Wednesday, December 6, 2017 - Will someone go hungry today because you have more than you require? Will you dare to share at least a little with one person today?

To read the texts click on the texts: Isa25: 6-10; Mt 15:29-37

In a similar context, Mark narrates the story of the healing of a deaf man with an impediment in his speech, (Mk 7:31-37) Matthew omits this miracle and instead, introduces the miracle of the feeding of the four thousand. While the miracle of the feeding of the five thousand is the only miracle narrated by all the four Gospels, this miracle is narrated by Mark and Matthew. 

It seems clear that Mark wanted to show two separate feedings, the first and more abundant for the Jews (Mk 6:35-44) and the second and less abundant, for the Gentiles (Mk. 8:1-10), this cannot be Matthew’s intention, because in his Gospel, there seems to be no scope for a Gentile mission. This is why Matthew has altered Mark substantially. All of Mark’s references, to show this as a Gentile feeding, have been omitted or altered by Matthew. Thus, Matthew omits Mark’s Gentile location in the Decapolis, as well as the Markan note that some had come from a great distance. 

Matthew’s picture is thoroughly Jewish. The “God of Israel” who is praised in Matthew’s conclusion, is not a Gentile acclamation but is in the language of Israel’s own liturgy (Pss 40:14; 71:18; 105:48; Lk 1:68). In addition to preserving it simply because it was in Mark, Matthew seems to welcome another picture, useful in this section that portrays Jesus acting compassionately for Israel while in conflict with the Jewish leadership.  In Matthew’s retelling, the two feedings have been assimilated to each other, so that he emphasizes the similarities between the two feedings rather than the differences between them. The Messiah of Israel, typically, almost stereotypically, heals and feeds.

A number of interpretations have been given to explain this miracle. The main ones are:

(1) A miraculous event of feeding hungry people actually happened in the life of Jesus. Jesus was such a charismatic figure that people went away from his presence healed and filled.

(2) A symbolic meal was conducted by Jesus for his followers, foreshadowing the messianic banquet. This was later elaborated into a miracle story in which the numbers were exaggerated.

(3) Jesus gave the people a lesson in altruism or unselfishness by sharing with others the little food that he and his disciples had with them. This action of Jesus motivated others to do the same and there was enough for all.

(4) The story is not fact, but symbol. It summarizes the life of Jesus. His was a life of selflessness and service, a life of giving to everyone who was in need.

However the story may be interpreted, what comes across strongly is the concern and compassion that Jesus has for the crowd.  It is a practical concern, one that shows itself in action.

The abundance of the remains, even after such a large number of people have been fed, stresses the generosity of God, revealed in Jesus. Our God is a generous God who gives not only bread to the hungry, but even his very self. He showed this through the Incarnation and the ministry of Jesus. However, this was shown in the most perfect of ways on the Cross. The miracle is thus a call to accept the generosity of God and to show that we have accepted it by the generosity we show to others. 

Audio Reflections of Tuesday, December 5, 2017

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Tuesday, December 5, 2017 - What is preventing you from seeing and hearing God’s word today? What will you do about it?

To read the texts click on the texts: Isa 11:1-10; Lk 10:21-24

The Gospel text of today is found also in the Gospel of Matthew, but here, in Luke, it follows the return of the seventy (seventy-two) from mission and continues the note of celebration that this successful return began. 

There are three clusters of sayings. Today’s text contains the second and third of the three. The second cluster is addressed by Jesus to God. In it, he acclaims the Father for hiding revelation from the wise and intelligent and revealing it to infants. This theme is not new, and is also found in other Jewish wisdom literature. However, the next verse, which speaks about the relationship between the Father and the Son, is unique and distinctly Christological. The knowledge that God gives is “handed over” by the Father directly to the Son. This is the source of Jesus’ authority and is also why the Son is competent to reveal the Father as father. 

The third cluster of sayings is made by Jesus to the disciples. A blessing is first pronounced on the disciples for what they have seen, followed by an explanation. Even prophets and kings were not privileged to see the Son and hear him, but the disciples are so privileged.

