Friday, November 6, 2015 - If you were told that you have only one more day before the Lord called you to himself, what three decisions would you make?

To read the texts click on the texts: Rom 15:14-21; 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.

Thursday, November 5, 2015 - All the Saints and Blessed of the Society of Jesus - Will you dare to die to self so that others may live because of you?

To read the texts click on the texts: 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 millenium, 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.

Thursday, November 5, 2015 - Do you believe that you have been forgiven/accepted/loved? Will you forgive/accept/love in return?

To read the texts click on the texts: Rom 14:7-12; 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.

Wednesday, November 4, 2015 - What are the things, which are the persons, which are the events that are preventing you from following? What will do about them today?

To read the texts click on the texts: Rom 13:8-10; Lk 14:25-33

The sayings in these verses are addressed to the large crowds that are following Jesus. Those who wish to follow are asked to consider the cost of that following and to check whether they have it in them to persevere. Three conditions are laid down to following. The first (14:26) is renouncing family ties. This of course does not mean hating family, but means not letting anyone including family come in the way of following. When it comes to a matter of choice, following Jesus must take precedence over family ties.

The second condition (14:27) is carrying one’s cross. While in Luke 9:23 the challenge is to “take up” one’s cross, here it is to carry it. This means that the disciple who intends to follow Jesus must be prepared to face the same fate as Jesus, which will include rejection, ignominy and even death.

Before the third condition of giving up possessions (14:33), two parables are told to illustrate the folly of failing to consider what following would entail. These parables are found only in Luke’s Gospel. The first (14: 28-30) is about a man who intends to build a tower, but would not do so until he has first counted the cost of doing so. This calculation is done not after he has begun the work, but before he begins it, in order to ensure that he can finish what he has begun. If he does not do, he will be ridiculed. The second parable (14:31-32) is about a king who before he can go to war with another king would first ensure that he has enough soldiers and strength to resist the other. If he realises that he does not have enough, prudence will demand that he not start the war, but instead sue for peace. In the same way anyone who wishes to be a disciple must first count the cost and only on finding that he/she has the strength to persevere, must dare to follow.

The third condition (14:33) is that of giving up possessions or total renunciation. This means that nothing or no one can be allowed to come in the way of following Jesus on mission. If one allows oneself to be restrained by things or persons, one cannot be a disciple in the true sense of the word.

We can come up with numerous excuses why following Jesus today is not easy. However, no matter what they might be, they will still remain excuses. If we are determined to follow and are convinced of his call, excuses cease and following begins.

Tuesday, November 3, 2015 - When was the last time you did an act without expecting anything in return? Will you attempt to do such an act today?

To read the texts click on the texts: Rom 11:29-36; Lk 14:12-14

In the context of the meal to which Jesus was invited and in which he noticed how guests chose places of honour, the Lucan Jesus directs these verses to the host. The challenge in these verses is that the host not invite others in order to gain a private advantage. The four groups that one must not invite (friends, brothers, relatives and rich neighbours) are balanced by the four groups that one must dare to invite (the poor, the crippled, the lame and the blind). The point of inviting the latter group is that they will not be able to repay the favour. The reward or repayment for such an act will come from God himself.

If we understand that unconditional love means expecting nothing in return from the person that one loves, then we can understand what Jesus is inviting us to in the text of today. However, many of us like to keep a record of the right that we have done for others so that they might do the same for us. Our relationships are built on barter rather than love.

COMMEMORATION OF THE FAITHFUL DEPARTED - PRAYER

Heavenly Father, your Son Jesus revealed you to us as a God of the living and not of the dead.  We believe that you are the source of life and all that comes from you is life in abundance.

We come before you with grateful hearts for all the blessings you showered on our near and dear ones in this life. We thank you for taking them to yourself because we know they are alive with you and enjoying a life that is eternal and will never come to an end.

We pray Father for each one of gathered here that we may lead lives that are centred on you. Let us always remember that you are a gracious and generous God and that you always want what is best for us. Give us the grace not to have any regrets about the past or to be obsessed with the future, but to live fully in the present moment. Let us so live our lives that if you were to call us to yourself even at this moment, we will be ready to come to you our God of love and life.

We ask our Blessed Mother Mary to continue to be our intercessor and give us her courage to say yes. We ask this through Christ your son our Lord who lives and reigns with you and the Holy Spirit, one God forever and forever.

Monday, November 1, 2015 - Commemoration of the Faithful Departed - “Death thou shalt die”

To read the texts click on the texts: Isa 25:6-9; 1 Thess 4:13-18; Mt 11:25-30

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 the day 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 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.

If in the past the focus of the feast was on praying for the deliverance of the “souls” in purgatory who were regarded as the “Church suffering” and needed our prayers so that they could join in heaven the saints and add to the number of the “Church triumphant”, today the focus is different. This focus is brought out through the readings suggested for this day.

