Tuesday, 9 June 2026
Wednesday, June 10, 2026 - When was the last time you performed an action without any expectation of reward? Will you perform one today?
To read the texts click on the texts:1Kings 18:20-39; Mt 5:17-19
These verses contain what
are commonly known as the “theme” of the Sermon on the Mount. In these verses,
the Matthean Jesus makes explicit that he is a law abiding Jew. His attitude
towards the Jewish law is fundamentally positive. However, Jesus also makes
explicit here, that he has come not merely to confirm or establish the law, but
to fulfil or complete it. This means that he will go beyond a purely legal
interpretation to a broader perspective. He will remove the focus from the mere
external and concentrate on the internal. The focus will be more on the
attitude than merely on the action.
While laws, rules and
regulations are necessary and help towards order, it is also possible that they
can become ends in themselves and not as they are meant to be, means to an end.
We might follow in some cases the letter of the law, but miss out on its
spirit. We might even follow the rule or law only because we are afraid of
getting caught and punished and not because we are convinced of it.
Monday, 8 June 2026
Tuesday, June 9, 2026 - How will you as a disciple of Jesus be salt and light today?
To read the texts click on the texts: 1 Kgs 17:7-16; Mt 5:13-16
The text of today is
somewhat of a link text, which joins the beatitudes (5:3-12) to the theme of
the Sermon (5:17-20). These verses point out the effect that living the Sermon
will have on the liberation of the world. The text makes two assertions about
the followers of Jesus. The first is that they are the salt of the earth and
the second is that they are the light of the world.
Both these symbols seem
to point to the indispensable role that the disciples of Jesus are to play in
the liberation of the world. It is through the lives of the disciples of Jesus
that the world will be moved to glorify God. This is indeed a great privilege,
but also a great responsibility.
Salt is an ingredient
that adds flavour or taste to that to which it is added. It makes the insipid
tasty, edible and enjoyable. Disciples of Jesus are called to add taste and
flavour to the lives of others. Light enables one to see correctly and results
in removing darkness. This is what the disciples of Jesus must do if they are
to be true disciples: remove the darkness from the lives of others.
Sunday, 7 June 2026
Monday, June 8, 2026 - Do any of the beatitudes apply to you? Will you strive to make at least two applicable to yourself today?
To read the texts click on the texts: 1 Kgs 17:1-6; Mt 5:1-12
Beginning today, the
gospel reading will be from the Gospel of Matthew except on feasts or special
occasions. The Church begins from Chapter 5 of Matthew. The three chapters
beginning from 5:1 and ending at 7:29 contain one of the most famous discourses
of Matthew known as “The Sermon on the Mount”.
Since we will be reading
this Sermon for almost three whole weeks on weekdays, it is important to have
some background of what the Sermon is about.
The first point that we
note is that this is the first of the five great discourses in the Gospel of
Matthew. Each of these five ends with the phrase, “and when Jesus had
finished…” (7:28; 11:1; 13:53; 19:1; 26:1). It begins by showing Jesus as a
Rabbi teaching ex-cathedra (5:1) and ends by showing Jesus as the Messianic
prophet addressing the crowds (7:28).
The second point that
must be kept in mind is that the Sermon is a composition of Matthew. An
analysis of similar texts in the Gospels of Mark and Luke indicate that many
verses found here in Matthew are found in Mark and Luke in different contexts.
This does not mean that Jesus did not say these words. It means that Matthew
has put them together in this manner
The third point is the
theme, which will determine how one will interpret the Sermon as a whole. Most
are agreed that the theme of the Sermon is found in 5:17-20, in which Jesus
speaks about having come not to abolish but to fulfil the Law and Prophets, and
issues a challenge to those listening to let their “righteousness” be greater
than that of the scribes and Pharisees in order to enter the kingdom.
Today’s text contains
what is commonly known as the “Introduction” to the Sermon and contains the
Beatitudes, which are the communication of a blessing. The mountain is a
“theological topos” in the Gospel of Matthew (Luke’s Sermon is from “a level
place cf Lk 6:17) and therefore means much more than simply a geographical
location. Matthew does not name the mountain, but by choosing it as the place
from where Jesus delivers the Sermon, he probably wants to portray Jesus as the
New Moses delivering the New Law from a New Mountain. While Jesus in the Gospel
of Luke “stands” and delivers the Sermon (Lk 6:17), in Matthew, Jesus sits
down. This is the posture that the Jewish Rabbis adopted when communicating a
teaching of importance or connected with the Law. In Luke the crowd is
addressed from the beginning of the Sermon and addressed directly, “Blessed are
you poor…” (Lk 6:20), but in Matthew, it is the “disciples” who come to Jesus
and whom he begins to teach. The address is indirect, “Blessed are the poor in
spirit” (5:3). While Luke has four beatitudes with four corresponding “Woes”;
Matthew has seven plus an additional beatitude, with no corresponding woes. The
reason why the “eight” is called an additional beatitude is because the first
and the seventh both end with the phrase “theirs is the kingdom of heaven”
forming what is known as an inclusion. Beatitude is an expression of
congratulations, which recognises an existing state of happiness. While the
rewards described in the first and seventh beatitudes are in the present tense,
they are in the future tense in the other five beatitudes. The sense is that it
is God himself who will do all of this for them. By choosing to bless the
disadvantaged, the Matthean Jesus indicates the thrust of his mission, which is
primarily a mission to the disadvantaged.
Saturday, 6 June 2026
Sunday, June 7, 2026 - The Feast of Corpus Christi - The Body and Blood of Christ
To read the texts click on the texts: Deut 8:2-3, 14-16; 1 Cor 10:16-17; Jn6:51-58
A
team of Russians and Americans were on a common expedition. Among their cabin
foodstuff was Russian black bread. It was tasty but hard on the teeth. During a
meal an American bit into a piece and snapped a tooth. He threw the bread
overboard and growled: “Lousy Communist bread.” The Russian countered: “It is
not lousy communist bread, but a shaky capitalist tooth.” Some of us may
complain in a similar manner about the Eucharist being useless. However, if we
do not experience the transforming power of the Eucharist it is not on account
of the Eucharist but on account of our shaky faith and lack of understanding of
what the Eucharist really means
The
feast of Corpus Christi is usually thought to be the feast of the Eucharist and
while this is certainly true, it would be a mistake to restrict the
understanding of the feast to the ritual of the Eucharist. The feast goes
beyond the ritual to life itself, just as the Eucharist does.
The
Eucharist is both a sacrament and a sacrifice. The Eucharist is a sacrament, an
outward sign in and through which we meet Christ who shares his life of grace
with us. Through signs of bread and wine he nourishes and strengthens us for
our journey through life. We see with human eyes what looks like bread and
wine. We see with eyes of faith, not bread and wine, but the risen, living Lord
Jesus.
