy and will continue for the whole of next week
from Chapters 8 and 9 of the Gospel of Matthew. These Chapters contain what is
known as the “Miracle Cycle” of Matthew, because in them we find ten miracles
in series of three miracles each. The fact that the Miracle Cycle follows
immediately after the Sermon on the Mount and both are framed by a summary
statement in 4:23 and 9:35 is an indication that Matthew’s intention is to show
through such a placement that Jesus is the Messiah in words (through the Sermon
on the Mount) and deeds (through the Miracle Cycle).
The
healing of a leper, which is our text for today, is also found in the Gospels
of Mark and Luke, but where Mark narrates the emotional reactions of Jesus,
Matthew and Luke omit them. The term leprosy was used for any kind of skin
disease, and those with such kind of diseases were considered as unclean and
not allowed to be part of society. They had to live on the outskirts of the
city, and had to make their presence known whenever they entered the city, so
that others could avoid any kind of contact with them and so not get
contaminated.
The
leper addresses Jesus as Lord, which is a title used only by believers in the
Gospel of Matthew. In this miracle, Jesus not only heals the leper, but also
reaches out and touches him. This probably means that Jesus cannot be
contaminated or made unclean by anything from outside. It could also indicate
Jesus’ wanting to reach out to the leper in a personal manner and treat him as
a full human being.
The
prayer of the leper is a lesson for each one of us on the meaning of prayer. In
his prayer the leper both acknowledges his dependence on Jesus through the
words, “If you will” and also has faith in the ability of Jesus to heal through
the words, “you can make me clean”. Prayer means to acknowledge our dependence
on God and also to have faith that God can do what to us may seem impossible.
Wednesday, 24 June 2026
Thursday, June 25, 2026 - Do your actions speak louder than your words?
To read the texts click on the texts: 2 Kings 24:8-17; Mt 7:21-29
While
the Sermon on the Mount began with Jesus calling his disciples to him and
sitting down like a Rabbi to begin to teach them (5,1-2), it ends with Jesus
addressing the crowds as a prophet (7,29). The last part of the Sermon, which
forms our text for today, is about action rather than words. Prophesying in the
Lord’s name will be of no help if one is not willing TO DO the will of God. The
examples of the one who built his/her house on rock and the one who built
his/her house on sand reiterate this point. The Sermon calls everyone to
action.
If
the foundation of our lives is strong, then what we build on it will also be
strong. If we have a strong sense of values and know what our priorities are in
life, we can continue to be focussed on what we have to do.
Tuesday, 23 June 2026
Wednesday, June 24, 2026- Will you speak God’s word to at least one person today?
To read the texts click on the texts: Isa 49:1-6; Acts 13:22-26; Lk 1:57-66,80
The
Birth of Saint John the Baptist is celebrated on June 24 each year. The reason
for this is the mention in the Gospel of Luke that Elizabeth was in her sixth
month when the Announcement was made to Mary (Lk 1:36) about the birth of
Jesus. Thus if Christmas is celebrated on December 25 each year, John the
Baptist who was the son of Elizabeth and Zechariah had to have been born six
months before Jesus.
According
to some, John is born when the days are longest (June 24), and from his birth
on they grow steadily shorter. Jesus is born when the days are shortest
(December 25), and from his birth on they grow steadily longer. John speaks
truly when he says of Jesus, "He must increase, but I must decrease."
(Jn 3:30).
The
Gospel text of today is from the Gospel of Luke. Luke does not give us too many
details about the birth of John, and he narrates it with a short sentence. He
focuses more on the events that follow the birth and, through them, show that
God’s word spoken through the angel, Gabriel, is being fulfilled. Elizabeth
does bear a son and the people rejoice at the birth because of the great mercy
shown by God.
Circumcision
of the child on the eight day was in accord with Gen 17:9-14 where God makes
circumcision on the eight day a sign of the covenant with Abraham. It was the
father who normally named the child and, in doing so, recognized the child as
his own. Sometimes, the child was named after the father, especially if the
father was a person who was highly esteemed. Objections were raised to the name
“John” (“God had been gracious”), chosen by Elizabeth. That the people made
signs to Zechariah to ask him what he wanted to name the child indicates that,
besides being dumb, he was also deaf. The moment Zechariah writes the name
“John” on a writing tablet, Zechariah regains his speech. Once again, God’s
word comes to pass. The fear and amazement with which the people respond to
these happenings is an indication that they experienced God’s awesome power.