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 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 also 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 of doubt and negativity, that despite so much of blindness and closed attitudes, this is not the last word. Despite the fact that Jesus’ message has been questioned by John the Baptist, rejected by many and especially the wise and understanding and not paid heed to by the cities, yet the invitation and message will find acceptance among the open and receptive of which there are still some left. There is no arbitrariness in this. Rather, it is simply true that for the most part the wise tend to become proud and self-sufficient in their wisdom and particularly unreceptive regarding the new and the unexpected. 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 and not his religious genius, 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. 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 transition from one kind of life to another. In the words of the sixteenth century poet John Donne: “Death, thou shalt die”. 

Sunday, November 1, 2015 - ALL SAINTS DAY

To read the texts click on the texts: Rev 7:2-4,9-14; 1 Jn 3:1-3;Mt 5:1-12a

“I want to be in that number when the Saints go marching in”. These words from the popular spiritual song “When the Saints Go Marching In” can be regarded as one of the two important reasons why we celebrate the feast of All Saints.

In the eighth century, Pope Gregory III consecrated a new chapel in the Basilica of St. Peter to all saints on November 1, and he fixed the anniversary of this dedication as the date of the feast. In the ninth century, Pope Gregory IV extended the celebration of All Saints for the entire Church and since then, the Church celebrates the feast of all Saints on this date.

While the celebration of this solemnity may be seen on the one hand as a remembrance or memorial of the numerous courageous men and women who lived lives of selfless love, it may also be seen as an event which makes each of us aware that we, too, as those who have gone before, are capable of living such lives. It is a celebration of possibilities, potential and promise. They could, we also can.

This possibility and potential is brought out vividly in the first reading from the Book of Revelation. While on the one hand there are the chosen one hundred and forty four thousand made up of twelve thousand each from the twelve tribes of Israel, there is also the great multitude from every nation and tribe and language. This great multitude is a demonstration that the possibility of being included is a very real one and that everyone who desires it can receive it. While it is true that the choice is made by God, we as humans can desire it by being willing to be washed in the blood of the lamb. This means the willingness to undergo persecution, trials and tribulations and resisting the pressure to conform to values of the “world” which include selfishness and self centeredness.

This willingness not to conform is precisely the reason why, in the Gospel text of today, Jesus can declare as “blessed”, those who in the eyes of the world might seem as those who are cursed. This declaration is a confident assertion of the reality that is now and here. The beatitudes are not a “wish list” nor a projection of the future state of what is to come. They are not conditions for discipleship or preliminary requirements for an initiate. Rather, they describe those who belong to the community of the Lord. They describe the Saints.

The nine pronouncements, or declarations, are thus not statements about general human virtues. Rather, they pronounce blessing on authentic disciples in the Christian community. All the beatitudes apply to one group of people. They do not describe nine different kinds of good people who get to go to heaven, but are nine declarations about the blessedness, contrary to all appearances, of the eschatological community living in anticipation of God’s reign.

“Poor in spirit” definitely includes being economically poor, but goes further than literal poverty. It refers also to an absence of arrogance and the presence of dependence. It refers to an absence of ego and a presence of awareness that one’s true identity is found only in God.

The “mourning” of disciples is not because of the loss of something personal or because of the death of a loved one. It is a mourning that is outward in that the mourning is because things are the way they are. The mourning is because God’s will is not being done and represents also a desire to do it. It is mourning because of what is not and also because of what can be.

 Meekness in the third beatitude represents not a passive attitude of endurance or as is sometimes understood: gullibility. Rather it is an active disposition that will refuse to use violent means. This refusal does not represent inability, weakness or impotence. It represents instead a deliberate choice of one’s way of proceeding.

This is also what is meant by the desire or hunger for righteousness or justice. It is the courage to do God’s will here and now with the confidence and optimism that the kingdom is indeed now and here.

The disciples are pure in heart or have a single minded devotion to God and will not be swayed by things that are temporary and passing. They will not be divided or serve two masters. They will serve the Lord and the Lord alone.

This single minded service of the Lord will also enable them to work for peace and reconciliation. They will bring together people of different experiences, races, religions, and languages not through any kind of coercion or force, but through the example of consecrated and selfless lives. All this they will do with a deep sense of joy, because they know that this is really the only way to live fully and completely the life that God in his graciousness has bestowed.

It is the same God who calls them his children and to whom he is Father. The disciples know that this is indeed what they are because they live lives that are in keeping with their call.

The elder who invited John to identify those robed in white continues to invite us not only to identify them today, but also to have the confidence that, if we dare to live as Jesus has lived and shown us and as the Saints who have gone before us have lived, then we too can be counted in that number.