The
Eucharist is a sacrifice, the representation or reliving of Christ’s
sacrificial death on Good Friday and of his Resurrection on Easter Sunday.
The
scripture readings today stress how God made a covenant with His people, first
through Moses and then, finally and forever, through Christ, a covenant sealed
and ratified by his blood. This covenant or bond of love between God and us is
renewed and deepened through and in every Eucharist or Mass.
The
second reading today, from Paul, is the earliest recorded story of anything
Jesus did. And that earliest story is about a meal, the Last Supper, which
Jesus shared with his disciples. In a very particular way, he made that meal a
way to remember him. It brings forward his sacrifice and death and
resurrection, his fellowship and unity with us, and everything he taught us.
And he did not want his followers to eat it just once that night but to do it
again and again, so that we continue to remember.
St
Augustine often stressed to his parishioners a unique quality of the
Eucharistic food. The ordinary food we eat, he says, becomes part of us. We are
what we eat. But partaking of the Eucharist, we become part of Jesus, We become
more Christ like, more patient and kind, more forgiving and understanding. We
still live our ordinary daily lives, but it is Our Lord who inspires our
attitudes and actions. We begin to see
people and events through his eyes, to think as he did. When Jesus was on this
earth, he used his own hands to reach out to people, but when he wants to feed
the poor today, he uses my hands, your hands to do this.
Surely,
we hunger and thirst for something new, when we share in the grief, anger,
misery and neglect of the impoverished, the unjustly accused, and victims of
violence caused by religious intolerance, ethnic hatred, terrorism and racism.
We are hungry indeed for peace and thirsty for reconciliation in this our
troubled world. We are hungry and thirsty for a new world, a world where we
will look one another in the eye and recognize the kinship of sisters and
brothers who are all children of God. The promise of this new world is set
forth in the strongest possible terms when Jesus declares, “Those who eat my
flesh and drink my blood abide in me and I in them…”
This
feast, then, of the Body of Christ, sums up three important confessions of our
faith. First, and most important, God became physically present in the person
of Christ – true God and true Man. Secondly; God continues to be present in His
people as they form the Mystical Body of Christ in his Church. And, thirdly,
God becomes present in the form of bread and wine on the altar at Mass.
Eucharist, then, should not remain simply a “going to” or “taking of” that
begins and ends in the sanctuary. It should become the deepest expression of
our communion with Christ.
Friday, 5 June 2026
Saturday, June 6, 2026 - How often in a day do you let the opinion of others affect your behaviour? What will you do about it today?
To read the texts click on the texts:Tobit 12:1,5-15,20; Mk 12:38-44
There
are two parts to the text of today. The first deals with the condemnation of
the scribes (12,38-40) and the second the commendation of a widow (12,41-44).
The
charge against the scribes is that they have no concern for anyone except
themselves. This lack of concern is shown in the behaviour they exhibited.
Their words do not correspond to their actions and they do what they do only
for external show.
Since
one of the charges against the scribes was that they devour widows’ houses, the
second part of the text speaks about a poor widow. The widow unlike the scribes
has no concern for self and this is shown in her willingness to give everything
to God. She is what she does.
So
many of us live our lives based on the opinion of others. We want others to
think well of us and will often act in such a way that meets their approval.
There are also times when we may not be convinced of something and yet would do
it only because we want to show externally that we are “part of the crowd”.
When we behave in this manner we are imitating the scribes.
Thursday, 4 June 2026
Friday, June 5, 2026 - How do you usually address Jesus? Why do you use this title?
To read the texts click on the texts:Tobit 11:5-17; Mk 12:35-37
Since
Mark ended the previous episode by stating that after the scribes question and
Jesus’ response no one dared to ask Jesus any question, he has Jesus himself
ask the question about the Messiah as Son of David. In his interpretation of Ps
110,1 attributed to David, the Messiah is called Lord. If this is what David
says, then the Messiah cannot be also his son. Mark’s point is that the title
son of David is an inadequate title to describe who the Messiah really is.
Jesus
cannot be captured by titles or names. He is much bigger than any name that we
might use for him. And while we may know many things about him, his life and
mission, we need to make every attempt to KNOW him.
Wednesday, 3 June 2026
Thursday, June 4, 2026 - Will your love for God show in your love for at least one person today?
To read the texts click on the texts: 2 Timothy 2:8-15; Mk 12:28-34
While in Matthew 22,35,
the lawyer asks Jesus the question about the great commandment in order to test
Jesus; in Mark he is not hostile. As a matter of fact Mark mentions at the
beginning of the incident that he thought that Jesus had answered the Sadducees
well and at the end he commends Jesus for his answer. Jesus responds in the
words of the “Shema”, which speaks of love of God (Deut 6,5-6), but adds also
the love of neighbour (Lev 19,18). The scribe’s response to this is to
acknowledge Jesus’ answer as correct and to add that following these
commandments is greater than sacrifices and burnt offerings. Jesus concludes
the dialogue by stating that because the scribe has recognised what his
priorities are, he is not far from the kingdom of God.
Love of God cannot really
be separated from love of neighbour. The two go together. Our love for God is
made manifest and tangible only when we reach out in love to someone else.
While Paul gives a beautiful description of what love is and what it is not in
1 Corinthians 13, my own definition of love is that in love there is no “I”.
Tuesday, 2 June 2026
Wednesday, June 3, 2026 - To believe in the resurrection means to live each day as if were your last. Do you live in this way?
To read the texts click on the texts: 2 Timothy 1:1-3,6-12; Mk 12:18-27
Though belief in the
resurrection had developed around two centuries prior to the birth of Jesus,
there were many Jews who did not accept it. The Sadducees, especially, were
known to regard belief in the resurrection as not justified by the scriptures
or mentioned in them (Acts 23,8). In their question to Jesus to point out the
absurdity of the resurrection, they use the custom of Levirate marriage
mentioned in Deuteronomy 25,5 which states that the wife of a dead brother
shall not be married outside the family to a stranger, but by her husband’s
brother (Genesis 38,8). Their question is that if there were seven brothers and
all seven had the same woman as wife, whose wife would she be in the
resurrection. In his response Jesus first corrects their misunderstanding about
what the resurrection means and implies. In the resurrection there will no
longer be human institutions like marriage and so the question of being given
in and taken in marriage does not arise. Humans in the resurrected life will no
longer be constrained by the limits or relationships of their earthly bodies.
He then uses scripture to establish that resurrection is indeed mentioned in
the scripture and is about God’s revelation to Moses in Exodus 3,6-16 as the
God of Abraham, Isaac and Jacob and if these are mentioned though they are
dead, then he must be the God of the living, since they live in him. God is not
God of the dead but the living.
Too much of concern with
the afterlife or heaven and hell may lead to our not living fully this life on
earth. Our heaven at this moment is here on earth and we must strive towards
making it as enjoyable as possible not only for ourselves but also for those
around us.