The question that the people ask, about what the child would turn out to be, is
answered in summary form by Luke when he ends this narrative by stating that
“the hand of the Lord was with him.”
God’s
word is a word of power and will come to pass, no matter how many obstacles we
may put in its way. It is a word that enhances and builds up, a word that gives
life. To be sure, we may not always be able to understand and accept it for
what it is, but in the final analysis, it is always a word that is for our good
and for his glory.
Monday, 22 June 2026
Tuesday, June 23, 2026 - The words that you use to complete this sentence will give you a fairly good idea of how you treat others: People are usually ……………………
To read the texts click on the texts: 2 Kings 19:9-11,14-21,31-36; Mt 7:6,12-14
The
first verse of today (7,5) introduces a new subject: holiness. The point that
seems to be made here is that holy things have their place and should not be
profaned. 7,12 has often been termed, as the Golden rule, which the Matthean
Jesus states, is a summary of the law and prophets. Here it is stated
positively. One must treat others in the same way that one expects to be
treated. This also means that one must take the initiative in doing the loving
thing that does not wait to respond to the action of another. In the final two
verses of this pericope (7,13-14) the point being made is that it is the narrow
gate that leads to life and salvation and the broad or wide gate to damnation.
One must make a choice for one or another.
We
wish that people would be kind and understanding with us but we are seldom kind
and understanding towards them. Often the behaviour that we find revolting in
others is the behaviour we ourselves are guilt of. When we criticise others for
being too harsh, we need to ask whether we have not been so.
Sunday, 21 June 2026
Monday, June 22, 2026 - Do you know that when you point a finger at someone there are three fingers pointing back at you?
To read the texts click on the texts: 2 Kgs 17:5-8,13-15,18; Mt 7:1-5
The
absolute prohibition of judgement found in 7,1 is unparalleled in Jewish
tradition. When the individual comes to stand before God for judgement, he/she
will be judged according to the measure that he/she has used for others. Those
who have been merciful will receive mercy. One must be aware that one is not in
any superior position, which gives one the right to judge others. If one is
aware of one’s own weakness and frailty then one will be careful of pointing
out the faults of others.
Judging
others comes too easily to some and often we judge only by externals. It is
important to realise that it is possible that we might not be aware of all the
reasons why a person behaves in a particular manner and so mistaken in our
judgement. If we can give the benefit of the doubt to the person concerned and
find reasons for his/her behaviour we will have done well.
Saturday, 20 June 2026
Sunday, June 21, 2026 - Do not be afraid
To read the texts click on the texts: Jer 20:10-13; Rom 5:12-15; Mt 10:26-33
During
his years as premier of the Soviet Union, Nikita Khrushchev denounced many of
the policies and atrocities of Joseph Stalin. Once, as he censured Stalin in a
public meeting, Khrushchev was interrupted by a shout from a heckler in the
audience. “You were one of Stalin’s colleagues. Why didn’t you stop him?” “Who
said that?” roared Khrushchev. An agonizing silence followed as nobody in the
room dared move a muscle. Then Khrushchev replied quietly, “Now you know why.”
It is not always easy to stand up and be counted.
The
Gospel text of today deals with what it takes to stand up and be counted. It is
part of Matthew’s Mission Discourse in which Jesus, after commissioning his
disciples, gives them both instruction for and exhortation in Mission. Today’s
reading deals with exhortation. The words “Do not be afraid” appear three
times. ‘Do not be afraid to be open about faith, do not be afraid of powerful
opponents, and do not be afraid about what future holds in store. All three lay
in God’s hands.’ The message therefore is this: Confidence in God’s presence
and promise even in the midst of persecution. The message is: ‘Do not be afraid
to stand up and be counted because God is on the side of those who fight for
justice and the truth.’
It
is possible that fear might lead to the disciples remaining silent and not
communicating the message of Jesus, which is a message of the Kingdom. While
the disciples should expect persecution, they should not be paralyzed by fear.
They must continue to give bold witness to the message entrusted to them that
in Jesus and his words and works, the Kingdom of heaven has indeed come. The
disciples will be tempted to give up when things get difficult, but they are
called to persevere till the end with the witness that they must give. The
ideas expressed in this part of the Gospel are similar to the first reading
from Jeremiah
After
castigating the leaders for not obeying God’s word and warning them that
therefore they would be conquered by Babylon, Jeremiah is scourged and put in
stocks by Passhur, the head of the temple police. The text of today, spoken
after his release, includes Jeremiah’s sixth lament, in which he begins by
railing at God for “enticing” him into proclaiming God’s message and then
allowing him to be mocked and shamed. Though he is tempted to give up his
vocation of being a prophet (and so speaking God’s word on behalf of God)
because he is aware that people are plotting against him, he perseveres. This
perseverance results from his confidence in the fact that God will come to his
aid and deliver him from his enemies.
