Tuesday, 21 July 2026
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.
Monday, 20 July 2026
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.
Sunday, 19 July 2026
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.
Saturday, 18 July 2026
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.
Friday, 17 July 2026
Saturday, July 18, 2026 - How do you usually react to stressful situations? Will you learn from Jesus’ response today?
To read the texts click on the texts: Micah 2:1-5; Mt 12:14-21
The reason why the
Pharisees conspire against Jesus, how to destroy him is because he healed a man
with a withered arm on the Sabbath, and though at first glance it might seem
that this is an overreaction on the part of the Pharisees, when looked at in the
broader context of the Kingdom of heaven which Jesus represents and the Kingdom
of Satan which is represented by the Jewish leaders and which continues to
oppose the Kingdom of heaven, then it is easier to understand the reaction of
the Pharisees. The response of Jesus to this conspiracy is to withdraw from
that place. However, it is to be noted that Jesus does not withdraw to run away
or from fear, but to continue the work of healing and making whole. In this
withdrawal is strength and not weakness and it explicates the response of God
(Jesus) to human violence and plotting of destruction. Even in his making
people whole, Jesus does not want to be known or acclaimed and so commands
those whom he has healed to remain silent about their healing and not to make
him known. This attitude of Jesus leads to the quotation from Isaiah 42,1-4
which is the longest scriptural quotation in the Gospel of Matthew. It is about
the suffering servant of Yahweh whose primary mission is to accept those who
have been rejected by others as is shown in his not breaking the bruised reed
or quenching the smouldering wick. Also, he does this without much fanfare, and
yet his ultimate goal is to bring justice to those who place their hope in him.
He will ultimately triumph.
Our response to
challenging situations or to situations that threaten us is sometimes to run
away from fear, and sometimes to use defence mechanisms. Neither of these ways
is advocated by Jesus whose way would be to face the challenges head on.
Thursday, 16 July 2026
Friday, July 17, 2026 - How often do rules rule you? Will you try to rule rules today?
To read the texts click on the texts: Isaiah 38:1-6,21-22,7-8; Mt 12:1-8
The story, which forms
the text of today, may be termed as a Sabbath controversy. Matthew refers here
to Sabbath for the first time in his gospel. The point of contention is not
very clear in Matthew, because the law permitted a person passing through a neighbour’s
grain field to pluck heads of corn and eat them (Deut 23:23-25). The point here
seems to be whether such an act could be done on the Sabbath. While in Mark the
Pharisees ask a question, in Matthew, they are clearly hostile and make a
charge. In his response to the Pharisees, Jesus quotes refers to the story of
David in 1 Samuel 21:1-6, where David went beyond the rule to the need of his
men. If David could do such a thing, then Jesus who is greater than David can
do so even more. The Matthean Jesus also refers to the text from Numbers
28:9-10 where the priests in the Temple sacrifice there on the Sabbath,
indicating that sacrifice is greater than the Sabbath. Since mercy is greater
than sacrifice, it is surely greater than the Sabbath.
Reaching out in love to
anyone in need takes precedence over every rule, law and regulation. It is the
human who must always come first. The rule, law and regulation follows.
Wednesday, 15 July 2026
Thursday, July 16, 2026 - What is it that is tiring you? Will you lay it at the feet of Jesus?
To read the texts click on the texts: Isaiah 26:7-9,12,16-19; Mt 11:28-30
Jesus invites all those
who are burdened to come to him for rest. The burden in this context seems to
be that of the law and its obligations. When Jesus invites the burdened to take
his yoke, which is easy, he is not inviting them to a life of ease, but to a
deliverance from any kind of artificiality or the blind following of rules and
regulations. The disciple must learn from Jesus who is in Matthew “the great
teacher”. The rest that Jesus offers is the rest of salvation.
We can get so caught up
today with wanting to have more that we might lose sight of the meaning of life
itself. The desire to acquire more and more and be regarded as successful based
on what we possess sometimes leads to missing out on so much that life has to
offer.
Tuesday, 14 July 2026
Wednesday, July 15, 2026 - Is your pride preventing you from encountering Jesus? What will you do about it today?