Monday, 1 June 2026
Tuesday, June 2, 2026 - Does God have priority in your life? How does this show?
To read the texts click on the texts: 2 Peter 3:11-15,17-18; Mk 12:13-17
The Pharisees
theoretically accepted the position of the Zealots who refused to admit the
subjection of God’s people to a foreign power but they would not use force. The
question of the Pharisees and Herodians is asked to trap Jesus and so the
praise of Jesus is ironic and implies that Jesus is being asked to decide the
question because his impartiality mirrors that of God. They think they can trap
Jesus because if he said yes or No, he was bound to alienate one group or
another. If he supported the payment, he would make himself unpopular with the
people and if he said No, he would be politically suspect to the Roman
authorities. The tax was to be paid in Roman coinage and instead of answering
the question, Jesus first calls for the denarius. The denarius would bear a
portrait of the emperor Tiberius (14 - 37 C.E.). Jesus forces them to look at
the coin which would have been offensive to them, because having the Emperor’s
portrait on the coin violated Jewish rules of making images and worshipping
idols. As soon as they identify the head on the coin, Jesus points to them what
they already say, namely that the coin since it bears Caesar’s head belongs to
Caesar.
Jesus rejects the
position of the Zealots without accepting that of the Herodians who would be
willing to pay the tax.
By adding “and to God the
things that are God’s.” Jesus turns the pronouncement of paying taxes into a
spiritual challenge to meet ones obligations to God as conscientiously as one
meets the obligations of the state.
How often we too are so
conscientious in fulfilling our state duties because we are afraid of being
caught, but are lax with God.
Sunday, 31 May 2026
Monday, June 1, 2026 - If God were to ask for the produce of your life, what would be your response to him be?
To read the texts click on the texts: 2 Peter 1:2-7; Mk 12:1-12
This Parable is known
variously as the parable of the wicked tenants or the Parable of the Vineyard.
While the parable in Mark has been allegorised, it is not clear whether there
was a non-allegorical parable going back to Jesus. Those who are of the opinion
that there was a non-allegorical parable interpret it to mean that just as the
tenants took radical action, so radical action is required in order to gain the
kingdom. Others see the parable to mean that the kingdom will be taken away
from Israel’s false leadership and given to gentiles and sinners. Still others
see the parable to mean that God does not abandon and relentlessly seeks and
searches for them and longs for a response from them.
As the parable stands now
in Mark, it has been allegorised. The vineyard stands for Israel and the
murderous tenants for the bad leaders of Israel. The owner of the vineyard is
God who sent his servants to collect the produce due to him. The tenants treat
the servants shamefully and as the parable unfolds, so does the escalating
nature of violence, which culminates in the murder of the son. God, finally takes
matters into his own hands but does not destroy the vineyard, rather he gives
it to others whom he knows will give him what is due to him.
The authorities realise
that the parable is about them and this only hardens their stance against Jesus
and strengthens their resolve to destroy him.
All that we possess is
given to us in trust. This means that while we may use what we have, we have
also to be concerned about those who do not have and be generous with them.
Selfishness on our part leads to our thinking that we must use the things we have
exclusively without even the thought of sharing them with others.
Saturday, 30 May 2026
Sunday, May 31, 2026 - Trinity Sunday - Three in One and One in Three
To read the texts click on the texts:Ex 34:4b-6, 8-9; 2 Cor 13:11-13; Jn 3:16-18
After asking his
disciples about who people said he was, Jesus asked them, “But who do you say
that I am?” Peter answered him, “You are the Logos, existing in the Father as
His rationality and by an act of His will, being generated, in consideration of
the various functions by which God is related to his creation, but only on the
fact that Scripture speaks of a Father, and a Son, and a Holy Spirit, each
member of the Trinity being co-equal with every other member, and each acting
inseparably with and interpenetrating every other member, with only an economic
subordination within God, but causing no division which would make the
substance no longer simple.”
And Jesus said, “What?”
If Peter were a
theologian this is what he would have said and Jesus, like most of us, would
not have understood what he said. It is never easy speaking about the Trinity.
A friend of mine, who is a parish priest, said to me that Trinity Sunday is a
good Sunday to invite the Bishop to preach.
The story is told of St
Augustine of Hippo, a great philosopher and theologian, who wanted to
understand the doctrine of the Trinity and to be able to explain it logically.
One day as he was walking along the sea shore and reflecting on this, he
suddenly saw a little child all alone on the shore. The child made a hole in
the sand, ran to the sea with a little cup, filled her cup with water, came and
poured it into the hole she had made in the sand. Back and forth she went,
repeating what she did. Augustine went up to her and said, “Little child, what
are you doing?” and she replied, “I am trying to empty the sea into this hole.”
‘How do you think,” Augustine asked her, “that you can empty this immense sea
into this tiny hole and with this tiny cup?” To which she replied, “In the same
manner in which you think that with your small mind you can comprehend the
immensity of God?” With that the child disappeared.
Trinity Sunday is a
special Sunday in the liturgical year; it has been celebrated since 1334 when
Pope John XXII fixed it as the Sunday after Pentecost. It is a Sunday which is
not tied to any special event. We do not have to remember any special events or
rituals. Instead it is about a day when we remember just God – the mystery and
the reality that God is. It is a bit like a birthday when all we do is
celebrate a particular person and their presence with us.
A good way to understand
the Trinity, even if inadequately would
be to understand the Father, Son and Spirit as Lover, Beloved and the Flow of
Love between them that has constantly flowed from time began. Through the
Incarnation, the Beloved came to dwell among us. When we accept the offer to
become the adopted children of God, we also become the Beloved of God, and
share in this same Flow of Love.
However, even this way of
understanding falls short. The Church teaches us that God is three persons in
one nature; that Father, Son and Holy Spirit together are God. Beyond that is
nothing more than the speculation of our tiny minds.
Though not explicitly
Trinitarian, the first and third readings convey the fundamental mystery that
the Triune God reaches out to people in love, seeking the deepest communion.
The reading from Exodus follows the apostasy of the people in worshiping the
golden calf. Moses again ascends the mountain to intercede, offering his own
life for the people This evokes yet another revelation of God as a merciful and
gracious God, “slow to anger and rich in kindness and fidelity,” truly a God
who knows the suffering and weaknesses of humanity and is constantly summoning
them back to his love and mercy.
The same theme is taken
up by the text from the Gospel of John, which contains one of the most quoted
New Testament texts: “God so loved the world that he sent his only Son, so that
everyone who believes in him might not perish but might have eternal life.” The
God who heard the cries of his people in Egypt, witnessed their affliction and came
down to save them through Moses, now sends his Son, so that everyone who
believes in him may be saved. For John judgment is not something that happens
at the end of history; it takes place within history, as people consciously
choose evil over good and turn away from the covenant God of love, mercy, grace
and truth. The ultimate mystery is that the Trinitarian God who reaches out in
love is the same God who gives freedom to reject that love.