These
enemies cannot do real harm, because though physical death is indeed a
possibility for a disciple of Jesus, it will only be a transition, says Jesus.
God’s power is much more than even death. All that happens to the disciple is
known by God. As surely as God knows the comings and goings of even the
littlest bird, so he knows everything that happens to the disciple. He is
always the one who is in charge. He is “father” to the disciples and so the
disciples are related to Jesus as brothers and sisters. This relationship
between the Father, Jesus and the disciples must lead to witnessing to Jesus
and all that he stands for including justice and truth and to hope for the
future.
The
best example of this confidence according to the reading from Romans is Jesus
himself. He was obedient unlike Adam; he remained sinless and faithful unlike
Adam and thus made grace reign freely where there would have been universal
condemnation. He dared to stand up and be counted. He was unafraid even in the
face of ignominy, persecution and death. Thus through his life, mission, death
and resurrection Jesus has given his disciples the example they must follow,
the path they must take and the way they must walk.
To
walk this way continues to be difficult especially today when fears of all
kinds continue to dominate our lives and take control of us, not allowing us to
be the kind of persons we are meant to be. There are numerous people who will
try their best to stifle the message of justice and peace; simply because it is
beneficial to them do so. There are many who will try to shut down the voices
of those who protest against discrimination and violence.
By
looking to Jesus we see that the trials and sufferings of this life, especially
what we face as we try to live out and share our faith, are short-lived. We
should, therefore, not give in to fear; knowing that in the end truth will
triumph over untruth, justice over injustice, and eternal life over death, as
we are able to see already in the life, death and resurrection of Jesus.
Friday, 19 June 2026
Saturday, June 20, 2026 - How often do I try to be in two places at the same time or at two times in the same place?
To read the texts click on the texts: 2 Chronicles 24:17-25; Mt 6:24-34
The
text of today begins by stating a general rule that undivided attention can be
given to one person alone at a time. If there is more than one, then the
disciple’s loyalty is certainly split. One must decide whether one will allow
oneself to be controlled by wealth and the things of this world, or whether one
will realise that they cannot bring true happiness. The prohibition, “Do not
worry” dominates the rest of this pericope and is used six times in it. The
call to look at nature (the birds of the air and the lilies of the field) is a
call to learn how God in his providence provides for them. This does not mean
that human beings do not have to work for their living, rather it means that
even after working as hard as they can, humans must realise the life is much
more than simply work and earning a living. It has also to do with being.
There
are indeed many distractions in life, which sometimes can take us away from
where we ought to look and focus. While planning is good and desirable, what is
undesirable is useless worry or anxiety. When we stir the sugar in our coffee
or tea every morning we are already thinking of drinking it. When we are drinking
our coffee or tea, we are already thinking of washing the cup. When we are
washing our cup, we are already thinking or drying it When we are drying it, we
are already thinking of placing it on the rack and when we are placing it on
the rack we are already thinking of what we have to do next. We have not
stirred the sugar, nor have we have drunk the coffee, nor have we washed it nor
placed it on the rack. If one takes one moment of one day at a time and gives
of one’s best to that moment, life will be well lived
Thursday, 18 June 2026
Friday, June 19, 2026 - If you were given the chance to take just ONE THING with you when you die, what would it be?
To read the texts click on the texts: 2 Kings 11:1-4,9-18,20; Mt 6:19-23
The
section that begins in 6,19 concerns knowing where one’s priorities lie.
Treasure stored on earth is of not much use because it is temporary and passing
and gathers rust and also can be stolen. Rather heavenly treasure is permanent
and eternal. A person’s attention will be concentrated on where his/her
treasure is. Thus instead of concentrating on the temporary it is better to
concentrate on the eternal, the impermanent. If one does not perceive
correctly, one’s whole orientation will be incorrect and one will live a life
of futility, concentrating on what is really not essential.
Sometimes
we lose focus in our lives and waste so much time on trifles. We are so
concentrated on gathering up for tomorrow and the next day, that the present
day passes us by and we find that we have live it unaware. An occasional
examination of our priorities is required to bring back our focus on what is
really necessary.