To read the texts click on the texts: Isaiah 10:5-7,13-16; Mt 11:25-27
This text is addressed to
all those who accept the message of Jesus unlike those in Chorazin and
Bethsaida.
Jesus begins his prayer here by giving thanks to the Father. It is openness to the revelation of God that Jesus makes which is responsible for the receipt of this enormous privilege.
Acknowledging Jesus is not a matter of one’s superior knowledge or
insight, but given as a gift to those who open themselves to this revelation.
Jesus himself is an example of such openness, which allowed him to receive
everything directly from God. It is his intimacy with the Father and not his
religious genius, which is responsible for this grace.
Monday, 13 July 2026
Tuesday, July 14, 2026 - If you were a resident of Chorazin or Bethsaida how would you respond to the woes?
To read the texts click on the texts:Isaiah 7:1-9; Mt 11:20-24
The
woes pronounced against Chorazin and Bethsaida are because of the refusal of
the people in them to repent. The people of these towns did believe in the
miracles, but this belief did not translate into a change of mind, which was
the primary purpose of the miracles that Jesus worked. Also, the Gentile cities
of Tyre, Sidon that were regarded as biblical symbols of evil would fare better
on the day of judgement that Chorazin and Bethsaida.
The
miraculous and extra-ordinary cannot always sustain faith, which is a gift from
God to anyone who wants to receive it and is willing to open the heart and
mind. More often than not a kind word or a gentle touch can lead people to
repentance.
Sunday, 12 July 2026
Monday, July 13, 2026 - Does Jesus Christ have faith in you?
To read the texts click on the texts: Isaiah 1:11-17; Mt 10:34- 11:1
These
verses 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. If we reach out in love like he did and dare to be
selfless and courageous as he was, we will make Jesus present to the world even
today.
Saturday, 11 July 2026
Sunday, July 12, 2026 - Do what you have to do and do not worry about the result.
To read the texts click on the texts: Isa 55:10-11; Rom 8:18-23; Mt 13:1-23
The
Gospel readings for this Sunday and the next two Sundays are from what is known
as the Parable Discourse in the Gospel of Matthew. It is thus necessary to
understand the meaning of the word ‘parable’ in order to appreciate the text.
The word ‘parable’ (in Hebrew mashal; in Greek parabole) signifies in general a
comparison, or a parallel, a casting side by side, by which one thing is used
to illustrate another. It is a likeness taken from the sphere of real, or
sensible, or earthly incidents, in order to convey an ideal, or spiritual, or
heavenly meaning. This meaning is not given by the one telling the parable but
by the listener.
A
visit to an artist friend of mine brought out powerfully the meaning of a
parable. As I viewed all his paintings, I was struck by one and was anxious to
know what it meant. I asked him for the meaning, but he was elusive. I began to
judge him as selfish and proud and, in my irritation; I kept insisting that he
tell me the meaning, alleging that perhaps even he did not know it. “Tell me
what it means”. I demanded. He looked at me as only a friend will look and
said, “If I tell you, that is all you will ever see there”. Jesus too, by using
parables, allowed the listener to supply the lesson.
Aware
of the image from Isaiah of the word of God as rain and snow that nurture a
fruitful seed and do not return until their purpose is accomplished, Matthew
wrestles with the ‘failure’ of the words of Jesus to produce the desired effect
in the disciples. The fates of the seeds (three fourths of which are apparently
lost) are an index of ways in which followers of Jesus seem to fail and thus be
tempted to give up and give in. But there is also the assurance from Isaiah
that the soil will produce astonishing results.
In
the initial parable we are in touch not only with a Jesus who offers images of
hope, but one who expresses his own hope as opposition mounts. As for Jesus and
Paul (as he says in his letter to the Romans), creation becomes a text that
leads us deeper into the mysteries of God, Even human failures will not
overwhelm the power of God’s word to take root in rich soil. Like all parables,
this too poses a question: As we look around our world, where can we find
images and messages of hope amid repeated losses and ever-recurring human
failure?
We
should remember that, these days, this parable is about us. That is, we are the
sowers, we are the ones called to “go out to sow,” to try to live as our faith
calls us to live, to try to share our faith in word and deed with those whom
God puts in our path; the share the love of God so abundantly given to us and
to do so optimistically and with the sure hope that growth will take place even
if at first glance it seems to us that much is being lost.