Thus the feast of the
Trinity celebrates freedom, love, community, diversity and inclusiveness, God
does not exist in isolated individualism but in a community of relationships.
In other words, God is not a loner or a recluse. The Trinity embraces
diversity. This means that a Christian in search of Godliness must shun every
tendency to isolationism and individualism. The Trinity is Community.
Friday, 29 May 2026
Saturday, May 30, 2026 - For those who believe no proof is necessary, for those who do not no proof is sufficient. Which kind of person are you?
To read the texts click on the texts: Jude 1:17,20-25; Mk 11:27-33
Mark links the incident
of the Challenge to the authority of Jesus (11,27-33) with the incident of the
Cleansing of the Temple (11,15-19). When asked by the Pharisees where his
authority comes from, Jesus points back to the baptism of John and so to his
own baptism (1,9-11) where he received the invitation to be both slave and son.
Since they are not able to answer because whatever answer they give will result
in their condemnation, Jesus too refuses to answer their question. The point
that Mark seems to be making is that the authorities had closed themselves to
the revelation of God in Jesus and so would not be willing to accept Jesus as
God’s chosen one. There would not be much use in trying to explain to those who
were not open to listen.
We sometimes make up our
minds about something and take so rigid a stand about it that we are then
unwilling to change our stance or see someone else’s point of view. The danger
of this attitude is that we might miss out on learning something new and the
revelation that the situation or person makes to us.
Thursday, 28 May 2026
Friday, May 29, 2026 - If the Lord were to come to the tree of your life, would he find fruit or only leaves?
To read the texts click on the texts: 1 Peter 4:7-13; Mk 11:11-26
In the first part of
today’s text Mark uses what is know as a “sandwich construction”. This means
that he begins narrating an incident, interrupts it by another incident, which
is completed, and then the first incident, which was begun and left incomplete,
is completed. There are various reasons for the use of this technique.
Here, Mark begins by
narrating what is known as the cursing of the fig tree (11:12-14). Only Mark
tells us that ht was not the season for figs and yet, when Jesus did not find
any fruit on the tree he cursed the tree. It is the only miracle that occurs
within the Jerusalem section of the Gospel and the fact that it destroys nature
does not fit the pattern of the other miracles of Jesus, which make people
whole. Mark wants his readers; therefore to see the symbolic character of the
miracle of the cursing of the fig tree and associate its fate with the fate of
the Temple, which is also not producing the fruit, at is meant to produce.
Mark keeps in suspense
what happens to the fig tree till much later (11:20-21), after he has narrated
the incident that he places in the middle of the sandwich. This is what is
known as the Cleansing of the Temple (11:15-19). It is an incident that is
narrated by all the four Gospels though John narrates it quite differently from
the manner in which the Synoptics do and even within the Synoptics there are
slight differences. Mark is the only one of the evangelists who tells us that
Jesus would not allow anyone to carry anything through the temple which indicates
that for Mark Jesus has the power to determine what activity is proper to the
Temple. The teaching of Jesus is a combination of two Old Testament texts
Isaiah 56:7 and Jeremiah 7:11. The chief priests and scribes take affront when
they hear about this incident and look for a way to kill Jesus.
Mark then continues the
first incident (the cursing of the fig tree) and completes it (11:20-21). The
fig tree has indeed withered. This is what will happen to the Temple if it
continues in the way of the fig tree, namely if it does not produce the fruit
required of it.
Peter is amazed that the
fig tree has withered and comments on it (11:22). This gives an opportunity for
the Marcan Jesus to teach has disciples about prayer (11:23-25). The first
saying about the mountain being thrown into the sea (11:23) brings out
forcefully through a dramatic metaphor what is possible for one whose faith
does not waver. The second saying (11:24) applies to the community the general
principle of the previous verse, namely that there must be absolute confidence
in prayer.
The final saying (11:25)
speaks about forgiveness as a condition to receive the forgiveness of God. This
is because if there is unforgiveness in one’s heart it is not possible to
receive the forgiveness of God. The unforgiveness acts a block to receiving
God’s forgiveness.
Most doctors today are
convinced that the larger majority of the illnesses we suffer are
psychosomatic. This means that because our mind/heart/internal (psyche) is
affected, our body/external (soma) will also be affected. Keeping grudges,
harbouring feelings of revenge, nurturing anger and not forgiving are sure ways
to spoil one’s health. Illnesses like acidity, hyper tension, fistula, piles,
stress diabetes, high blood pressure and many others can be controlled and even
avoided if one removes all the negative from one’s heart and mind.
Wednesday, 27 May 2026
Thursday, May 28, 2026 - Our Lord Jesus Christ, the Eternal High Priest - We can be united even in our diversity
To read the texts click on the texts: Isa 6:1-4,8; Heb2:10-18; Jn 17:1-2,9-14-20
The feast of Our Lord
Jesus Christ, The Eternal High Priest was instituted in 2013, to remind us of
the High priesthood of Jesus Christ and the effect of that priesthood on the
whole world. John tells us succinctly of the purpose of God’s sending his Son
into our world “‘For God so loved the world that he gave his only Son, so that
everyone who believes in him may not perish but may have eternal life. ‘Indeed,
God did not send the Son into the world to condemn the world, but in order that
the world might be saved through him” (Jn 3:16-17). This is why God chose the
name Jesus for his name because the name means “God saves” (Mt 1:21). God in
Jesus is Saviour.
Besides being Saviour, he
is also high priest., When he spread his arms on the cross, he did it to
embrace the whole word. Paul explains this well when he says to the
Corinthians, “in Christ God was reconciling the world to himself, not counting
their trespasses against them, and entrusting the message of reconciliation to
us” (2 Cor 5:19).
The Gospel reading chosen
for the feast is from the latter part of the Priestly prayer of Jesus in Jn 17.
In these last verses, Jesus prays for his disciples and for us who will believe
because of the disciples’ word. If the content of this party of the prayer can
be summarized in one word, it would be Oneness, Harmony, Unity, Union. Just as
the Father, Son and Spirit are distinct yet united, so are we called to that
Unity even in diversity. We do not need to eb uniform to be united., We can be
separate and distinct and yet we can be united. We can be of different colours
and creeds, we can be of different nationalities and backgrounds and yet we can
be one united humanity.
In our world which is
torn because of division and strife, we pray that the feast of Our Lord Jesus
Christ, the Eternal High Priest will be an occasion to come together as one
family of humans and be united even in our diversity.
Tuesday, 26 May 2026
Wednesday, May 27, 2026 - How would you define honour? What does your definition say about you?