Wednesday, 17 June 2026
Thursday, June 18, 2026- Is there someone who you think has hurt you whom you have not yet forgiven? Will you forgive that person today?
To read the texts click on the texts: Sir 48:1-14; Mt 6:7-15
In
the text of today, we read what is commonly known as the "Our
Father". However, a better term for this would be "The Lord's
Prayer". The reason for this is because there are two versions of the same
prayer. The other is found in Lk. 11:2-4. There, the pronoun "Our" is
missing and the prayer begins simply with "Father". Also the context
of the prayer in Matthew and Luke is different. While in Matthew the prayer is
told in the context of the Sermon of the Mount, in Luke it is told in response
to the disciples’ request to Jesus to teach them how to pray (Lk 11:1).
Be
that as it may, in both Matthew and Luke the point is clear that the prayer is
primarily a prayer of dependence on God who is Father. This dependence is for
something as dramatic and magnificent as the Kingdom and also for something as
routine and regular as bread. Both prayers have also the theme of forgiveness,
which is received from God and given to others.
The
Lord’s Prayer is not just a prayer; it is also a way of life. The words of the
prayer communicate the attitude that one must have toward God and others. While
we must acknowledge our dependence on God for everything that we need and
regard him always as the primary cause, our attitude to others must be one of
acceptance and forgiveness.
Tuesday, 16 June 2026
Wednesday, June 17, 2026 - How often have you made “means” ends in themselves?
To read the texts click on the texts:2 Kings 2: 1,6-14; Mt 6:1-6,16-18
Immediately
after the six antitheses (5:21-48) in the Sermon on the Mount, there follows
instructions on three practices that were common among the Pharisees as a sign
of closeness to God namely almsgiving, prayer and fasting. All three though
only a means to reach God can be made ends in themselves. Almsgiving can be
ostentatious, prayer can be used to show-off and fasting can be used to point
to one’s self. Jesus cautions the listeners about these dangers and challenges
them to make them all internal activities that will lead the way to God rather
than being made ends in themselves.
For
us as Christians, Jesus has simplified matters. There is absolutely no
obligation in the Christian way of life except the obligation to love. When
there is love then all our actions come from our hearts and spontaneously
without counting the cost. Almsgiving becomes generous and spontaneous, prayer
becomes union with God and leads to action and fasting is done in order to show
our dependence on God and not on earthly things.
Monday, 15 June 2026
Tuesday, June 16, 2026 - How often has the expectation of some “reward” been your motivation for “doing good”? Will you “do good” without any expectation of reward today?
To read the texts click on the texts:1 Kings 21:17-29; Mt 5:43-48
In
the last of the six antitheses, Matthew focuses on the love command. . While
there is no command to hate the enemy in the Old Testament, yet, there are
statements that God hates all evildoers and statements that imply that others
do or should do the same. Jesus, makes explicit here the command to love
enemies. The conduct of the disciples of Jesus must reveal who they are really
are, namely “sons and daughters of God”.
The
command to “be perfect as your heavenly Father is perfect” does not mean to be
without faults, but means to be undivided in love as God is undivided in love.
The
love we have for others is more often than not a conditional love. We indulge
in barter exchange and term it love. We are willing to do something for someone
and expect that they do the same or something else in return. It is a matter of
“give”, but also a matter of “take”. When Jesus asks us to be like the heavenly
Father, he is calling us to unconditional love.
Sunday, 14 June 2026
Monday, June 15, 2026 - How often have you gone beyond the call of duty? Will you do so today?
To read the texts click on the texts: 1 Kgs 21:1-16; Mt 5:38-42
The
text of today contains the fifth antithesis. In it, Jesus not only affirms the
thrust of the Law in opposing unlimited revenge, but also calls for a rejection
of the principle of retaliatory violence as well. In the five examples that
follow (being struck in the face, being sued in court, being requisitioned into
short-term compulsory service, giving to beggars and lending to borrowers) the
one point being made is to place the needs of others before one’s own needs.
The disciple of Jesus is called to go beyond the call of the Law and do more
than it requires.
It
is so easy for us to be reactors. If someone does something to hurt us, we
think that it is “natural” for us to want to do something to hurt him or her in
return. In the text of today, Jesus is calling us to be actors and not reactors
and to do what we do because we think it is right and just and not as a
reaction to someone else’s action.
Saturday, 13 June 2026
Sunday, June 14, 2026 - How will you continue to proclaim God's kingdom?
