Friday, August 14, 2026 - Do you usually take the “easy way” or the “right way”?

 

Friday, August 14, 2026- Do you usually take the “easy way” or the “right way”?

To read the texts click on the texts: Ezekiel 16:1-15,60,63; Mt 19:3-12

The context of today’s reading is immediately after Jesus has finished instructing his disciples (19,1-2) in the “Community Discourse” (18, 1-35). The text is found also in Mark 10, 1-12, but Matthew has made some changes to suit his purpose. In Matthew, Jesus begins his response to the Pharisees question about the legality of divorce by going back to Genesis 1,27 and 2,24 (in Mark the quotations from Genesis come later). In Matthew, the Pharisees respond to Jesus’ quotation by citing Deut. 24,1, which allowed divorce, and this prompts Jesus to move to the situational application. The union of husband and wife is the creation of God and must be regarded as such (in Mark, they respond in this manner after a question from Jesus about what Moses commanded them). Matthew omits 10,12 of Mark, which reflects the Gentile provision for a woman’s initiating a divorce, since this is not applicable from his Jewish perspective. Matthew adds an exception clause; “except for unchastity” as he did earlier in 5,32, and in doing so makes the teaching of Jesus, a situational application rather than a legalistic code.

19,10-12 is exclusive to Matthew, and in them Jesus responds to the comment of the disciples that it is better not to marry. Those “who are made eunuchs by men” seems to refer to the pagan practice of literal castration as a religious practice, and this is rejected by Jesus. Those “who have made themselves eunuchs for the sake of the kingdom” seems to refer to those who choose to remain celibate in order to concentrate more fully on the kingdom, rather than get weighed down by family cares.

No matter what state of life one chooses, one must remain faithful to one’s commitment in that state of life. The grass seems greener on the other side, but only till we go to the other side.

Thursday, August 13, 2026 - We expect to be forgiven by other when we do them harm after we have said sorry, and sometimes if they do not forgive us, we get upset with them even more. We need to apply the same yardstick to ourselves when others ask for forgiveness from us.

 

Thursday, August 13, 2026 - What would be your position if God kept a grudge against you for every sin you committed? Will you give up all your un-forgiveness today?

To read the texts click on the texts: Ezekiel 12:1-12; Mt 18:21 – 19:1

The text of today is the conclusion to Matthew’s “Community Discourse” (18,1-35). It begins with a question from Peter about the number of times one is expected to forgive. While Peter proposes seven times, Jesus’ response far exceeds that proposal. The number seventy-seven can be understood in this way or even as four hundred ninety (seventy times seven). The point is not so much about numbers but about forgiveness from the heart. If one has to count the number of times one is forgiving, it means that one is not really forgiving at all. The story that follows in 18,23-35 about the king who forgave his servant a debt of ten thousand talents (a talent was more than fifteen years wages of a labourer) and that same servant who would not forgive another servant who owed him a mere hundred denarii (a denarius was the usual day’s wage for a labourer) makes the same point.

We expect to be forgiven by other when we do them harm after we have said sorry, and sometimes if they do not forgive us, we get upset with them even more. We need to apply the same yardstick to ourselves when others ask for forgiveness from us.

Wednesday, August 12, 2026 - Has your behaviour resulted in anyone being scandalised? What will you do about it today?

 

Wednesday, August 12, 2026 - There is no such thing as “individual sin”. All sin is both individual and communitarian.

To read the texts click on the texts: Ezek 9:1-7,10,18-22; Mt 18:15-20

Though Matthew means that the one who sins against another is a member of the Church, he also means that that person is a brother or sister. One needs to avoid scandal or embarrassment as far as possible and so the matter must first be sought to be settled between the offended and the offending party with the offended taking the initiative. If this does not work, then two or three must be taken to the offending party to work for the reconciliation. If this too does not work, then the local church will have to intervene to set things right. If the offending party will not listen even to the members of the Church who might be the leaders or some members of the congregation, then the person concerned must be expelled. Though this may sound harsh and does not seem to fit in with Jesus’ command to forgive innumerable times (18,22), the point seems to be that it is possible that at times the best way to make a person see sense is to resort to harsh measures. Also, the good of the entire community is in view.

Jesus himself will ratify the decision of the community and assures them of his presence when they are gathered together in his name. He also gives them an assurance of their prayers being answered when there is a unity of minds and hearts in the community.

There are some people who are incorrigible. Even with these, however, every attempt must be made to win them over and regard them as part of the community. After everything possible has been done and they still refuse, then they can be left to their own designs.

Tuesday, August 11, 2026 - There is no such thing as “individual sin”. All sin is both individual and communitarian.

 

Tuesday, August 11, 2026 - Has your behaviour resulted in anyone being scandalised? What will you do about it today?

 To read the texts click on the texts: Ezekiel 2:8 – 3:4; Mt 18:1-5,10,12-14

The text of today is taken from what is termed by some as Matthew’s “Community Discourse” (18,1-35). It is the fourth of the long discourses in Matthew. Some see the discourse as divided clearly into two parts (18, 1-14 and 18, 15-35), with various indications, which point to such a division. Some of these indications are as follows: Both sections end with a parable (18, 12-13 and 18,23-34), after the parable is a concluding statement of Jesus, which begins with the word “So” (18,14.35), there is also in the sayings, a reference to the heavenly Father and the saying is about the subject of the preceding section (“little ones” and “brother/sister”).

The discourse begins with a question about the disciples regarding greatness. Unlike in Mark 9:33, there is no dispute among the disciples about who is the greatest. In his response, Jesus makes clear that being in the kingdom or coming into it, is not a matter of one’s talents or qualities, but “becoming like a child”. In first-century Judaism, children were often regarded as inferior and were treated as property rather than as persons. The point Jesus makes here is that one must acknowledge dependence on the Father. The reception of a child is an indication that one has accepted the values of the kingdom and one is no longer concerned about being greatest. Since God does not give up on anyone, Christians must also be prepared to accept those who may have strayed. Not only must they be valued, but they must also be sought out like God himself seeks them. The focus in Matthew’s parable is on the sheep that has gone astray. This means that the straying members of the community ought to be the focus also of the community.

While to be a Christian one has to make an individual commitment, one cannot forget that Christianity is also and even primarily a communitarian religion. This means that each is responsible for the other. I am indeed my brother or sister’s keeper.

Monday, August 10, 2026 - On a scale of 1 to 10 where would you mark your faith? Why?

 

Monday, August 10, 2026 - St. Lawrence, Deacon and Martyr - In becoming like the grain of wheat, Lawrence became like Jesus. Will you?

To read the texts click on the texts: 2 Cor 9:6-10; Jn 12:24-26

The esteem in which the Church holds Lawrence is seen in the fact that today’s celebration ranks as a feast. Lawrence is one of those whose martyrdom made a deep and lasting impression on the early Church. Celebration of his feast day spread rapidly.

He was a Roman deacon under Pope St. Sixtus II. Four days after this pope was put to death, Lawrence and four clerics suffered martyrdom, probably during the persecution of the Emperor Valerian. The church built over his tomb became one of the seven principal churches in Rome and a favourite place for Roman pilgrimages.