To read the texts click on the texts: 1 Peter 1:18-25; Mk 10:32-45
In this pericope Jesus
predicts for the third and final time that he is to suffer and die and be
raised (10,32-34). It is the most detailed of all the three. Here too, like in
the case of the two previous Passion and resurrection predictions there is a
misunderstanding. This time it is on the part of James and John who want places
of honour in the kingdom. In response to Jesus’ question of whether they are
able to drink the cup that he must drink and be baptised in the baptism with
which he must be baptised, they say that they are able. Jesus promises that
they will indeed drink the cup and undergo the baptism, but cannot he cannot
determine the position of places in the kingdom. That role is left only to the
Father.
The other disciples who
become agitated with the request of the brothers are in the same boat as they
are, and once again Jesus has to teach them the way of the kingdom. Only those
willing to serve others can hope to have a place of honour in the kingdom. The
last verse of this section points to the Son of man who has come to show the
way to the kingdom through his service.
The attitude of the ten
towards James and John may be termed as confrontation. This often happens when
one desires what the other person is striving for and so feels jealous and
envious of the other. It also leads to backbiting and thinking ill of the other
like the ten did in the case of James and John. An alternative to confrontation
is the attitude of “care-frontation” which would involve challenging the other
person to rise above trifles and that, which is not necessary. It arises out of
a genuine concern for the good of the person.
Monday, 25 May 2026
Tuesday, May 26, 2026 - What is the thing, which is the person, what is that event which is preventing you from working for the kingdom? Will you give it up today?
In response to the statement of Jesus that it is impossible for the rich to enter the kingdom of God, Peter states that they as disciples have left everything to follow Jesus. The response of Jesus is a reassurance that what they have given up will be replaced by the new bond that they will share with each other both in this life and in the life to come. It must also be noted that the Marcan Jesus also mentions persecutions as being part of the lot of the disciples. These are to be expected by anyone who is a true witness of the Gospel. The last verse of this pericope speaks about the reversal of status that will be part of the kingdom indicating that that the values of the world do not apply in the kingdom.
When we sacrifice something for a cause we
must realise that our reward must be the sacrifice itself. The reason why we
sacrifice is because we believe in the cause, whether it is helping the poor,
reaching out to the needy or any other and we must gain our satisfaction from
the understanding that someone has lived more fully because of the sacrifice
that we have made.
Sunday, 24 May 2026
Monday, May 25, 2026 - Blessed Virgin Mary, Mother of the Church - How will you show that you are part of the Church of God founded by Jesus?
To read the texts click on the texts: Acts1:12-14; Jn 19:25-27
Pope,
St. Paul VI declared Mary as Mother of the Church on November 21, 1964. In
2018, Pope Francis reinvigorated the title by proclaiming the Monday after
Pentecost as the Memorial of the Blessed Virgin Mary, the Mother of the Church.
Through Scripture and tradition, we clearly see how Mary has been “Mother of
the Church.”
The
Synoptic Gospels provide an account in the ministry of Jesus, when the mother
of Jesus and his brothers and sisters approach the house where Jesus was
teaching (Mt 12:46–50, Mk 3:31–35, Lk 8:19–21). When word reaches Jesus that
his mother is outside, he says, “My mother and my brothers are those who hear
the word of God and act on it” (Lk 8:21). In Luke more clearly than in the
others Synoptic Gospels, Jesus is pointing to Mary no merely as his physical
mother or the one who gave birth to him and brought him into the world, but
also as one who is mother to him because like him she too does the will of God.
In
the first reading chosen for the memorial, we read how Mary is with the eleven
before the choice of Matthias and also before Pentecost. The presence of Mary
with the disciples whom Jesus left behind is an indication that she was an
integral part of the ministry of Jesus and also one of those on whom the Spirit
was poured at Pentecost. As mother of Jesus, she is also the mother also of the
disciples and all others who believe in Jesus. In the Gospel text from John, it
is from the cross that Jesus hands his mother over to the beloved disciple.
While the beloved disciple is indeed a historical figure, he/she can also be
anyone who loves Jesus. The command of the Lord to such a disciple, who loves
him, is that he/she must also take his mother into their home because she is an
integral part of the family of Jesus. As a matter of fact in the Gospel of John
this is how Church is described. The Spirit of Jesus (which he breathes before
his death), the beloved disciple (anyone who loves Jesus) and the mother of
Jesus. These three elements make up church. These three are what church is all
about in the Gospel of John.
So
today let us realize that we cannot really have a full church, the church of
the Lord unless his mother is in that church as well. I am fond of saying that
if Mary had to say NO we would never have had Jesus. We remember the words that
we recite in the Memorare “It was never know that anyone who fled to her
protection was left unaided.” And proof of that is again in the scriptures
where the mind of Jesus has changed because of the intervention of Mary at
Cana, (Jn 2:1-12) where Jesus turned water into sparkling wine.
How
will you show that you are part of the Church of God founded by Jesus?
Saturday, 23 May 2026
Sunday, May 24, 2026 - Pentecost Sunday - Will you open your heart to the promptings of the Spirit?
To read the texts click on the texts: Acts 2:1--11; 1 Cor12:3b-7, 12-13;Jn20:19-23
The
little boy was taken to the nursery school by his mother. Aware of his anxiety
being abandoned, the boy’s mother leaned down, kissed her son, and said, “Good
bye, my love. No one is leaving.” Each day, his mother would bid him farewell
with those same words. The boy was too young to recognize the paradox, and
embraced his new existence and quickly adjusted to new and frightening
surroundings. Day after day, and week after week, his mother bid the same
farewell: “Good bye, my love. No one is leaving.”
The
boy grew into adulthood, and there came a day when he was confronted with the
reality of having to place his mother in a nursing home. She – now elderly and
frail, with advanced Alzheimer’s disease – barely recognized him, often forgot
to eat, and simply could no longer care for herself. As he departed from her,
leaving her in her new and frightening surroundings, he remembered her words.
He leaned down, kissed his mother, and said, “Good bye, my love. No one is
leaving” – words his mother recognized even though she no longer recognized
him. A tear appeared in her eye, as she clasped his hand and repeated,” Good
bye, my love. No one is leaving.”
This
is Jesus’ message to his disciples on his departure to the Father: “Good bye,
my love. No one is leaving”.
Jesus
is departing from us, out of our sight. We find ourselves in the new and
frightening surroundings of this life, in a place where we are uncomfortable
and often feel ill-equipped to carry on. And yet, Jesus continues to assure us
of his continued presence through his gift of the Holy Spirit. This is why,
though he said good bye, he is not leaving. This is shown in the Gospel text of
today when he comes to the frightened disciples after his Resurrection, with a
twofold greeting of peace. These disciples, who fled in fear at Jesus’ arrest,
are now themselves forgiven and told to continue his mission from the Father.
Though they abandoned Jesus, he will not abandon them though they failed him;
God’s love will not fail them. Then, reminiscent of God’s action at creation,
Jesus breathes on them, and gifts them the gift of the Spirit and with it the
gift of new life. They have become a new creation.
Along
with the gift of the Spirit is also a commission to forgive or retain sin.