To read the texts click on the texts: Exod 19:2-6; Rom 5:6-11; Mt 9:35-10:8
The
themes which stand out in the readings of today are obedience, love and
wholeness.
In
the reading from the Book of Exodus we are made privy to a theophany. God
speaks with Moses and promises that he is a God of justice and mercy. He will
continue to bestow his love on the people. The experience of this love must
move the people to respond. The manner in which they show that they have
received God's love and mercy is if they love others and are merciful to them.
This will mean professing their faith in action and not only in words.
Paul
speaks of this faith which he says is what justifies us. We are not justified
by any merit on our part simply because Jesus has obtained all the graces that
we need through his death on the cross. This death was not because we were
righteous or worthy in any way. It was because of the gratuity of God in Jesus
who died for us even when we were sinners. This is proof (if proof were
required) of God’s immeasurable and unconditional love made visible and
tangible in Jesus.
The
love that we receive from Jesus is a love that must be shared with all those we
meet. This is why the Gospel text begins with a summary of the activities of
Jesus. This includes word and action, saying and doing. The Mission of Jesus to
make people whole is not a restricted, but a universal mission. It is to all
and for all. In this mission, every person is made well, every disease is cured
and every infirmity is healed
The
trust that Jesus places in his disciples is evident when he gives his disciples
the same mission given to him by God. The disciples will speak and act like
Jesus did. They will make people well, cure diseases and heal infirmities like
Jesus did. Jesus holds nothing back. He gives his disciples the same authority
that God gave him. It is with his authority that his disciples will have
authority over unclean spirits and over every disease and infirmity. In a word,
they will have authority over all the negatives that do not allow people to be
whole.
The
mission on which Jesus sends his disciples is directed primarily to the poor
and downtrodden. It is the marginalized and forgotten that the missionaries are
to reach first. They are to give with no expectation of return. Since they have
received everything as grace they must impart to others whatever they do with
the same grace. Just as the immediate response of Jesus on seeing the crowds
was compassion, so must the missionaries be compassionate to everyone they
meet.
It
must be noted that when Jesus summons the twelve, they are termed disciples.
This is from the Greek μαθηταί, and means someone who sits at the feet of the
master and learns from him. The reason for the use of this term here is to
indicate that the Mission belongs to Jesus and it is with his authority that
the disciples are sent out. It is only after they have learned from him that
they can become ἀπόστολοι (apostles) or those who are sent out. it is Jesus’
message (“gospel of the kingdom”) that the disciples proclaim, his miracles
that they continue, and his presence that defines them.
The
list of the names of the twelve is instructive. The first four were fishermen,
Matthew was a tax-collector, not much is known about the others, but in the
group, there is also a betrayer. We also know that of these chosen twelve,
there was not one who remained in Gethsemane when Jesus was arrested. In other
words, Jesus did not choose heroes. He chose weak, vulnerable and sinful men
and hoped that through them he would continue the Mission given to him by God.
His
hope was not belied. Even if immediately
after the death and burial of Jesus, the disciples were a frightened lot, there
is no doubt that with the coming of the Spirit which Jesus promised, they
became fearless and courageous men. They became men who would keep spreading
the message of love no matter what the consequences. They continued the mission
of Jesus as he wanted them to continue it, remembering at all times, that the
mission was the mission of the Lord.
What
message do the readings offer us? The love of God manifested in Jesus is a love
that is unconditional. In his letter to the Romans, Paul explains how this is
so when he states that Jesus died for us even when we were ungodly and sinners.
He did not wait for humanity to become godly and obedient to God. He accepted
the whole of humanity as it was with all its weaknesses and sinfulness with no
expectation in return. His death to save was an act done gratuitously and
without reserve. It was done because of unconditional love.
If
we have experienced this love, the only proper response is that we love in
return. As the disciples learned from Jesus, we too must sit at his feet and
learn from him. It is with his authority that we too like the apostles will
them go out to everyone we meet proclaiming God’s kingdom of justice, peace and
love. It is then that like the disciples we too will make people whole.
There
may be times when our efforts will not bear the fruit that we want. At times
like these we keep reminding ourselves that the Mission is not ours but the
Lord’s and that in his time and in his way, he will make the whole of humanity
whole. If God could make the Universe out of nothing, we know and will remember
that nothing is impossible for God.
Friday, 12 June 2026
Thursday, 11 June 2026
Friday, June 12, 2026 - The Most Sacred Heart of Jesus - Has pride come in the way of your encountering Jesus? What will you do about it today?