After the Pope was arrested, Lawrence knew that he would be too. As soon as he could he gave all the money that he possessed to the poor and even sold some of the Church’s treasures and gave the money he received to the poor. Later, when asked to show the Emperor the treasures of the Church, Lawrence gathered a great number of blind, lame, maimed, leprous, orphaned and widowed persons and put them in rows. When the prefect arrived, Lawrence simply said, “These are the treasure of the Church.”

The Emperor was so angry he told Lawrence that he would indeed have his wish to die—but it would be by inches. He had a great gridiron prepared, with coals beneath it, and had Lawrence’s body placed on it. After the martyr had suffered the pain for a long time, the legend concludes, he made his famous cheerful remark, “It is well done. Turn me over!”

The Gospel text for the feast of St. Lawrence is from the Gospel of John. Jesus introduces teachings about his death with a brief agricultural parable The seed imagery recalls the parables of sowing found in the Synoptic Gospels (Mt 13:3-32; Mk 4:3-20, 26-32; Lk 8:5-15). Jesus uses the imagery here to interpret his own death.

The significance of this parable for understanding Jesus’ death lies in the contrast between remaining solitary and “bearing much fruit”. In John, “fruit” is Jesus’ metaphor for the life of the community of faith. Jesus thus uses the seed parable to show that the salvific power of his death resides in the community that is gathered as a result of it (cf. 10:15-16; 11:51-52).

Jn 12:25 is one of the best-attested sayings of Jesus; in addition to this verse, some form of the saying occurs five times in the synoptic Gospels (Mt 10:39; 16:25; Mt 10:39; Lk 9:24; 17:33). While all of the occurrences share the basic pattern of an antithetical parallelism that highlights contrasting attitudes toward one’s life, there are also significant differences among the sayings. The significant number of variations within the synoptic tradition and between the Synoptic Gospels and John argues against any theory of literary dependence and for multiple attestations of this saying in the oral tradition. It also argues for the authenticity or historicity of the saying. The differences point to the ways each evangelist adapted this Jesus saying to serve his Gospel.

To love one’s life is the opposite of Jesus’ own action; it places one outside of the community shaped by Jesus’ gift of his life (psyche) and leads to the loss of that life To hate one’s life in “this world” is to declare one’s allegiance to Jesus (cf. 15:18-19) and so to receive his gift of eternal life (cf. 3:16; 6:40; 10:28; 17:2).

While the synoptic versions establish a condition for following Jesus (“taking up one’s cross”), the Johannine version contains both condition and promise. Since Jesus’ ultimate service is the gift of his life in love, he calls the disciples to love as he loves and hence to serve as he serves. What it means to be Jesus’ servant will be enacted in the foot washing of 13:1-20.

The prime reason for the choice of the Gospel text is that Lawrence became like the grain of wheat that was unafraid to fall into the ground and die. In doing so, he became like his Lord and master Jesus.

Sunday, August 9, 2026 - After we have done our best, we must learn to leave the rest to God

 

Sunday, August 9, 2026 - Keep your gaze fixed on the Lord.

To read the texts click on the texts: 1 Kgs19:9a, 11-13a; Rom 9:1-5; Mt. 14:22-33

Visitors to the Holy Land like to take a boat ride across the Sea of Galilee, the sea on which Jesus walked. A certain tourist wanted such a ride and the boatman told him the fare was one hundred dollars. “One hundred dollars!” exclaimed the tourist, “No wonder Jesus walked!”

As in both Mark and John, the miracle of Jesus walking on the water occurs in Matthew immediately after the feeding of the five thousand. The effect of these successive narratives is powerful. They portray Jesus as the one who can provide for the needs of all peoples and one who has control over the elements of nature and even over all demons and evil itself.

There are some who interpret the walking on the water to mean walking by the water. To do so would be to miss the point that Matthew wants to make. Matthew does not intend to portray Jesus as defying the law of gravity. By showing Jesus walking on the water, he reveals a Jesus who has power over the sea: he walks upon the deep as God alone does, and the sea respects his wishes. If the Israelites regarded the sea as the domain of evil powers then the terrifying experience of a storm at sea in the dead of night becomes even more symbolic of the human experience of evil. The fear of the disciples is like the fear of all who are threatened by insecurity in the face of the unknown. But when Jesus appears to those in extreme need and in the darkest part of the night, it is as one who has sovereign power, not only over the forces of nature but over evil itself. Thus the words of Jesus, “Take heart, I am; do not be afraid.” are not empty or meaningless. Fear is unwarranted where Jesus is present. The very presence of Jesus banishes all fear. In Jesus, the great “I AM” has come to dwell with us and for us, whether we are tossed about on the seas or hungry on the hillside, whether we are in the boat or out of the boat. This blessed presence does not show us that God has supernatural powers so much as it give us calm in the midst of our stormy world to imagine that we too might face the storms of life with God’s help.

In fact, like Peter, when we recognize God present in our world, are commanded to go out into the water, knowing that the storms of this life cannot hurt us, even when we are outside of the safety and comfort of the Church. Peter’s lack of faith is caused by a failure of concentration: he is distracted by the fierce wind. He removes his gaze from Jesus. His mind became more affected by the circumstances than by faith in the power of Jesus, and once again he became filled with fear. This is why he begins to sink and cries out in desperation: “Lord, save me.” Peter realizes that in the moment of most dire human need, there is but one cry, just as there is but one source of salvation.

We too will surely falter. We too will feel that we are drowning in the depths of our world’s darkness. We too will surely feel that the chaotic waters of life are too treacherous for our tentative footsteps. We too will sink. That is real. Only fools pretend otherwise.

Then we will see, with Peter that Jesus’ hand reaches out to us. We discover, at times to our relief and at times to our chagrin, that we are not the heroes of this story. We also discover that our doubts and fears, while the cause for a rebuke from our Lord, do not, and in fact take us outside of his care and concern. This is important. For even when we are back inside the boat of the Church, when the waters about us appear to be calm, we find that we are still in the midst of a storm. We have to cast aside any fear that there might be limits to the abundance of God’s grace, and that with this grace given freely we cannot achieve the impossible, or that we can’t change the world. Who would have thought it possible to walk on water, or to discern the voice of God as Elijah does not in the strong wind or earthquake or raging fire, but in “a sound of sheer silence?” Faith is not merely being able to walk on the water but daring to believe in the face of all the evidence that God is with us in the boat, made real in the community of faith as it makes its way through the storm, battered by the waves.

The Jesus who multiplied the loaves and fish and who appeared to the disciples walking on the water and who saved Peter from sinking, this same Jesus is the Lord of the church who has brought salvation and who stands similarly prepared to save his people, even when they may doubt, from the evils that beset them. This Jesus who rules over nature and even the realm of evil is rightly worshipped as “truly the Son of God.”

Saturday, August 8, 2026 - Each of us has been given the power to heal and make whole. We can do this by a kind word or a loving gesture

 

Saturday, August 8, 2026 - On a scale of 1 to 10 where would you mark your faith? Why?

To read the texts click on the texts: Habakkuk 1:12 – 2:4; Mt 17:14-20

This miracle story of the healing of an epileptic boy is found also in Mark (9,14-29), but Matthew has shortened it considerably by omitting many of the details found in Mark. This also results in a change in the focus of the story. In Matthew, the exorcism proper is narrated so briefly that it is clear that the exorcism is subordinated to the pronouncement on faith. The inability of the disciples to exorcise is because of their little faith. The father of the boy addresses Jesus as “Lord” which is an indication that he is a believer and thus Matthew omits the dialogue between the father and Jesus in Mark 9,21-24, where the father expresses doubt in Jesus’ ability to cure his child.