“Retaining sin” is not a juridical act. It is not just the eleven but the
“disciples” who are gathered in the room. John uses the term ‘disciples’ for a
much larger group than the twelve or eleven. This group could also have
included women and so the commission has to do with something that is more than
juridical. So this means that through the gift of the Spirit, the disciples are
given power to take away the sin of the world and unmask and control the power
of evil as Jesus himself did. Through their just and loving actions in
imitation of the Lord, they are to communicate the unconditional love of the
Father.
At
Pentecost, as the Acts of the Apostles narrates, the Spirit of God – and
through the Spirit, God’s unconditional love – comes down upon the disciples,
resting on each of them and thereby bringing them and us together once again.
The disciples get a crash course as it were in the language of God. After
Pentecost the days of Babel and confusion are over. The great differences among
us, in culture and background, wealth and poverty, are scattered in “the rush
of a violent wind”. They are burned away by tongues of fire. Their nationality
or culture does not really matter. Each one hears the same message in his/her
native tongue simply because it is a language of forgiveness and love, and the
language of love is one.
The
unity which this love brings is summarized by Paul in his first letter to the
Corinthians. The Spirit is at work in each of us, always fresh and always new,
waiting to be translated into the language of our own lives, into the language
of love.
Our
world, however, is still tongue-tied. Babel, the parable of our first clash of
cultures and failure to communicate, is more than a mythic explanation of the
differences among nations and languages. It is an apt description of the human
condition itself. We often do not understand one another even when we speak the
same language. We remain stymied by our fundamental inability to accept the
differences among us.
It
is only to an extent that we try to accept the other, no matter how different
or foreign, that we come to understand the language of God. Only then is Babel
turned to Pentecost.
Friday, 22 May 2026
Saturday, May 23, 2026 - Would Jesus point to you as a beloved disciple today? Why?
To read the texts click on the texts: Acts 28:1-20; 30-31; Jn 21:20-25
The
first two verses of today’s text shift the focus from Peter to the Beloved
disciple. Like he does elsewhere, with other characters in his Gospel, John
reminds the reader of when the beloved disciple first appeared in his
narrative. The question of Jesus to Peter in 21:22: “If it is my will that he
remain until I come, what is that to you?” has caused consternation. John
already provides a correction of the misunderstanding that this disciple would
not die and so, this is not what Jesus meant. By using a favourite word of his,
“remain”, John points out what he means by Jesus’ seeming enigmatic words. This
disciple will indeed remain through the words that he has written in his
Gospel. Though he will die a physical death, he will continue to live in the
witness that he has given to Jesus in his Gospel. Just as Peter will give
witness to Jesus by dying a martyr’s death, the beloved disciple will give
witness to Jesus by his Gospel.
The
Gospel ends with a hyperbolic statement which also serves as a warning of how
the Gospel and all of scripture must be interpreted. The Gospel is only a
pointer and must be seen in that light. The person of Jesus is bigger than any
writing or Gospel can ever contain and, no matter how much is said of Jesus, in
the final analysis, it will always be inadequate. This does not mean that we
must not say what we know. Rather, it means that, even as we say what we know,
we must realize that there is much more that we do not know and so cannot say.
There
is an obsession with so many today with prolonging life. These use all kinds of
artificial means to try to look younger. They dye their hair black; get tummy
tucks, nose jobs, and even plastic surgery to remove wrinkles. They imagine
that they can cheat death and live forever. They hardly realize that what is
important is not the length of time one lives, but how one lives in the time
given to us. It is quality, not quantity that is important. Jesus’ words about
the beloved disciple are not about his living forever, or not dying, they are
about the witness that endures even after he dies. This means that each of us,
like the beloved disciple, has the ability to leave a legacy even after we are
gone from this world. It is up to us to decide what kind of legacy it is going
to be.
Thursday, 21 May 2026
Friday, May 22, 2026 - Be careful of saying you are a friend of Jesus, he will call you to live and love for him.
To read the texts click on the texts: Acts 25:13-21; Jn 21:15-19
The
first verse of today’s text links this section with the previous one (21:4-14)
through the words, “When they had finished breakfast”. It is a continuation of
the appearance of Jesus to the disciples at Lake Tiberius where, because they
obey his instructions, they are able to haul in 153 fish.
The
verses of today’s text narrate the conversation that Jesus has with Simon
Peter. Some are of the opinion that the reason why Jesus asks Peter three
questions is because Peter denied him three times. While this may be so, it is
also important to realize that the questions are all different. The first
question which Jesus asks is inclusive. It includes the other disciples, the
boat, the nets, and the fish. Jesus is asking Peter whether Peter loves him
more than he loves the other disciples and/or his livelihood. The second
question is direct and involves only Jesus and Peter. Everything else recedes
into the background. The spotlight shifts only to the two. Does Peter love
Jesus? Though the third question seems similar to the second, it is really
different because in it, Jesus asks Peter about friendship. It reads: “Simon,
son of John, are you my friend?” This is a crucial change from the earlier
question because, in 15:13, Jesus had explained the true meaning of friendship
when he said: “No one has greater love than this, to lay down one’s life for
one’s friends.” By affirming that Peter is, indeed, a friend of Jesus, he is
affirming his willingness to die for Jesus.
This
interpretation is confirmed by the fact that as soon as Peter affirms his
friendship, Jesus invites him to lay down his life. This invitation begins with
the double Amen in 21:18, and so marks the introduction of a solemn
pronouncement. The saying of Jesus that follows explains how, when Peter was
young, he fastened his own belt and went wherever he wished to go. This is an
indication of the freedom that Peter experienced earlier. However, soon he will
have to stretch out his hands and someone else will fasten his belt for him,
and take him where he does not wish to go. This is seen as a specific reference
to Peter’s death by crucifixion, and is confirmed by the explanation that John
gives in parenthesis in 21:19: “(He said this to indicate the kind of death by
which he would glorify God.)”
The
text ends with Jesus inviting Peter to follow him. Though this command of Jesus
may be seen as a general invitation to discipleship, here it means a specific
command to martyrdom and even death.
It
is significant that the call to martyrdom to Peter is given only after his
threefold confession of his love of Jesus, and he is given charge of the sheep
only after he has confessed this love. It is thus clear that there is no
coercion on the part of Jesus, but a call that Peter has accepted freely. Peter
knows, even as he answers, that trials and difficulties are part and parcel of
his commitment. He is aware that following Jesus is not going to be easy and
that he will be called to make great sacrifices. He is ready, willing, and
able.
The
call to follow Jesus today is a call that will continue to be heard as long as
there are people who dare to open their hearts to this call. While it will not
always be a call to martyrdom by death, like it was in the case of Peter, it
will always be a call to be a martyr or witness. This is because the voice of
Jesus can only be heard today in his disciples and he can be seen and
experienced only when those who profess to follow him reach out in love.