Saturday, October 31, 2015 - Do you agree with this statement, “Humility is a funny thing, once you think you’ve got it, you’ve lost it”? Why?

To read the texts click on the texts: Rom 11:1-2,11-12, 25-29; Lk 14:1,7-11

Since the text of today includes 14:1,which spoke of a Sabbath setting, this text must be seen in that light. The text is set in the context of a meal, and contains instructions on behaviour to guests who were invited. 

Meals were important social ceremonies, and very little was left to chance. In his instructions, Jesus advocates what may be termed as practical humility, with words from Proverbs 25:6-7. It must be noticed that when the host asks the guest to move down from the place of honour, no term of address, respect or affection is used, whereas when the host invites the guest to move up, the guest is addressed as “friend”. The future tense that is used in 14,11 (“will be humbled”, “will be exalted”) points beyond the immediate situation to the reversal of values that is characteristic of the economy of God’s kingdom. 

When one realises that God accepts one unconditionally, the result is practical humility.

Saturday, October 31, 2015 - St. Alphonsus Rodriguez SJ (1533-1617)

To read the texts click on the texts: Eph 6:10-18; Lk 14:1,7-11

Alphonsus Rodriguez SJ (1533-1617) was the spiritual director of St. Peter Claver who is known as the slave of slaves. It was the influence of Alphonsus that inspired Peter to give himself so completely to God in his service of slaves.

Alphonsus’s early years in Segovia, Spain, was a story of tragedies. When he was fourteen, his father died and he left school to help his mother run the family business. At twenty-three he married, but his wife died in childbirth three years later. Within a few years his mother and son also died. On top of this, his business was failing, so he sold it. Recognizing a late vocation to religious life, he applied for admission to the Jesuits at Segovia, but was refused because he was not educated. Undaunted, Alphonsus returned to Latin school, humbly bearing the ridicule of his adolescent classmates. Finally, in 1571, the Jesuit provincial accepted him as a lay brother. He was sent to Montesione College on Majorca, where he served as doorkeeper for forty-five years.

Whenever a visitor rang the bell of the College, Alphonsus would go to admit the visitor with the words, “Yes, Lord I am coming”. Legend has it that on one occasion Jesus and his mother Mary did actually appear to him.

His post allowed him to minister to many visitors. And he became spiritual adviser to many students. He exerted wide-reaching influence, most notably in guiding St. Peter Claver into his mission to the slaves.

Alphonsus adhered to a few simple spiritual guidelines that navigated him through his troubles and trials. For example, a method for finding joy in hardship:

“Another exercise is very valuable for the imitation of Christ—for love of him, taking the sweet for the bitter and the bitter for sweet. So, I put myself in spirit before our crucified Lord, looking at him full of sorrow, shedding his blood and bearing great bodily hardships for me.

As love is paid for in love, I must imitate him, sharing in spirit all his sufferings. I must consider how much I owe him and what he has done for me. Putting these sufferings between God and my soul, I must say, “What does it matter, my God, that I should endure for your love these small hardships? For you, Lord, endured so many great hardships for me.” Amid the hardship and trial itself, I stimulate my heart with this exercise. Thus, I encourage myself to endure for love of the Lord who is before me, until I make what is bitter sweet. In this way learning from Christ our Lord, I take and convert the sweet into bitter, renouncing myself and all earthly and carnal pleasures, delights and honors of this life, so that my whole heart is centered solely on God”.

In his old age, Alphonsus experienced no relief from his trials. The more he mortified himself, the more he seemed to be subject to spiritual dryness, vigorous temptations, and even diabolical assaults. In 1617 his body was ravaged with disease and he died at midnight, October 30.

The Jesuit poet Gerard Manley Hopkins (1844-89) summarized the life of Alphonsus in these words:

Yet God (that hews mountain and continent,
Earth, all, out; who, with trickling increment,
Veins violets and tall trees makes more and more)
Could crowd career with conquest while there went
Those years and years by without event
That in Majorca Alfonso watched the door.

The Gospel text chosen for the feast is from the Gospel of Luke and is set in the context of a meal. It contains instructions on behaviour to guests who were invited. Meals were important social ceremonies, and very little was left to chance. In his instructions, Jesus advocates what may be termed as practical humility, with words from Proverbs 25:6-7. It must be noticed that when the host asks the guest to move down from the place of honour, no term of address, respect or affection is used, whereas when the host invites the guest to move up, the guest is addressed as “friend”. The future tense that is used in 14:11 (“will be humbled”, “will be exalted”) points beyond the immediate situation to the reversal of values that is characteristic of the economy of God’s kingdom.

When one realises that God accepts one unconditionally, the result is practical humility. This is what Alphonsus realised already in his life and now in his afterlife.