Each of us has been given the power to heal and make whole. We can do this by a kind word or a loving gesture. However, on the one hand we are not convinced that we possess this power and so are loathe to use it, and on the other hand we think that a miracle is only something extra-ordinary or stupendous, and so we are not capable of it.

 

Friday, August 7, 2026 - “Your money or your life.” “You better take my life; I will need my money for my old age.”

 

Friday, August 7, 2026 - “Your money or your life.” “You better take my life; I will need my money for my old age.”

To read the texts click on the texts: Nahum 2:1,3; 3:1-3,6-7; Mt 16:24-28

In Matthew, the sayings that form our text for today are addressed exclusively to the disciples unlike in Mark where they are addressed to the crowds. A disciple must be prepared to follow the Master and even to the cross if need be. This is the consequence of confessing Jesus as the Christ. The Son of Man has to suffer, but will also be vindicated by God. The pronouncement “some standing here who will not taste death before they see the Son of Man coming in his kingdom” (16,28) has been variously interpreted. Some think it refers to the event of the Transfiguration, others think it refers to the Resurrection and still others that it refers to Pentecost. However, it seems that Matthew’s community expected that the Parousia (the second coming of the Lord) would come soon, indeed before the death of some who belonged to the community, and so there are some who think that this pronouncement refers to the Second coming of the Lord.

Denial of self means to count the self as nothing. While this sounds nice to hear and sing in hymns, it requires grace from God if it is to be into practice. Jesus had to constantly overcome this temptation himself and challenges each of us through his words but also through the example that he gave on the cross.

 

Thursday, August 6, 2026 - When things do not go according to plan, God is there.

 

Thursday, August 6, 2026 - The Transfiguration of the Lord - If you were on the mountain with Peter, James and John, how would you respond?

To read the texts click on the texts: Dn 7:9-10,13-14; 2 Peter 1:16-19; Mt 17:1-9

The Transfiguration of Jesus is an event narrated by all three Synoptic Gospels. This scene in Matthew makes three major points. The first is the revelation of who Jesus is; the second is the foreshadowing of his death, resurrection, and exaltation into heaven; the third is the training of the disciples, and each of us, about the meaning of the whole Christ event.

Peter, James and John realized on the mountain that they were dealing with a reality that reached beyond human experience. They were dealing here, not merely with a social reformer or a political visionary; they were dealing with a man who had a unique relationship with God. The intensity of that relation was obvious to all on the mountain.

However, not only were they permitted to experience a new dimension of Jesus, but they also hear a voice from heaven that applies that dimension to them: "This is my chosen Son; listen to Him." The implication is that anyone who forms a relationship with God's Son will one day share in the transfiguration of God's Son. The good news is good news for the whole human race, not reserved for the elite few. So the apostles had to come down from the mountain with Jesus. As much as they may have wanted, they could not stay there.

The Transfiguration of Jesus on the mountain confirms that Jesus was in the presence of God. It also serves to clarify that Jesus is, indeed, God’s Son. While Moses and Elijah, who appear with Jesus on the mountain, might represent the Law and the Prophets, they are also mentioned because of the actions they performed. Like Moses, who parted the sea on the command of God, and who fed the multitude in the desert with manna from heaven, Jesus calms the storm and feeds the five thousand with bread. Like Elijah, who multiplied loaves, cleansed a leper, and raised the dead, Jesus does the same, and even more.  Only in Luke are we given the content of the discussion that Moses and Elijah have with Jesus. They are discussing his exodus from this world to the next. They are discussing his departure.

Though Peter and his companions, John and James, witness the event, they do not know what to make of it.  Peter, however, wants to remain there and commemorate the place. He wants to remain in the past. Jesus knows that he cannot remain on the mountain, tempting as that might be.  He knows what he has to do and he will let no one come in the way.  He has to come down and go to the Cross. That Jesus is, indeed, confirmed in this is manifested by the voice from the clouds which, in words similar to those used at the Baptism, affirms Jesus as Son and slave.  Jesus is both at the same time. He is Son of God and he is Suffering Servant.  He will, through his death, bring salvation to all. He is the fulfilment of all the hopes, not only of Israel but, of the whole world. He supersedes both Moses and Elijah. They are no longer needed now that Jesus has come.

This time, unlike at the time of the Baptism, the voice from the clouds adds, “Listen to him”. This command endorses and confirms Jesus’ interpretation of the future course of events that will take place in his life, namely, his death, resurrection, and ascension. God approves of Jesus’ orientation and wants the disciples to realise that this is the only way. Thus, they cannot remain on the mountain.  They cannot freeze the event and stay there. They have to go down with Jesus and let him go to where the Cross awaits him.

 

The Transfiguration is an event which encapsulates the whole Christ event. It is here that we see his entire life, ministry, death, resurrection, and ascension unfold. It is a summary of what was, what is, and what will be. Thus, the Transfiguration emphasizes that God has been revealed through Jesus and that the essence of Jesus’ identity and work cannot be understood apart from the cross and resurrection. Only in the light of the cross and resurrection do we understand the character of God and the significance of Jesus.

The Transfiguration also serves to emphasize that, though God will seem hidden at the passion and death of Jesus, and though Jesus might seem defeated, things are not as they seem. Rather, God is as present at the passion and death of Jesus as he was at the Transfiguration. Jesus is as victorious in his passion and death as he was in his Transfiguration.

The readings of today teach us an all important lesson. There are times in our lives when things do not go the way we plan, when all that we plan goes awry, when the road seems steep and the going is difficult, when every step that we take is laboured and arduous, when we cannot see or understand and, when we feel like giving up and giving in. It is at times like these that we, like Peter, wish we had stayed on the mountain. It is at times like these when we might like some tangible proof, some sign. Yet, the Transfiguration of Jesus teaches that God continues to walk ahead of us and, though we may not be able to see him as clearly as we would like, God is there.

We must be able, like Christ, to look beyond and not be weighed down by the trials and tribulations of the world. It means that we must continue to have faith and trust at all times since trials and tribulations are always temporary and passing. What is permanent is God’s unconditional love, manifested in his Son, Jesus Christ. Our confidence is not in our ability to overcome the challenges that come our way, but in God’s grace that we constantly receive in, and through, Jesus Christ.

 

Wednesday, August 5, 2026 - “If at first you don’t succeed try again”. Do you often give in to despair? Will you keep on keeping on?

 

Wednesday, August 5, 2026 - “If at first you don’t succeed try again”. Do you often give in to despair? Will you keep on keeping on?

To read the texts click on the texts: Jer 31:1-7; Mt 15:21-28

The story of the healing of the daughter of the Canaanite woman is our text for today. This story is found also in Mark 7,24-30, but Mark identifies the woman as a Syrophoenician. Matthew’s mention of “Tyre and Sidon” (Mark has only Tyre) and identifying the woman as a Canaanite result in an emphasis that Jesus has entered Gentile territory. This is also emphasised by the fact that Matthew does not have Jesus enter a house (like Mark does). In Matthew, Jesus does not enter the houses of Gentiles. The woman still addresses him with the title that only believers use in Matthew namely “Lord”. Despite an initial rejection, the woman perseveres in her request and continues to address Jesus as Lord. Jesus’ direct response to the woman is harsh and must be interpreted as a rejection. The analogy is indeed strong. However, the woman seems undeterred, and for the third time addresses Jesus as Lord, and continues to plead her cause. Jesus interprets such perseverance as “great faith”, and immediately heals the woman’s daughter even from a distance.