To read the texts click on the texts: Dt 7:6-11; 1 Jn 4:7-16; Mt 11:25-30
The
feast of the Most Sacred Heart is a movable feast, but is always celebrated on
the third Friday after Pentecost. Ever since the seventeenth century when St.
Margaret Mary Alacoque was granted visions of the Sacred Heart and asked to
spread this devotion, the Jesuits represented by her confessor St. Claude de la
Colombière, played a fundamental role in spreading this devotion. Colombière,
spoke with Margaret Mary a number of times and after much prayer, discernment
and reflection became convinced of the validity of her visions.
In
recent times, one of the most loved and admired Generals of the Society of
Jesus Fr. Pedro Arrupe was instrumental in reviving this devotion and placing
Jesuits once again at the forefront of spreading this devotion. This devotion according to Arrupe was “the
centre of the Ignatian experience”. It is an “extraordinarily effective means
as much for gaining personal perfection as for apostolic success”.
The
feast of the Sacred Heart is to be celebrated as a privilege and grace.
However, it is also a responsibility.
First,
the love that we receive from the Sacred Heart of Jesus is not a private
possession, but one that must be shared with all. Just as the Father makes no
distinction and makes the sun rise on the evil and on the good (Mt 5:45), so
must we in our sharing of the love of Christ.
Second,
the concern that God has for us and our Universe must be a concern which we
must show to our world. The wanton destruction of nature, excessive and abusive
use of scarce resources like water, indiscriminate cutting of trees for selfish
gain, unlawful and criminal killing of wild animals are signs that we are
working against God’s concern. If God cares for us so much, must we not care
for our world?
Third,
the intimate connection of the Sacred Heart and Eucharist reminds us that just
as Christ is so easily available to us, we must also be to each other. The
Eucharist and the feast of the Sacred Heart ought not to be private and passive
devotions, but celebrations that make us ready to reach out in service and
availability to anyone who needs us.
The
text for the feast is from the Gospel of Matthew. 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. The 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.
This is because they have already made up their minds about what kind of
Messiah is to come.
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. Thus
everything comes down finally to the person of Jesus and the nature of the
fulfilment he brings. He cannot be understood if he is restricted to
preconceived categories; he will not conform to human conceptual frameworks. He
must be understood as God knows him, as the one who on behalf of the Father
always does his will.
Wednesday, 10 June 2026
Thursday, June 11, 2026 - St. Barnabas - Is there a person, thing or event which controls you and does not allow you to be free? Try to give it up through the intercession of St. Barnabas.
To read the texts click on then texts: Acts 10:21-26;13:1-3; Mt 10:7-13
Barnabas
was originally Joseph and was named Barnabas by the Apostles probably because
of his success as a Preacher. The name was interpreted to mean “son of
exhortation or consolation”, though this interpretation is disputed by some.
According
to Acts 4:36-37, it seems that he was a convert to Christianity shortly after
Pentecost in around 29 or 30 C.E. and immediately sold his property and donated
the proceeds of the sale to the Church
Though
nothing is recorded of Barnabas for some years, he evidently acquired during
this period a high position in the Church.
The
Gospel text for the feast is from the Mission Discourse of Matthew which
contains the instructions for Mission.
Three
points may be noticed. The first is that mission is not only words but also
action. Jesus sends the disciples not only to preach but also to heal. The
second is that Jesus provides a strategy for mission which may be summarised in
one word namely, DETACHMENT. The call is to detachment from anything, which
will hold a person up or prevent him or her from engaging in mission. The third
is that Jesus calls the disciples from a detachment even from the outcome of
mission. They must not be concerned about the results or the fruits, but simply
do what needs to be done.
Often,
too much of focus on the results of our actions do not allow us to focus on the
action itself. Consequently, our action is neither effective nor efficacious.
If we continue to keep in mind that the Kingdom is not ours but His and we are
only called to do our best in striving to make this kingdom a reality in the
lives of others, then our action will be both effective and efficacious.
Detachment even from the results of our action is an indication that we are
aware that God is always in control.
Tuesday, 9 June 2026
Wednesday, June 10, 2026 - When was the last time you performed an action without any expectation of reward? Will you perform one today?