This
sharing has to involve action. It has to involve reaching out to people,
serving and caring, and risking. However, soon we are going to wonder whether
it’s worth it; we are going to wonder whether anything of value or meaning is
going to come from all of our efforts. We will wonder, because we will notice
that a whole lot of what we do is wasted. Nothing much seems to come of it.
This is why this prediction must have really shocked the people who heard this
parable and shocks us even today. This is about the yield, the harvest. Seven
or eight fold was hoped for. Ten fold was phenomenal, and anything above that
was simply unheard of. To promise this sort of result (thirty, sixty and a
hundred fold) was more than optimistic; it was to live in a whole different
order of creation; it was to operate out of a whole different vision.
To
sow with this sort of hope and vision is to have the perspective of the Kingdom
of God. With this vision we will not mind the birds or the rocks or the thorns
or whatever else may get in the way. All of that just does not matter. It is
swallowed up in the promise of the whole enterprise.
This
perspective – the promise of a vast harvest – is at the heart of this parable.
This message of hope and confidence is the gift of the parable. We are to love
and to serve in broadcast fashion, knowing full well that most of what we do
will not seem to amount to anything, that failure and loss might stare us in
the face, but trusting, nonetheless, in the incomprehensible abundance of the
harvest. Certainly, much will be wasted, at least as we see it. Maybe even our
very favorite seed, our best, most self-sacrificing good deed our smartest
remark, our greatest insight, will end up on the path, or even fall among
thorns, But that is not ours to control; it is not ours to worry about.
We
do not focus on the result of our action. We focus solely on the action that we
must perform and leave the worrying and the harvest to the Lord of the harvest.
We plunge into the din of battle but leave our hearts at the feet of the Lord.
What God will make of our efforts is more than we can imagine.
Friday, 10 July 2026
Saturday, July 11, 2026 - Do you give up or give in when difficulties come your way? Do you throw up your hands in despair? Will you continue to persevere and trust today?
To read the texts click on the texts: Isaiah 6:1-8; Mt 10:24-33
In
the verses of today, a parallel is drawn between the disciples who are sent by
Jesus and Jesus himself. The disciples will share the same fate as their
master. His response to negative assessment of his mission was equanimity and
this must be the response of the disciples’ as well. They must not retaliate,
but continue to persevere in the firm hope that they will eventually succeed.
They are asked to be fearless in mission. The command “not to be afraid” is
repeated twice in these verses. The reason for their fearlessness is that the
Father is in control even if all evidence is to the contrary. If they remain
faithful they will show themselves to be true disciples.
We
often begin things with a bang and then end them with a whimper. This is
because sometimes our enthusiasm runs away with us. What is required is
perseverance and this is more likely if we start slowly and steadily (as Jesus
himself did) and then let things build up gradually than if we start with much
fanfare, which soon fizzles out.
Thursday, 9 July 2026
Friday, July 10, 2026 - When the going gets tough, the tough get going. What do you make of this statement?
To read the texts click on the texts: Hosea 14:2-10; Mt 10:16-23
The
sayings found in Matthew’s Mission Discourse here are found in the
Eschatological Discourse of Mark (Mk 13:9-13). This is an indication that for
Matthew, Mission is already eschatological. The punishment, which is referred
to here is not random, but official punishment from members of organised
authority. Even in this difficult situation the disciples are offered
encouragement. They will depend not on their own strength, but on the Holy
Spirit. They are to be missionaries even in the courtroom. Their imprisonment
and trial must be regarded as an opportunity to make mission known. Mission
takes priority even over family ties and if family ties have to be broken
because of mission then so be it. The affirmation of the coming of the Son of
Man is probably meant to provide succour to the missionaries in their distress.
Jesus
is not calling us here to be sadists and look for suffering, persecution and
pain. Rather he is challenging us to go about doing what we have to do, to be
as prudent as possible about it and if despite that persecution, suffering and
pain come, to be prepared and ready for it and not to be afraid.
Wednesday, 8 July 2026
Thursday, July 9, 2026 - How often have you focussed on the result rather than on the action? Will you focus only on the action today?