The woman shows not only perseverance and faith but also the ability not to let words get her down. The harsh words of Jesus spoken not in jest or with a twinkle in his eye (because nothing in the text warrants such an explanation) would have resulted in a lesser person treating it as an affront. The woman does not such thing. She knows what she wants and is determined to get it. She knows that while sticks and stones may break her bones, words can never hurt her.

Tuesday, August 4, 2026 - When the boats of our lives are swamped, God comes to our help

 

Tuesday, August 4, 2026 - If you were in Peter’s place and were about to drown, what would you say to the Lord?

To read the texts click on the texts: Jer 30:1-2,12-15,18-22; Mt 14:22-36

The text of today appears immediately after the miracle of the feeding of the five thousand (14,13-21). For the first time in Matthew, the disciples are sent forth without Jesus. This is also the first time in the Gospel of Matthew that Jesus is depicted as praying. Many see the boat in which the disciples are is by as representing the church and here it is battered by the waves. Despite the seeming impossibility of Jesus being able to reach them, he comes to them in the darkest part of the night i.e. between 3.00 and 6.00 a.m. By walking on the water, Matthew is not portraying Jesus as defying the law of gravity, but subduing the chaos of the waters. Jesus does what only God can do (Job 9,8; 38,16; Ps 77,19 etc), and announces himself as “I am” which is reminiscent of the name God used to identify himself in Exodus 3,15. The second part of this pericope in which Peter asks Jesus to allow him to come to him is exclusive to Matthew. Peter addresses Jesus as believers do in Matthew by using the title “Lord”. The point that Matthew seems to be making is not only that Peter took his eyes off Jesus and so began to sink, but also that by leaving the boat, he indicated that he wanted proof of the presence of Jesus. Peter cries out with a prayer, “Lord, save me”, and Jesus reaches out and saves him. The gentle rebuke identifies Peter as a person of “little faith” which in Matthew is a mixture of courage on the one hand and anxiety on the other. It is a faith mixed with doubts. The conclusion to this episode in Matthew is that the disciples worship Jesus as Son of God. Jesus is then portrayed as the one who can make everyone whole.

The boat of our life is often swamped by waves. These can be marital discord, addictions, problems with children and parents, disagreements with neighbours and the like. When this happens, the Lord keeps coming to us, walking on the water, subduing the chaos and confusion of our lives and telling us that he continues to be Emmanu’el. If we continue to stay in the boat, he will lead us safely to the shore. If we decide to leave the boat and go to him, then we need to keep our fixed on him and not let the waves get us down.

Monday, August 3, 2026 - When the boat of our lives is swamped, the Lord comes in and guides us to the shore.

 

Monday, August 3, 2026 - If you were in Peter’s place and were about to drown, what would you say to the Lord?

To read the texts click on the texts: Jer 28:1-17; Mt 14:22-36

The text of today appears immediately after the miracle of the feeding of the five thousand (14,13-21). For the first time in Matthew, the disciples are sent forth without Jesus. This is also the first time in the Gospel of Matthew that Jesus is depicted as praying. Many see the boat in which the disciples are is by as representing the church and here it is battered by the waves. Despite the seeming impossibility of Jesus being able to reach them, he comes to them in the darkest part of the night i.e. between 3.00 and 6.00 a.m. By walking on the water, Matthew is not portraying Jesus as defying the law of gravity, but subduing the chaos of the waters. Jesus does what only God can do (Job 9,8; 38,16; Ps 77,19 etc), and announces himself as “I am” which is reminiscent of the name God used to identify himself in Exodus 3,15. The second part of this pericope in which Peter asks Jesus to allow him to come to him is exclusive to Matthew. Peter addresses Jesus as believers do in Matthew by using the title “Lord”. The point that Matthew seems to be making is not only that Peter took his eyes off Jesus and so began to sink, but also that by leaving the boat, he indicated that he wanted proof of the presence of Jesus. Peter cries out with a prayer, “Lord, save me”, and Jesus reaches out and saves him. The gentle rebuke identifies Peter as a person of “little faith” which in Matthew is a mixture of courage on the one hand and anxiety on the other. It is a faith mixed with doubts. The conclusion to this episode in Matthew is that the disciples worship Jesus as Son of God. Jesus is then portrayed as the one who can make everyone whole.

The boat of our life is often swamped by waves. These can be marital discord, addictions, problems with children and parents, disagreements with neighbours and the like. When this happens, the Lord keeps coming to us, walking on the water, subduing the chaos and confusion of our lives and telling us that he continues to be Emmanu’el. If we continue to stay in the boat, he will lead us safely to the shore. If we decide to leave the boat and go to him, then we need to keep our fixed on him and not let the waves get us down.

Sunday, August 2, 2026 - In whatever crisis or issue, we face in life, in whatever trouble may come our way, the power of God’s love will provide what we need.

 

Sunday, August 2, 2026 - God will provide what we need

To read the texts click on the texts: Isa 55:1-3; Rom 8:35,37-39; Mt 14:13-21

A prosperous and God-fearing industrialist was praying with his son one night at bedtime. He said to his son, “Let us pray for that poor man who lives down the road that the good Lord may come to his aid.” His son turned to him and replied, “But, Dad, we don’t need to bother God about that. We can do it ourselves.”

The miracle of the feeding of the five thousand with five loaves and two fish in which twelve baskets are gathered and which is the Gospel text of today is only miracle that Jesus worked that is found in all four Gospels (Mk 6:35-44; Lk 9:10-17; Jn 6:1-15). While each evangelist narrates it slightly different from the others, the numbers that are used are the same in all four Gospels.

A variety of explanations have been offered as to what really happened. While some think that there was a miraculous multiplication of the loaves and fish, though it cannot be explained how, others think that when people saw Jesus and disciples sharing the little they had, there were also motivated to share their own food with others. Still others give a sacramental explanation to the miracle. There is no need to deny the historicity of the miracle simply because we have never witnessed a miraculous multiplication of food. At the same time, however, the literal, historical miracle of Jesus on this occasion is full of ongoing and important significance for Matthew’s community and for us.

The miracle, while it may be seen as the supernatural provision for the physical hunger of a large crowd on a specific occasion, is much more than just that. Indeed, the miracle is a deed filled with symbolism at more than one level. The primary symbolism is that of messianic provision, both now in the present and in the future. This provision takes place in the wilderness, just as manna was provided in the wilderness. It is a kind of messianic provider. People go away from his presence healed and filled.

The feeding of the multitude is thus a sign of good news for Matthew’s Church and also for people of every era. God is not far away and aloof from us. God is not simply a God up there in heaven. Jesus shows us that God does not stand outside of life, but is right here with us, beside us in our broken and troubled and suffering world. It is an indication to all peoples who dare to see and experience that the Messiah is in their midst, offering to them real bread which satisfies. Not only will God offer bread but also the choicest of gifts and these will be given freely and gratuitously. These will be in abundance just as the abundance at the feeding of the five thousand. God gives them freely because of his unconditional love. His love was shown in a variety of ways to the people of Israel, but in the most perfect of ways according to Paul in and through his Son, Jesus Christ. This love is so sure and tangible that not even death will be able to stop its outpouring. Paul reminds us that in all things God’s abundance will, in the final analysis, become sufficient to meet our needs. This will happen right here and right now. In the midst of who and what we are, God will provide.