Wednesday, 20 May 2026
Thursday, May 21, 2026 - Are the troubles and difficulties of your neighbour as real to you as your own? Or do you regard their problems as of no consequence to you?
To read the texts click on the texts: Acts 22:30; 23:6-11; Jn 17: 20-26
In
these last verses of the prayer, Jesus expands the circle of those for whom he
prays to include believers of the future. Since Jesus did not come to make a
limited revelation, but one that was meant to embrace the whole world, it is
only appropriate that he pray also for those who will believe because of the
disciples’ word and witness. The primary invocation that Jesus makes here is
the all be one. It is a petition for unity. The reason for this petition is
that Jesus wants all those who will believe in him to share in the same
relationship that he shares with his Father. Just as Jesus and the Father are
one, so, he prays, that all believers will also share in this mutual
indwelling. When this unity is seen by those who do not yet believe, they, too,
will be inspired to know and believe that Jesus was indeed sent by God. Unity
of the community, which has as its source the unity of the Son and Father, will
be the drawing force that will lead others to Jesus. By the unity that is shown
in community, those who believe in Jesus will also be able to complete God’s
work in the same way in which Jesus did.
In
the last three verses of the prayer (17:24-26), there is a greater intensity.
Petition changes to want. This is not to be interpreted as selfishness but
rather, as audacity or confidence. Jesus is confident that his Father will give
him what he wants and also, that this is his Father’s will for him and all
believers. What Jesus wants is that God, he, and the believers, share in a
mutual indwelling. What he wants is that all be one. This oneness and unity is
expressed in the tangible reality of love.
Christianity
was never meant to be, and can never be, a private religion. Everything about
Christianity is both individual and communitarian. The seven Sacraments are
beautiful examples of the communal dimension of Christianity. This is because
Jesus did not come to make a private or esoteric revelation to only a small
group of individuals but to make a revelation to the whole world. Thus, the
community of believers today is faced with this challenge of showing the
communal dimension or unity of the community and so, drawing others to believe.
It is a tremendous privilege and responsibility. It is a privilege because we
are called to continue the work of Jesus himself and so share in the mission
entrusted to him by his Father. It is a responsibility because, as believers,
we cannot be complacent and content with our private devotions or individual
faith. We must manifest it to everyone
we meet. It is a faith that is to be shown in action, a faith that is to be
shown in tangible love.
Tuesday, 19 May 2026
Wednesday, May 20, 2026 - How do I measure my own success? Is my striving to “have more” or to “be more”?
To read the texts click on the texts: Acts 20:28-38; Jn 17:11-19
The
prayer of Jesus continues with a prayer for the disciples. In the first verse
today, Jesus prays for God’s protection for the disciples and the oneness that
they must share. This unity must be like the unity that the Son, Jesus, shares
with God, his Father. While Jesus was on earth, he was able to instruct his
disciples on this unity and show it in his own words and actions. Now that he is going to the Father, he
entrusts this teaching to God. The “world”, with its own set of values and way
of proceeding, will try to draw the disciples away from the teaching of Jesus,
much like it drew Judas Iscariot. Yet, he was the one who decided that he
wanted to break away from the community and align with the “world” and so, made
his choice. The disciples need to be given the same strength that Jesus had and
be sanctified in the truth.
It
is so easy to be sucked in by all that the “world” has to offer. The lure of
money, riches, and the desire to have more, are tempting and inviting. Success
is often measured by how much a person has rather than by how much he/she is.
This results in a striving to possess more and more even, if at times, it is at
the cost of someone else having less than is their due. The prayer of Jesus for
his disciples must be read today in this context and we need to constantly ask
ourselves if, as his disciples, the prayer that he made is having its desired
effect on us.
Monday, 18 May 2026
Tuesday, May 19, 2026 - Does my prayer show in action? How?
To read the texts click on the texts: Acts 20:17-27; Jn 17:1-11
Chapter
17, from which we will read today, tomorrow, and the day after, is titled “The
High Priestly Prayer” of Jesus. However, this may also be seen as a farewell
hymn of praise to God. This farewell is not simply the death of Jesus, but is
the “departure” from this world, a return to the Father, after completing the work
entrusted to him. It is thus a prayer of thanksgiving and confidence. Since is
the last prayer before the Passion Narrative, which begins in Chapter 18, it
must also be interpreted with this in mind. The intimacy that Jesus shares with
the Father shines through every sentence of the prayer. Jesus speaks in this
prayer directly to God.
The
prayer is divided into three parts. In the first (17:1-5), though it seems that
he is praying for himself, what Jesus is really doing is giving thanks to the
Father for his graciousness and love. In the second part (17:6-19), Jesus prays
for his disciples and, in the final part of the prayer (17:20-26), Jesus prays
for those who will believe because of the disciples preaching, i.e. future
generations of disciples.
The
prayer begins with Jesus adopting a formal posture of prayer, looking up to
heaven, and addressing God as “Father”. On the one hand, this shows that Jesus
now distances himself from his disciples and, on the other, indicates the
intimate relationship that Jesus shares with God. The announcement of the
“hour” at the beginning of the prayer points to the fact that the prayer will
be directed to God, keeping this in mind. It is the “hour” of glorification
because during it, Jesus will obey God completely, and in that obedience, God
will be revealed and glorified. Jesus, as Son, has revealed God’s gift of
eternal life to all who were willing to receive it. Jesus has completed this
work on earth and now, he has to return to the Father in order to complete the work
of glorification.
The
work of glorification included making the name of God known to all. Jesus has
revealed the Father as Father and God as a God of unconditional and bountiful
love. The disciples have been able to see God revealed in Jesus and thus, have
kept God’s revealed word. Since Jesus is not going to be in the world in the
same way in which he was with the disciples, he prays for their protection.
This protection is to be manifested in the oneness that the disciples will
share to show those who do not yet believe, that Jesus has indeed come from God
and is with God.
Prayer
is not primarily words, but an attitude. This is what Jesus displays in his
prayer. The manner in which one addresses God displays the relationship that
one shares with him. “Father” was the most intimate term for Jesus to use and
it shows the oneness that he felt with God. Each of us has to find our own
intimate term with which to address God. It is important to realize that, after
Jesus, God can never be looked at with fear or trepidation, but only with
confidence, courage, and hope.
Prayer
does not begin with “me” but with God and his glorification. However, the
glorification of God is complete when love abounds, because where love is,
there God is. The effect of our prayer has to be seen in tangible love,
expressed in deeds, like it was in the life of Jesus.
Sunday, 17 May 2026
Monday, May 18, 2026 - When faced with a seemingly insurmountable problem today will you believe that you, like Jesus, will overcome?
