Is there enough oil in the lamp of your life? If not what will you do about it today? Mt 25,1-13

In the parable of today we will hear of the ten bridesmaids, five of whom were prepared and five unprepared, five of whom had oil and five of whom who did not. We are told that five were foolish and five were wise right at the beginning of the parable, because we cannot tell this just be looking at them. All ten have come to the wedding; all ten have their lamps burning; all ten presumably have on their gowns. The readiness is what distinguishes the wise from the foolish.. Five are ready for the delay and five are not. Five have enough oil for the wedding to start whenever the bridegroom arrives; the foolish ones have only enough oil for their own timetable.

It is easy to be good for a day if goodness is seen only as a means to an end. It is easy to be merciful for a day if mercy is seen only as a means to an end. However, if we see goodness and mercy and everything that is positive as an end in itself, then it is possible to be good and merciful and positive always. We are called then to be like the wise ones with our lamps always burning so that we will then be able to welcome the Lord whenever he comes.

Will you dare to die to self so that others may live because of you? Dt 30:11-14; Jn 12:23-26

Today the Society of Jesus celebrates the Feast of Jesuit Saints and Blessed, a day when we remember well-known and not-so-well-known Jesuits who lived out their Christian lives heroically. We may believe that the saints and blessed belong to a former age, but at the end of the millennium, Pope John Paul II commissioned a Martyrology for the 20th century, so that we might not forget the exemplary love of God and neighbor shown by so many 20th century Christian men and women. Jesuit provinces from around the world contributed the names of members who suffered and, in many cases, died for the faith during various persecutions.

Over three hundred names were gathered, including familiar names like Blessed Miguel Pro of Mexico, Fr. Alfred Delp of Nazi Germany, and Fr. Ignacio Ellacuria of El Salvador. Thirty Jesuits died in Nazi concentration camps, and almost fifty died at the hands of various Communist governments. In 1997 former Detroit Province Jesuit Thomas Gafney was murdered in India because of his stance against drug lords, and in 2001 Canadian Jesuit Martin Royackers was murdered in Jamaica, defending his parishioners from gang violence and political corruption.
Today we remember especially all those Jesuits persecuted for the sake of righteousness, and we pray that many more men will step forward and answer Christ's call to serve Our Lord in the Company of Ignatius Loyola.

The readings of today are aptly chosen for the feast. The grain of wheat has to fall into the ground if it has to bear fruit. This has been proved decisively in the life and death of Jesus and continues to be proved in the lives and deaths of numerous Jesuit saints and martyrs who in their unconditional following of the Lord have proved the truth of his words. It is their blood which continues to nourish the soil on which the Church flourishes and grows.

If you were told that you have only one more day before the Lord called you to himself, what three decisions would you make? Romans 15,14-21; Philippians 3,17 – 4,1; Lk 16,1-8

The text of today contains a parable found only in the Gospel of Luke and which is often titled as the Parable of the Dishonest Steward. In the Parable, the steward is about to be dismissed because of charges against him of squandering his master’s property. Since he does not want to have to do manual labour or beg after his dismissal, he responds to the crisis in his life by taking the decision of reducing the debtor’s debts. The amounts mentioned are all large, and indicates commercial rather than household transactions. By the reduction of the debts, he gains the favour of his master’s debtors, which will stand him in good stead in the future. It is not clear whether the steward acted dishonestly through this action, because some presume that he was foregoing his own commission or acting righteously by excluding the interest prohibited by Deut 23,19-20. Despite this, however, most prefer the interpretation that the steward continued to be dishonest and arbitrarily reduced the amounts of the debts. By doing this, the steward casts an aura of goodness on his master and also provides for his own future. The point of the parable of the parable is not so much honesty or dishonesty, but a call to cast caution aside, seize the opportunity and make provisions for the future before God. The kingdom is here.

Do you believe that you have been forgiven/accepted/loved? Will you forgive/accept/love in return? Romans 14,7-12; Philippians 3,3-8; Lk 15,1-10

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

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

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

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

COMMEMORATION OF THE FAITHFUL DEPARTED - DEATH THOU SHALT DIE

Whenever The Commemoration of the faithful departed (All Souls) falls on a Sunday, the following Sunday is the Feast of the Dedication of the Basilica of St. John Lateran. Each of these days in its own way is an invitation to reflect on the meaning of God’s people gathered to be church.

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

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

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

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

The Gospel text is addressed to all those who accept the message of Jesus unlike those in Chorazin and Bethsaida. To understand it fully, two points must be kept in mind. The first is that it is placed by Matthew after three “negative” passages which begin at 11:2. These are the response of Jesus to the disciples of John the Baptist to their question whether Jesus was the Messiah, the exasperation with the crowd who do not recognize John nor Jesus, and the denunciation of the cities of Chorazin, Bethsaida and Capernaum. Indeed, this entire section of Matthew’s Gospel seems to lean on a sense of apparent “failure” on the part of Jesus to measure up to the expectations that all around him had in terms of what a “Messiah” would look like or act like.

The second point is that this text is clearly a Matthean composition and is made of three elements. This first two of these are found in Luke but in different contexts and the third is exclusive to Matthew. In Matthew, the audience is clearly the crowds and so the words of Jesus here are meant for all. The passage, appearing as it does in this context, seeks to state that despite so much doubt and negativity, that despite so much blindness and such closed attitudes, this is not the last word. Despite the fact that Jesus’ message has been questioned by John the Baptist, rejected by many and especially the wise and understanding and not paid heed to by the cities, yet the invitation and message will find acceptance among the open and receptive of which there are still some left. There is no arbitrariness in this. Rather, it is simply true that for the most part the wise tend to become proud and self-sufficient in their wisdom and particularly unreceptive regarding the new and the unexpected. On the other hand, the childlike are most often unself-conscious, open, dependent, and receptive. They are willing to let God work in their lives. They have not decided in advance how God must act and are willing to let God be God. They are willing to believe that in Jesus, God has indeed brought salvation from sin, failure and even death itself. Jesus himself is an example of such openness, which allowed him to receive everything directly from God. It is his intimacy with the Father which is responsible for this grace.

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