 

This does not mean, of course, that people of faith will have no problems or misery. But it does mean that God will give us the grace and aid to bear the load as we overcome and move through whatever may befall us. Ours is not a faith of easy answers and unrealistic solutions. Jesus entered life and died on the cross for us, showing us that in whatever we experience, in whatever may trouble us, in whatever distress or threat we feel, we need not fear because God is in it with us. God will lift up in our midst what we need to make it through.

Like the disciples of Jesus, we sometimes find that our care and compassion are very often limited to prayer and good wishes. Like the disciples we wish people well but have no intention of taking positive action to help the situation. And, again, like the disciples, what prevents us from taking positive action is often the realistic assessment that the little we are able to do is not really going to make any appreciable difference.

But in the gospel, we see that when we translate our care and compassion into positive action, the little we are able to do is multiplied by God’s grace in such a way that it becomes more than sufficient for the need. In whatever crisis or issue, we face in life, in whatever trouble may come our way, the power of God’s love will provide what we need.

Saturday, August 1, 2026 - It is not always easy for us to take a stand against injustice.

 

Saturday, August 1, 2026 - Will you, like John the Baptist point to Jesus through your life today? How?

To read the texts click on the texts: Jer 26:11-16,24; Mt 14:1-12

Herod mentioned at the beginning of this story of the death of John the Baptist found also in Mark 6,14-29 is Herod Antipas and the son of Herod the Great mentioned in the Infancy narrative of Matthew (2,3). Though Matthew has taken this story from Mark, he shortens it considerably. Matthew’s reason for Herod wanting to kill John is the same as Mark, John, his disciples go and tell Jesus about what had happened. had objected to Herod having married Herodias, his brother Philip’s wife when he was still alive. In Matthew, unlike in Mark, it is not Herodias who wants to kill John, but Herod himself. When the daughter of Herodias (who is not named) pleases Herod with her dance on his birthday, she asks for the head of John the Baptist. After burying John

It is not always easy for us to take a stand against injustice. Yet this is what this text is calling us to do. In the process on taking a stand we might become unpopular or sometimes the object of ridicule. The challenge is how much we are willing to risk.

Friday, July 31, 2026 - St Ignatius of Loyola - God is love and the opne who loves others, loves God

 

Friday, July 31, 2026 - St. Ignatius of Loyola - The Founder of the Society of Jesus - A transformed and transforming life

 To read the texts click on the texts: Dt 30:15-20; 1 Tim 1:12-17; Lk 9:18-26

The readings of today set the tone for the celebration of the Feast of St. Ignatius of Loyola, the founder of the Society of Jesus or the Jesuits. In the first reading of today, Moses makes a strong plea to the Israelites to choose life. Ignatius did precisely that when he was convalescing after the injury he suffered at the battle of Pamplona in 1520. His reflections during this time became the turning point of his life. It was when lying in his sick bed and contemplating the life of Christ that he decided that everything was refuse when compared with the knowledge of Christ.

This deep and intimate knowledge of Christ which was not merely intellectual but knowledge of the heart, led him to love Christ with all his heart and mind and to follow him unconditionally.

It was this intimate knowledge of Christ which sustained him all through his life and especially during the tremendous challenges that he faced. Like Paul, he too believed that he received mercy from the Lord. One important reason for receiving this mercy in such large measure was because he recognised that he was a sinner and in need of God’s grace made available freely in Christ. Like Paul, Ignatius became an example to many. One of these whom he converted through Christ’s grace was the now famous Francis Xavier.

The Gospel text from Luke serves as an apt description of how Ignatius perceived his master and Lord Jesus. Though Luke depends on Mark for this scene of Peter’s confession, he has made some significant changes in order to bring out his meaning of the text. The first is that unlike Mark, Luke does not give the geographical location (Caesarea Philippi), but gives instead the context of the prayer of Jesus. Through this change, Luke makes the confession a spiritual experience. Luke also changes Marks, “one of the prophets” to “one of the old prophets has risen.” Though the difference does not appear to be great, it is for Luke. In the Gospel of Luke, before Jesus everything is old. Jesus makes all things new. Luke has also eliminated Peter’s refusal to accept Jesus as the suffering Messiah and the rebuke of Peter by Jesus. Luke avoids narrating Marcan texts that show Peter and even the disciples in a bad light

The second question to the disciples, “But who do you say that I am?” shows on the one hand that the answers given of the crowd’s understanding of Jesus are inadequate, and on the other that Jesus wants to know their understanding of him. In all the Synoptic Gospels it is Peter who answers, but here too Luke adds to Mark’s, “You are the Christ”, the words “of God”. The Greek word “Christos” means in English “the anointed” and this conveys the meaning of royalty. However, by his addition, Luke also brings in the prophetical dimension of Jesus’ person and mission. This prophetical dimension is explicated in the verses, which follow the confession of Peter, in which Jesus explains the kind of Christ/Messiah/Anointed One that he will be. The reason for the rebuke or “stern order” not to tell anyone is because Jesus wanted to avoid any misunderstanding of the term which could be understood only in the glorious sense. Jesus as “the Christ of God” will come in glory, but only after he has gone to the cross, died, been buried and then raised.

Taken together the five sayings on discipleship show clearly that discipleship to Jesus requires a total commitment of life, taking the cross, giving one’s life in obedience to Jesus’ direction, forsaking the pursuit of wealth, and living out one’s discipleship publicly before others.

This is what Ignatius did and taught others to do. Today more than 450 years after his death, his legacy still remains. The Society of Jesus that he founded remains a Society that has at its core the following of the Crucified Christ.

 

 

Thursday, July 30, 2026 - If the sorting were to take place now, would you be kept or thrown away? What will you do to ensure that you are kept?

 

Thursday, July 30, 2026 - If the sorting were to take place now, would you be kept or thrown away? What will you do to ensure that you are kept?

To read the texts click on the texts: Jer 18:1-6; Mt 13:47-53

The parable of the Net (13,47-48) its interpretation (13,49-50) and the parable of the householder (13, 51-52) are found only in the Gospel of Matthew.

In the parable of the Net, a large net is used to catch fish of every kind. There is no sorting out of the fish at the time of their being caught. It is only after the net is full and drawn ashore that the sorting takes place. The good fish are kept and the bad are thrown away.

The interpretation focuses on the fate of the evil (bad fish), which will be thrown into the furnace of fire. It does not speak about the fate of the righteous except to say that the evil will be separated from them.

In the parable of the householder, both the new and old are affirmed. However, the old, which is valuable, is presented in a new light and therefore seen in a new way. The fact that the order of the words is “new” and “old” is an indication that the new is to be used to interpret the old and not the other way around.

Wednesday, July 29, 2026 - Will you like Martha, presume to tell Jesus what he ought to do, or will you like Mary listen to what he would like you to do?

 

Wednesday, July 29, 2026 - St. Martha - Will you like Martha, presume to tell Jesus what he ought to do, or will you like Mary listen to what he would like you to do

To read the texts click on the texts: 1 Jn 4:7-16; Lk 10:38-42

St. Martha whose feast is celebrated today is mentioned in the Gospels of Luke and John. She is the sister of Mary and Lazarus. She comes across in the Gospel of Luke as a doer.