To read the texts click on the texts: Hosea 11:1-4,8-9; Mt 10:7-15
The
text of today, which is part of the Mission Discourse of Matthew 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, 7 July 2026
Wednesday, July 8, 2026 - How would you define “your” mission today? Are you engaging in mission?
To read the texts click on the texts: Hosea10:1-3,7-8,12; Mt 10:1-7
The text of today is what
may be termed as the Introduction to the Mission Discourse of Matthew (10:1-
42). It is only here that the Twelve are called “apostles”. This may be because
of the context of the “sending” of the Twelve. Matthew has arranged the list
into six pairs of two, by using the conjunction “and” after the first of each
pair. The statement of Jesus to “go nowhere among the Gentiles” (10:5b) might
seem harsh, but it must be kept in mind that even historically, the disciples
were reluctant to go to non-Jews even after the resurrection and it took
considerable time for the Church to realise that it had a universal mission. It
must also be noted that this Universality is present at the end of the Gospel
of Matthew when the risen Jesus commands the disciples to go to “all nations”
(28,18-20).
The Mission of the
disciples is both to preach and to heal, to say and do, word and action.
Our Mission as disciples
of Jesus is not merely a spiritual enterprise and not only to a select view. It
is a practical mission, which includes the material, economic and tangible
areas of people’s lives, and must include all. As disciples called to Mission
we are called to make the world we live in a better place for everyone.
Monday, 6 July 2026
Tuesday, July 7, 2026 - “There is nothing good or bad, but thinking makes it so”. Do you agree with this statement? Why?
To read the texts click on the texts: Hosea 8:4-7,11-13; Mt 9:32-38
Our text for today
includes the final miracle in Matthew’s Miracle Cycle. The response to the same
miracle is two-fold. On the one hand, the crowd seeing the miracle are amazed,
and speak of their amazement, but on the other, the Pharisees’ the power that
Jesus has to Beelzebul. What follows is a summary statement of the words and
deeds of Jesus, which is very similar to the summary statement in 4:23 before
the Sermon on the Mount. By repeating the summary statement here after the
Miracle Cycle, Matthew shows that Jesus is Messiah not only in words (as
expressed in the Sermon on the Mount) but also in deeds (as explicated in the
Miracle Cycle).
Often the external
stimulus is the same for two persons and yet each responds differently. This is
an indication that it is not the external stimulus that is causing the
response, but the person him/herself. In other words, each of us can decide how
we want to respond. We can look at the half-filled or half-empty part of a
bottle. We can look at the black spot or at the white wall. It depends on what
we want to see and how we see.
Sunday, 5 July 2026
Monday, July 6, 2026 - On a scale of 1 to 10 where would you mark your faith? Why?
To read the texts click on the texts: Hosea 2:16-18,21-22; Mt 9:18-26
In the text of today,
which Matthew has taken from Mark, the sandwich construction is maintained.
This means that the first incident is interrupted by the narration of another
incident complete in itself, and after this the first incident is resumed and
completed.
The story that is
inserted into the story of raising the ruler’s daughter is the story of the
healing of a woman with a haemorrhage. While Mark gives us the name of the
leader of the synagogue, Jairus (Mark 5:22), Matthew omits his name. Matthew
also omits a number of Marcan details namely Jesus’ question about who touched
him and the disciples response, the fear of the woman about being found out and
her falling down before Jesus. In Matthew it is very clear that the woman is
healed not by a magic touch but by faith. While in Mark, the messengers come to
inform Jairus about his daughter’s death, this whole scene is absent in
Matthew, because in Matthew, the girl is already dead when the ruler comes to
him. This has the effect of the ruler professing resurrection faith in his
entreaty.
In Matthew, the story
becomes a confessional statement of faith in the power of the resurrected
Jesus.
In the first few days or
even weeks of a terminal illness, the person who is ill continues to hope that
he/she will get well. As time goes by and the healing does not occur, soon hope
begins to dim. Finally the person gives up and gives in. The woman’s attitude
in the story of today is calling each of us to perseverance, hope and faith and
to develop an attitude of never giving up. That we must cultivate such an
attitude is made clearer when we realise that Jesus could raise even those whom
others gave up for dead.
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.
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