To read the texts click on the texts:1Kings 18:20-39; Mt 5:17-19
These verses contain what
are commonly known as the “theme” of the Sermon on the Mount. In these verses,
the Matthean Jesus makes explicit that he is a law abiding Jew. His attitude
towards the Jewish law is fundamentally positive. However, Jesus also makes
explicit here, that he has come not merely to confirm or establish the law, but
to fulfil or complete it. This means that he will go beyond a purely legal
interpretation to a broader perspective. He will remove the focus from the mere
external and concentrate on the internal. The focus will be more on the
attitude than merely on the action.
While laws, rules and
regulations are necessary and help towards order, it is also possible that they
can become ends in themselves and not as they are meant to be, means to an end.
We might follow in some cases the letter of the law, but miss out on its
spirit. We might even follow the rule or law only because we are afraid of
getting caught and punished and not because we are convinced of it.
Monday, 8 June 2026
Tuesday, June 9, 2026 - How will you as a disciple of Jesus be salt and light today?
To read the texts click on the texts: 1 Kgs 17:7-16; Mt 5:13-16
The text of today is
somewhat of a link text, which joins the beatitudes (5:3-12) to the theme of
the Sermon (5:17-20). These verses point out the effect that living the Sermon
will have on the liberation of the world. The text makes two assertions about
the followers of Jesus. The first is that they are the salt of the earth and
the second is that they are the light of the world.
Both these symbols seem
to point to the indispensable role that the disciples of Jesus are to play in
the liberation of the world. It is through the lives of the disciples of Jesus
that the world will be moved to glorify God. This is indeed a great privilege,
but also a great responsibility.
Salt is an ingredient
that adds flavour or taste to that to which it is added. It makes the insipid
tasty, edible and enjoyable. Disciples of Jesus are called to add taste and
flavour to the lives of others. Light enables one to see correctly and results
in removing darkness. This is what the disciples of Jesus must do if they are
to be true disciples: remove the darkness from the lives of others.
Sunday, 7 June 2026
Monday, June 8, 2026 - Do any of the beatitudes apply to you? Will you strive to make at least two applicable to yourself today?
To read the texts click on the texts: 1 Kgs 17:1-6; Mt 5:1-12
Beginning today, the
gospel reading will be from the Gospel of Matthew except on feasts or special
occasions. The Church begins from Chapter 5 of Matthew. The three chapters
beginning from 5:1 and ending at 7:29 contain one of the most famous discourses
of Matthew known as “The Sermon on the Mount”.
Since we will be reading
this Sermon for almost three whole weeks on weekdays, it is important to have
some background of what the Sermon is about.
The first point that we
note is that this is the first of the five great discourses in the Gospel of
Matthew. Each of these five ends with the phrase, “and when Jesus had
finished…” (7:28; 11:1; 13:53; 19:1; 26:1). It begins by showing Jesus as a
Rabbi teaching ex-cathedra (5:1) and ends by showing Jesus as the Messianic
prophet addressing the crowds (7:28).
The second point that
must be kept in mind is that the Sermon is a composition of Matthew. An
analysis of similar texts in the Gospels of Mark and Luke indicate that many
verses found here in Matthew are found in Mark and Luke in different contexts.
This does not mean that Jesus did not say these words. It means that Matthew
has put them together in this manner
The third point is the
theme, which will determine how one will interpret the Sermon as a whole. Most
are agreed that the theme of the Sermon is found in 5:17-20, in which Jesus
speaks about having come not to abolish but to fulfil the Law and Prophets, and
issues a challenge to those listening to let their “righteousness” be greater
than that of the scribes and Pharisees in order to enter the kingdom.
Today’s text contains
what is commonly known as the “Introduction” to the Sermon and contains the
Beatitudes, which are the communication of a blessing. The mountain is a
“theological topos” in the Gospel of Matthew (Luke’s Sermon is from “a level
place cf Lk 6:17) and therefore means much more than simply a geographical
location. Matthew does not name the mountain, but by choosing it as the place
from where Jesus delivers the Sermon, he probably wants to portray Jesus as the
New Moses delivering the New Law from a New Mountain. While Jesus in the Gospel
of Luke “stands” and delivers the Sermon (Lk 6:17), in Matthew, Jesus sits
down. This is the posture that the Jewish Rabbis adopted when communicating a
teaching of importance or connected with the Law. In Luke the crowd is
addressed from the beginning of the Sermon and addressed directly, “Blessed are
you poor…” (Lk 6:20), but in Matthew, it is the “disciples” who come to Jesus
and whom he begins to teach. The address is indirect, “Blessed are the poor in
spirit” (5:3). While Luke has four beatitudes with four corresponding “Woes”;
Matthew has seven plus an additional beatitude, with no corresponding woes. The
reason why the “eight” is called an additional beatitude is because the first
and the seventh both end with the phrase “theirs is the kingdom of heaven”
forming what is known as an inclusion. Beatitude is an expression of
congratulations, which recognises an existing state of happiness. While the
rewards described in the first and seventh beatitudes are in the present tense,
they are in the future tense in the other five beatitudes. The sense is that it
is God himself who will do all of this for them. By choosing to bless the
disadvantaged, the Matthean Jesus indicates the thrust of his mission, which is
primarily a mission to the disadvantaged.