This text, which speaks of the encounter of Martha and Mary with Jesus, takes the form of a pronouncement story (a story in which a saying of Jesus stands out and is the focus of the story). While the Gospel of Luke explicitly mentions women disciples of Jesus, here Mary is even sitting at the feet of Jesus and listening to his teaching, something unthinkable at the time of Jesus. By sitting at his feet, Mary is acting like a male, and in doing so neglects her duty of helping to prepare the meal. This action of Mary also results in bringing shame upon her house. Though justified Martha’s protest is put negatively by her. It is clear that her focus is not the Lord, but herself. She is concerned not with her service of the Lord, but the trouble that it is causing her because she is left alone to serve. The response of Jesus to Martha is the main point of the story and the pronouncement. The repetition of her name is a mild rebuke. Her “cares” have prevented her from unhindered devotion and attention to the Lord. Mary has chosen the one thing necessary and that is the Lord. Martha presumes to tell Jesus what he should do; Mary lets Jesus tell her what to do.

There are times when we do things not because we are convinced that they have to be done but because we want the approval of others or we want others to know how hard we are working. These are selfish acts and do not bring grace. The act that does bring grace is when we do what has to be done simply because it has to be done and expect nothing in return.

 

Tuesday, July 28, 2026 - Are you too quick to condemn others merely by what you notice externally? Will you reserve your judgement today?

 

Tuesday, July 28, 2026 - Are you too quick to condemn others merely by what you notice externally? Will you reserve your judgement today?

To read the texts click on the texts: Jer 14:17-22; Mt 13:36-43

These verses contain the interpretation or allegory of the parable of the weeds and are found only in the Gospel of Matthew. Since Jesus speaks to the crowds only in parables, Matthew has Jesus go into the house after leaving the crowds and explain privately the meaning of the parable to his disciples. In the interpretation, the attention is on the weeds and so on the final judgement. The Son of Man has indeed sowed good seed in the field, which is the world and not merely the church, but the devil who is responsible for the second sowing has sown weeds. Though this is the case, it is not the believers who represent the good seed who will pass judgement on the unbelievers who represent the weeds Judgement will be passed by God through the Son of Man.

We sometimes wonder why “evil” people seem to be thriving. When we do this, we are already making a judgement about a person or about something, which we might not fully know. If we avoid comparing ourselves with others and stop labelling them especially when we are not fully aware of the facts, we can concentrate better on what we are called to do and be.

Monday, July 27, 2026 - Small beginnings will have great endings. Well begun is half-done.

 

Monday, July 27, 2026 - Small beginnings will have great endings. Well begun is half-done.

To read the texts click on the texts: Jer 13:1-11; Mt 13:31-35

There are three parts to the text of today. The first is the parable of the mustard seed (13,31-32) then is the parable of the yeast (13,33) and finally the reason why Jesus speaks in parables (13,34-35)

While the parable of the Mustard seed is found also in Mark 4,30-32, Matthew follows the Q version more closely. While in Mark, the mustard seed becomes more correctly a shrub which puts forth large branches (Mk 4,32) and the birds of the air make nests in the shade of the shrub (Mk 4,32), in Matthew, the mustard seed becomes a tree (13,32) and the birds of the air makes nests in its branches (13,32). The tree motif probably has references to the symbol of the imperial tree mentioned in Ezekiel 17,23 and 31,6. The point, however seems to be to contrast the present lowliness of the kingdom with its ultimate greatness.

In the parable of the yeast, we are told about the act of a specific woman in hiding the yeast in three measures of flour, just as the mustard seed had spoken about the act of a specific man in sowing the seed. Yeast, here is used in the positive sense, whereas generally it has negative overtones. The reason for the use of yeast as a symbol for the kingdom is to probably shock the listeners. The quantity of flour into which the yeast is hid is three measures, which would produce enough bread to feed about 150 people, and is indeed a large amount, brings out the aspects abundance and extravagance. The kingdom at present seems small and insignificant, as is the yeast, but it will be revealed in its fullness later.

Though Mt 13,34 parallels the conclusion of Mark’s parable discourse (Mk 4,33-34), which states that Jesus spoke to the crowds only in parables, Matthew has added in 13,35 the eighth of his formula or fulfilment quotations. The quotation is from Ps 78,2 and Matthew probably uses it because of the word “parable” found in it, though the context in the Psalm is not about hiding but about revelation.

We might tend to get discouraged sometimes when we cannot see clearly the results of our actions. We have striven hard and at times all that we have to show for our hard work seems negligible in comparison. The parables of the mustard seed and yeast are calling us to continue to sow and mix or in other words to do what is required of us to the best of our ability.

Sunday, July 26, 2026 - The kingdom of God is God’s reign in our hearts, in our lives, in our homes, in our society, and in our world.

 

Sunday, July 26, 2026 - Have you found the treasure?

To read the texts click on the texts: 1 Kgs 3:5,7-12; Rom 8:28-30; Mt 13:44-52

The parables of the treasures hidden in a field and the pearl of great price which begin the Gospel reading break the natural flow of ideas from the allegory of the parable of the wheat and weeds, which are continued in the parable of the net. Though the word “treasure” at the beginning of today’s text (13:44) and again at the end of it (13:52) is an indication that all these verses form one unit, this homily will focus on the first two parables of today’s reading. These parables are found only in Gospel of Matthew and the first point that strikes one is the brevity of the parables. They do not give too many details and one must avoid the danger of filling in details which are not in the parables.

Both parables centre on one point, namely that the main character in the parable sells everything that he has for the sake of what he wants. They each act with single-mindedness. However, even as the one working in the field does not seem to be looking for something specific, the merchant is specifically searching for fine pearls. Though questions may be raised about the legality, integrity and honesty of the one working in the field or about the prudence of the merchant, these do not seem to have any connection with the main point.

The parables pronounce no judgement on the ethics or common sense of the characters, but stress that the coming of the kingdom requires radical decisions. An important point that must be noted here is that the decisions of the individuals to do what they did, come after the discovery is made. This means that is the discovery which prompts the decision. In other words, after the discovery they could not but do what they did. The discovery compels their action.

The discovery that wisdom was indeed that treasure led Solomon to forgo all that a “sensible” person might have considered important and even necessary. As a young king he had many legitimate needs. He needed wealth, military might, fame, security, prosperity, long life and happiness and yet he knew that these were not the real treasure, these were not the pearl of great price. In the first reading of today in which he responds to God’s generosity to him by asking for the gift of wisdom or a discerning mind indicates that he too had discovered the treasure and pearl.

Thus it may be said that the kingdom of God is not really a place but a state of being. The treasure and pearl of great price are not things that one possesses, rather it is something that possesses or grasps us. It is what leads us to let go of everything else that we might possess and focus on it alone. It is that good which contains in itself or brings along with it all other good and desirable things, that which completely satisfies the otherwise insatiable desires of the human heart.

The kingdom of God is God’s reign in our hearts, in our lives, in our society, and in our world. The one who finds the kingdom of God finds everything desirable besides. That is why it is compared to hidden treasure in a field which a man finds, then goes and sells all that he has and buys the field. Or a precious pearl which a merchant finds, then goes and sells everything he has and buys this one pearl. In fact, these parables invite us not only to seek first the kingdom of God but to seek only the kingdom because with the kingdom of God comes every other good thing that we desire and long for.