To read the texts click on the texts: Acts 19:1-8; Jn 16:19-23
Though
the disciples think that they have understood everything that Jesus has said,
and that it is plain to them, they actually misunderstand. While Jesus has used
many figures of speech to make his points, the disciples mistakenly think that
he has used only one. They also do not realize that Jesus had spoken of a
future time when he would speak plainly and when things would be clear, and
erroneously think of that time as the present. Where Jesus was appealing to the
heart, the disciples used their minds. Their knowledge is an intellectual
knowledge and thus, focuses only on the present and not on the future. They
forget that the whole story of Jesus can only be completed with the departure
to the Father. This is why Jesus has to reorient them and remind them again of
the “hour”. The “hour” here is the hour of death which will result in the
scattering of the disciples. They will all abandon him at his death. Yet, Jesus
will not be alone because he knows that the Father will be with him, even if no
one else is. Thus, even when faced with the most difficult situation, namely
death, Jesus can have peace and this is the peace that he will gift to the
disciples. This peace will enable the disciples to stand up to all the trials
and tribulations they will encounter.
The
last words of Jesus here are words of confidence and hope: “But take courage; I
have conquered the world.” Even as he goes to his death, Jesus knows that
victory will be his. He will overcome, through his cross, all the negative
powers that try to prevent his love from reaching the ends of the earth.
It
takes courage to believe when we are faced with seemingly insurmountable
obstacles and difficulties of life. It is at times like these that our faith is
tested and tried. It is at times like these when we have to ask ourselves
whether we believe that God is still working for our good. To have courage in
the face of adversity, to believe in the face of trials, and to trust and have
faith when everything seems to be going wrong, is to have the confidence in the
Father that Jesus had. This attitude can be ours if we open ourselves to God’s
abundant grace and realize the impermanence of all that assails us. It is to
know that, like Jesus, we too will overcome the “world”. The movement from
present sorrow, pain and trial, to future joy, peace and hope, is possible and
even guaranteed because Jesus has overcome.
Saturday, 16 May 2026
Sunday, May 17, 2026 - The Ascension of the Lord - Will you proclaim the WORD in ACTION?
To read the texts click on the texts: Acts1:1-11; Eph 1:17-23; Mt 28: 16-20
Though
the First and Second readings and the Responsorial Psalm are common for all
three years A, B and C, the Gospel readings differ on Ascension Sunday. In year
A the Church reads from Matthew, in year B from the longer and canonical ending
of Mark (Mk 16:15-20) and in year C from the last chapter and verses of Luke
(Lk 24:46-53). While Mark and Luke clearly mention the detail of Jesus
ascending into heaven, Matthew does not. Yet, the scene in Matthew conveys a
depth of meaning that the other Synoptic Gospels find difficult to match.
Matthew’s
text is made up of two parts. The first of these is the encounter of the
disciples with the Risen Lord on the mountain in Galilee and the second is the
commission which the Risen Lord gives to his disciples. The encounter with the
disciples is described as a matter of fact, as an event which takes place
ordinarily. The response of the disciples to the appearance of Jesus is worship
mixed with doubt. This is to indicate that the Risen Jesus comes to a Church
that while it worships also wavers, while it believes also hesitates, while it
has faith also doubts. This is the Church to which the commission is given and
by sacrificing sensationalism, the text focuses on the words of the Risen
Jesus. The universalizing “All” before the revelation which Jesus makes about
his authority, before the commission that he gives the disciples, and before
assuring them of his abiding presence, makes the whole scene universal in
scope. The local Mission of Jesus has become now universal.
The
first reading from the Acts of the Apostles already sets the tone for the
Universal Mission which the disciples are given. Here they are commissioned to
be witnesses not only in Jerusalem but to the ends of the earth. However, even
as they are commissioned they are cautioned about two things. The first is
patience. They must wait for the gift of the Spirit with openness and
receptivity. The second is that it not for them to know too many details about
time, place and the like. Their job is only to be witnesses. To use the words
of St. Francis of Assisi, they are called to “Proclaim the Gospel at all times.
When necessary, use words.” They were meant to be those who could give evidence
for what they have seen and heard. They could not be witnesses unless they had
met the Risen Christ and unless their lives have been transformed by him. Their
testimony was about him, not just about what happened long ago and far away.
They were to give evidence about what they themselves have heard, seen,
experience
The
evidence that they were to give and the message that they were to proclaim, was
good news. The message was hope and light and love. It was a message which
Jesus himself had taught them and this is what they were to teach. This was why
even before Jesus sent them out, he made explicit that the authority was his
and not theirs. Their job was not to usurp this authority, but simply to
welcome all peoples to make the same discovery that they had made in their
faith journey, the discovery of the God of light and of goodness, of mercy and
of compassion, of justice and of reconciliation -- and not impose their own
cultural values or their own cultural traditions in the process. It was
allowing others to make that discovery freely and joyfully. Authority has been
given to Christ.
This
was remembered by Christians in the first century as is evident in the
community living which resulted as a result of the witness to the words and
deeds of Jesus. They also realized that the Church was but the body of the
Risen Christ and so had to continue to be an extension of him who was raised.
The
missionary movement of the Church stemming from the Mission command of Jesus
continued and does so even today. There are moments in the Church’s history in
which we see truly gracious, noble, altruistic and selfless acts of dedication
and service. A lot of good has been done in every continent and corner of the
earth because the Church continued to take seriously the command of Jesus.
However,
it is also true that sometimes we as Church seemed to have forgotten the real
message and concentrated on getting converts to the faith at any cost. This has
left in some places a memory of hurt, pain, loss and even suffering. We have
sometimes missed the point. The mistake that we sometimes make is to forget
that the authority rests with Jesus and not with us. Our role continues to be
only that of proclaimers who will “disciple” peoples everywhere by teaching
them through our lives what Jesus has commanded us and done in us.
Friday, 15 May 2026
Saturday, May 16, 2026 - Do you remember to add at the end of your prayer the words “not my, but your will be done”?
To read the texts click on the texts: Acts 18:23-28; Jn 16:23-28
The
death, resurrection, and ascension of Jesus will be the event that will enable
the disciples to pray, not only in Jesus’ name, but like he prayed. Through
this event, the disciples will enter into a new relationship with Jesus and
with God through him. This relationship will be a relationship of love. As God
showed his love for the world in sending Jesus, and Jesus showed his love for
the world by accepting the cross, so the disciples have shown love for Jesus
and God by accepting and believing that Jesus has come from God.
In
the last verse of today’s text the entire mission of Jesus is summarized. Jesus
has been sent by God and has come from God. After completing the mission
entrusted to him, he is returning to where he has come from: God. The story of
Jesus, which began with his coming from the Father ends, but also continues
with his ascending to the Father.
Prayer
in Jesus’ name and praying like Jesus means to believe, before we receive
something, that it will be given to us. It is a confidence that God is on our
side. We may not always be able to see at first glance how what we receive is
for our good, much like the cross that Jesus carried. However, it means that we
continue to trust and believe that all will be well because God is always in
control of any and every situation.
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