Saturday, 6 June 2026
Sunday, June 7, 2026 - The Feast of Corpus Christi - The Body and Blood of Christ
To read the texts click on the texts: Deut 8:2-3, 14-16; 1 Cor 10:16-17; Jn6:51-58
A
team of Russians and Americans were on a common expedition. Among their cabin
foodstuff was Russian black bread. It was tasty but hard on the teeth. During a
meal an American bit into a piece and snapped a tooth. He threw the bread
overboard and growled: “Lousy Communist bread.” The Russian countered: “It is
not lousy communist bread, but a shaky capitalist tooth.” Some of us may
complain in a similar manner about the Eucharist being useless. However, if we
do not experience the transforming power of the Eucharist it is not on account
of the Eucharist but on account of our shaky faith and lack of understanding of
what the Eucharist really means
The
feast of Corpus Christi is usually thought to be the feast of the Eucharist and
while this is certainly true, it would be a mistake to restrict the
understanding of the feast to the ritual of the Eucharist. The feast goes
beyond the ritual to life itself, just as the Eucharist does.
The
Eucharist is both a sacrament and a sacrifice. The Eucharist is a sacrament, an
outward sign in and through which we meet Christ who shares his life of grace
with us. Through signs of bread and wine he nourishes and strengthens us for
our journey through life. We see with human eyes what looks like bread and
wine. We see with eyes of faith, not bread and wine, but the risen, living Lord
Jesus.
The
Eucharist is a sacrifice, the representation or reliving of Christ’s
sacrificial death on Good Friday and of his Resurrection on Easter Sunday.
The
scripture readings today stress how God made a covenant with His people, first
through Moses and then, finally and forever, through Christ, a covenant sealed
and ratified by his blood. This covenant or bond of love between God and us is
renewed and deepened through and in every Eucharist or Mass.
The
second reading today, from Paul, is the earliest recorded story of anything
Jesus did. And that earliest story is about a meal, the Last Supper, which
Jesus shared with his disciples. In a very particular way, he made that meal a
way to remember him. It brings forward his sacrifice and death and
resurrection, his fellowship and unity with us, and everything he taught us.
And he did not want his followers to eat it just once that night but to do it
again and again, so that we continue to remember.
St
Augustine often stressed to his parishioners a unique quality of the
Eucharistic food. The ordinary food we eat, he says, becomes part of us. We are
what we eat. But partaking of the Eucharist, we become part of Jesus, We become
more Christ like, more patient and kind, more forgiving and understanding. We
still live our ordinary daily lives, but it is Our Lord who inspires our
attitudes and actions. We begin to see
people and events through his eyes, to think as he did. When Jesus was on this
earth, he used his own hands to reach out to people, but when he wants to feed
the poor today, he uses my hands, your hands to do this.
Surely,
we hunger and thirst for something new, when we share in the grief, anger,
misery and neglect of the impoverished, the unjustly accused, and victims of
violence caused by religious intolerance, ethnic hatred, terrorism and racism.
We are hungry indeed for peace and thirsty for reconciliation in this our
troubled world. We are hungry and thirsty for a new world, a world where we
will look one another in the eye and recognize the kinship of sisters and
brothers who are all children of God. The promise of this new world is set
forth in the strongest possible terms when Jesus declares, “Those who eat my
flesh and drink my blood abide in me and I in them…”
This
feast, then, of the Body of Christ, sums up three important confessions of our
faith. First, and most important, God became physically present in the person
of Christ – true God and true Man. Secondly; God continues to be present in His
people as they form the Mystical Body of Christ in his Church. And, thirdly,
God becomes present in the form of bread and wine on the altar at Mass.
Eucharist, then, should not remain simply a “going to” or “taking of” that
begins and ends in the sanctuary. It should become the deepest expression of
our communion with Christ.
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