Paul gives us a good picture of the kingdom in today’s second reading. It is the kingdom when all things somehow work together for good for those who love God. This is being done by God himself who will cooperate with them. It is the kingdom when seekers will receive his justification and share his glory. The kingdom of God is God’s reign in our hearts, in our lives, in our homes, in our society, and in our world. It is the realization that God loves us unconditionally and that nothing that we may do – however despicable – will ever stop that love from flowing into our hearts.

 

Saturday, July 25, 2026 - St James, Apostle - Will you like St. James drink your cup of suffering courageously?

 

Saturday, July 25, 2026 - St. James, Apostle - Will you like St. James drink your cup courageously?

To read the texts click on the texts:2 Cor 4:7-15; Mt 20:20-28

St. James is described as one of the first disciples along with his brother John to join Jesus (Mk 1:19-20). He was one of the three whom Jesus took with him when he raised Jairus daughter from the dead (Mk 5:35-43), on the mountain of transfiguration (Mk 9:2-9) and at Gethsemane (Mk 14:32-42).

The Acts of the Apostles 12:1 records that Herod had James executed by sword. He is the only apostle whose martyrdom is recorded in the New Testament.

The Gospel text chosen for the feast of St. James is from the Gospel of Matthew.  In order to spare the disciples, whom Matthew usually represents as understanding, Matthew replaces the Marcan disciples’ own request with one represented by their mother and does not name the “sons of Zebedee” here. The request for seats at the “right hand and left hand” reflects the rule of the Son of Man from his throne.

In his reply to the request the Matthean Jesus focuses on the image of the cup which is used as a symbol for suffering, testing, rejection, judgement and even violent death. Though they express confidence that they are able to drink the cup, Jesus knows better. However, even martyrdom will not gain the disciples special places. That is God’s prerogative and grace.

Jesus then takes the disciples to another level and perspective of leadership where to be a leader is not to dominate or dictate but to serve. Christian leadership may be defined as service.

James understood this after the death and resurrection of Jesus as was evident in his martyrdom. He followed his Lord and Master to the end and did indeed drink the cup courageously.

 

Thanks in advance for your prayers

 

Friday, July 24, 2026 - What prevents you from listening to what God is calling you to do? What will you do about it today?

 

Friday, July 24, 2026 - What prevents you from listening to what God is calling you to do? What will you do about it today?

To read the texts click on the texts: Jer 3:14-17; Mt 13:18-23

These verses contain what is known as the allegory of the parable of 13:10-17. Unlike Mark who does not give it a name, Matthew names it the Parable of the Sower (13:18), and in doing so concentrates attention on the Sower. While in the Marcan interpretation there is confusion as to whether the seed is the word (as in Mark 4:14) or the hearers (as in Mark 4,16,18,20), Matthew rewrites Mark to avoid this confusion but does not succeed fully in this endeavour. Matthew also specifies that the word that is sown is the word of the kingdom. While in Mark collective nouns are used focussing on a group of people, Matthew emphasises individual responsibility by changing the nouns to the singular. Despite these changes, Matthew essentially adopts the interpretation of the Parable as in Mark 4:13-20 where it is understood as the Church’s reflection on its bearing witness to the Gospel that Christ inaugurated.

Christianity is both an individual and communitarian religion. Each sacrament has both the individual and communitarian dimensions. This means that while on the one hand we are each responsible for the other, we are also responsible for ourselves and need to make our commitment individually. We cannot disown this responsibility or thrust it on the community.

 

Thursday, July 23, 2026 - God is a mystery. God can be known, but we must never presume that we know God. Rather God knows us.

 

Thursday, July 23, 2020 - Do you consider yourself a disciple or are you an outsider? How does your discipleship show in your life?

To read the texts click on the texts: Jer 2:1-3,7-8,12-13; Mt 13:10-17

This text concerns the reason for Jesus’ speaking in parables. While in Mark (4,10-12) a larger group asks about the parables, in Matthew, it is the disciples who ask Jesus why he speaks to “them” in parables. Understanding the parables of Jesus is not simply a matter of using one’s intellect, but a grace given by God himself. It is given to those who acknowledge their dependence on God. Only those who have committed themselves to follow Jesus are given an insight into the mysteries of the kingdom. Since they have Jesus as their teacher, they will be able to understand all there is to know. The closed attitude of those who do not wish to follow is what is responsible for their lack of understanding. Matthew quotes Isaiah 6,9-10 completely here, and regards the lack of understanding as a fulfilment of Isaiah’s prophecy. Since the disciples are open and receptive they are indeed blessed. They are able to see and hear and understand what mere human knowledge can never hope to understand.

Humanity has taken great strides in the areas of science and technology, and yet there are many things that we still do not understand. We can use technology to communicate with someone who is thousands of miles away, but technology cannot explain to us why we cannot communicate with a neighbour who lives by our side. This must lead to the realisation that when all is said and done we will still fall short of understanding all the mysteries there are and have to depend on God.

Wednesday, July 22, 2026 - What blocks you from seeing God? What will you do about these blocks today?

 

Wednesday, July 22, 2026 - St. Mary Magdalene - Will you like Mary Magdalene be an Apostle of the Ascension of Jesus? How?

To read the texts click on the texts: Canticles(Song of Solomon) 3:1-4; Jn20:1-2,11-18

Except for Mary, the mother of Jesus, few women are honoured in the Bible as Mary Magdalene. She is mentioned by all four evangelists as being present at the empty tomb. In the Gospel of John she is the first person to whom Jesus appeared after his resurrection.

After Peter and the beloved disciple see the empty tomb with the linen cloths, they return home. Though John does not give any reason why Mary returns to the tomb, he, also, of all the evangelists, tells us that she stood outside the tomb weeping. This detail sets the stage for the fulfilment of the promise of Jesus that the sorrow of the disciples will turn to joy (16:20, 22). Mary sees the angels who make no pronouncement of the resurrection. In John, the pronouncement of the resurrection and ascension comes only through Jesus. The angels only draw attention to Mary’s present state. Mary’s response to the question of the angels is a plaintive cry for her “lost” Lord.

Immediately after she makes this statement, Jesus himself appears to her but, because of her tears, she cannot recognize him. While Jesus repeats the question of the angels and thus, draws renewed attention to Mary’s present state, he asks a second and more important question: “Whom are you looking for?” This, or a similar question, is asked three times in the Gospel of John. The first time Jesus asks such a question is to the two disciples who follow him (1:38). These are the first words spoken by Jesus in the Gospel of John and so, carry added significance. The question here is “What do you seek?” The second time, the question is asked of those who come to arrest Jesus in the garden (18:4). The question in all three instances, while courteous, is a deep and penetrating question. It requires the one of whom it is asked to go deep into him/herself to search for the response. The disciples are seeking for the residence of Jesus but encounter the Messiah. Those who come to arrest Jesus are seeking for “Jesus of Nazareth” and so are thrown to the ground. Mary Magdalene is seeking for the dead Jesus, but finds the risen Lord.

Yet, this recognition of the risen Lord is not easy for Mary to make. While in many instances in Jesus’ life, the metaphors he used were misunderstood, here it is Jesus himself. Mary is so caught up in her own desire for the dead Jesus and for what she wants that she cannot recognize his voice when he asks her two pertinent questions. It is only when Jesus calls her name that she is awakened. Though some spiritualize this scene by stating that Mary recognized Jesus since only he called her in this manner, it is not plausible, since John does not speak of the intonation or inflection in the voice of Jesus. Others interpret this scene as a revelation of Jesus as the good shepherd who knows his sheep by name. The sheep respond to his voice, when he calls to them, as Mary does here. Though this is more plausible, it must also be noted that Mary does not recognize Jesus’ voice before he calls her name, although he has asked two questions of her. It thus seems that the main reason Mary was able to recognize Jesus when her name was called was because, being so caught up in herself, only calling her by name would have awakened her from her stupor. That this seems to be the best explanation is also evident in the response of Mary on hearing her name. After addressing Jesus as “Rabbouni”, which is an endearing term, she wants to cling to Jesus. Though the text does not explicitly state that Mary held on to Jesus, his words indicate that either she was about to do so or had already done so. Jesus will not allow this. Mary has to go beyond her selfish interests and get used to the presence of the Lord in a new way. She need not hold onto a memory since Jesus is and continues to be.

Despite this self-absorption, Jesus commands Mary to be an apostle, not merely of the resurrection but of the ascension. For the first time in the Gospel of John, the Father becomes the Father of the disciples also. A new family is created. This means that the disciples and Jesus are related. Jesus is the brother of all disciples and the disciples share the same relationship with God that Jesus shares.

Mary does what Jesus commanded. She has indeed seen the risen Lord. This return makes new life possible for the believing community, because Jesus’ ascent to God renders permanent that which was revealed about God during the incarnation. The love of God, embodied in Jesus, was not of temporary duration, lasting only as long as the incarnation. Rather, the truth of Jesus’ revelation of God receives its final seal in his return to God.

Self-pity, uncontrollable grief, and self-absorption can all prevent us from encountering Jesus in the challenging situations of life just as they did Mary Magdalene. These emotions take hold of us when we misunderstand the promises of God or, when we do not take them as seriously as we ought. They arise when we give up, even before we begin, or when we prefer to be negative rather than positive about life. It is at times like these that Jesus comes to us, like he came to Mary Magdalene, and asks us to open our eyes and see that he is still with us and alive. He asks us to get used to his presence in all things, in all persons, and in all events. He asks us to be able to see him in the bad times and in the good, in sickness and in health, and in all the days of our lives. We need only open our hearts wide enough to see.

 

Tuesday, July 21, 2026 - The God we believe in is shown through our deeds

 

Tuesday, July 21, 2026 - Is Jesus pointing to you as his brother/sister? If yes, Why? If no, why not?

To read the texts click on the texts: Micah 7:14-15,18-20; Mt 12:46-50

The text 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.

Monday, July 20, 2026 - The sure sign of God's presence is love

 

Monday, July 20, 2026 - What sign have you been seeking from the Lord? Will you believe in his presence even in the absence of signs today? How?

To read the texts click on the texts: Micah 6:1-4,6-8; Mt 12:38-42

The text of today is continuation of the earlier text (12, 25-37) in which Jesus makes a series of pronouncements regarding the coming judgement. The Pharisees respond to these statements of Jesus by demanding a sign. In Matthew only disciples address Jesus as Lord, and the address “Teacher” here by the Pharisees indicates that they are not disciples. The sign they demand is a proof of Jesus’ identity. Jesus’ response to the Pharisees’ demand is to make another pronouncement. In this pronouncement he regards them as an “evil and adulterous generation” which means a people who have closed their hearts to the revelation that God is constantly making. The sign of Jonah here refers clearly to the resurrection of Jesus. Further, it is the Gentiles (people of Nineveh) who will rise up and condemn the Jews. It is a clear reversal of roles. Jesus is greater than both Jonah and Solomon.

The manner in which some of us mourn and weep at the death of a loved one seems to indicate that we do not believe in the resurrection. This is the only sign that Jesus continues to give. If we keep looking for other signs of his presence we might find ourselves in the same position as the Pharisees of his time and miss him who makes himself available and visible at every moment of our lives.

Sunday, July 19, 2026 - If the good people in the world were black and all the bad people white, all of us would be grey

 

Sunday, July 19, 2026 - Will you continue to be wheat even in a field that is made up largely of weeds?

To read the texts click on the texts:Wis12:13,16-19, Rom 8:26-27; Mt 13:24-43

The first parable of the Gospel text of today, found only in the Gospel of Matthew, is known variously as the parable of the wheat and weeds or the parable of the wheat and darnel or tares. It is one of the only two parables which have been allegorized, the other being the parable of the sower. Though the text for today includes the parables of the mustard seed (13:31-32), and the yeast or leaven (13:33), let us focus on the parable of the wheat and weeds (13:24-30).

The story is told of a man who went from church to church, hoping to find and then join a “perfect church.” In the midst of his search someone was bold enough to say to him, “I feel sorry for that church if you ever find it, for in the moment you join it, it will not be perfect anymore!” The parable seems to speak precisely of this: were there to be a perfect church, it would be less than perfect once any human joined it, simply because all are sinners. It also warns us against relying on our human capacity to know full the mind of God. It suggests that what might appear to be bad and corrupt or good and pure to us might not necessarily be any of these. The master’s instructions to the servants are therefore clearly that they are not to get involved with separating the wheat from the weeds. The master goes so far as to say that if they ever try to do it, they could end up damaging the wheat

This is reiterated by both the first and third readings. The reading from Wisdom speaks of God’s leniency, though he has all the power. He gives sinners time for repentance because though he is just, he is also merciful. Through this patience God teaches humans how they must behave towards their fellow humans. The virtuous must be understanding towards others and slow to condemn.

The text from Romans makes clear that no one can penetrate the mystery and depth and any attempt to do so is futile. God is indeed a mystery and we will never be able to know him fully. One can only accept this fact humbly and realize its truth.

However, the fact is that in every generation, in every century in every epoch of time, there have been and are people who attempt to be more religious than God himself and some who attempt to be more Catholic than the Pope. Such people try to make others feel irreligious, guilty and not very good inside, like weeds in a field of wheat. As humans we are often quick to judge. We want to remove the obstacles in our way, get rid of, or avoid people who disagree with us. We want to make life as simple, as easy, and as straightforward as possible. And unfortunately, many people throughout history have taken it upon themselves to choose who belongs in the field and who should be weeded out.

But we are called today to recognize that it is not for us place to judge others. Our task is not to judge how others should live their lives, for that is between them and God. Our task is to think and judge for ourselves how we should live our own lives. By weighing what we see, feel, and discern, in the context of community, we are given the chance to choose whether we will let what is good grow in us or what is evil. We are called to be wheat as far as possible.

Nothing can stop God’s work in Christ. His kingdom is forever. Even when it is difficult to discern signs of the kingdom, because the field might seem to us to be full of weeds, we must continue to remember that the wheat will continue to grow.

In the meantime we have to accept the fact that we live in a world that has both wheat and weeds. But who can identify weeds? Can we pull up every plant that looks vaguely suspicious?

The truth is that none of us is completely free of evil. As someone once said, “there is more bad in the best of us, and more good in the worst of us, than any of us, in this life, will ever know.” This is all the more reason to leave the sorting of good and evil to God who is patient, merciful and wise. We need to spend our time trying to be wheat in the world rather than pull up weeds. At the harvest, that is what will matter most.