The revelation that Jesus made was never meant to be a secret or restricted to only a few. However, since it was a revelation and was done in freedom and generosity, it had to be accepted in like manner. Any kind of a block, whether pride, a closed attitude, or a preconceived notion, would prevent one from seeing and hearing. Thus, it is not God or Jesus who restricts, but a person’s attitude which prevents the person from seeing and hearing. Openness, receptivity, and humility are required in order to receive the revelation that Jesus continues to make, even today. The ones who receive this revelation are indeed blessed.

Audio Reflections of Monday, December 4, 2017

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December 3, 2017 - St. Francis Xavier SJ - Will I in imitation of Francis Xavier keep on keeping on or will I give in and give up at the slightest sign of trouble?

To read the texts click on the texts: Zeph 3:9-10,14-20; Rm 10:8-17; Mt 28:16-20

Francisco  de  Jaso  y  Azpilicueta  (Francis  Xavier) was born on April 7, 1506 in Javier (Xavier), Kingdom of Navarre (present day Spain). In 1525, having completed a preliminary course of studies in his own country, he went to Paris, where he entered the Collège de Sainte-Barbe. Here he met the Savoyard, Pierre Favre (Peter Faber), and a warm personal friendship sprang up between them.

It was at this same college that Ignatius Loyola, who was already planning the foundation of the Society of Jesus, resided for a time as a guest in 1529. Ignatius soon won the confidence of both Favre first and later Xavier.  They offered themselves with him in the formation of the Society. Four others, Lainez, Salmerón, Rodríguez, and Bobadilla, having joined them, the seven made the famous vow of Montmartre, on August 15, 1534.

After completing his studies in Paris and filling the post of teacher there for some time, Xavier left the city with his companions on November 15, 1536, and turned his steps to Venice, where he displayed zeal and charity in attending the sick in the hospitals. On June 24, 1537, he was ordained priest along with Ignatius. The following year he went to Rome, and after doing apostolic work there for appointed, at the earnest solicitation of the John III, King of Portugal, to evangelize the people of the East Indies. He left Rome on March 16, 1540, and reached Lisbon about June. He remained there for nine months, and was noted for his apostolic zeal.

On April 7, 1541, he embarked in a sailing vessel for India, and after a tedious and dangerous voyage landed at Goa on May 6, 1542. The first five months were spent in preaching and ministering to the sick in the hospitals. He would go through the streets ringing a little bell and inviting the children to hear the word of God. When he had gathered a number, he would take them to a certain church and would there explain the catechism to them. About October, 1542, he started for the pearl fisheries of the extreme southern coast of the peninsula, desirous of restoring Christianity which, although introduced years before,  had  almost  disappeared  on  account  of  the  lack of priests. He devoted almost three years to the work of preaching to the people of Western India, converting many, and reaching in his journeys even the Island of Ceylon (now Sri Lanka).

Many were the difficulties and hardships which Xavier had to encounter at this time; yet he persevered and never gave up. In the spring of 1545 Xavier started for Malacca. He worked there for the last months of that year, and although he was successful, he was not as successful as he would have liked to be. About January 1546, Xavier left Malacca and went to Molucca Islands, where the Portuguese had some settlements, and for a year and a half he preached the Gospel to the inhabitants of Amboyna, Ternate, Baranura, and other islands in that area. It is claimed by some that during this expedition he landed on the island of Mindanao, and for this reason St. Francis Xavier has been called the first Apostle of the Philippines.

By July, 1547, he was again in Malacca. Here he met a Japanese called Anger (Han-Sir), from whom he obtained much information about Japan. His zeal was at once aroused by the idea of introducing Christianity into Japan, but for the time being the affairs of the Society of Jesus demanded his presence at Goa, and so he went there taking Anger with him. During the six years that Xavier had been working among the people, other Jesuit missionaries had arrived at Goa, sent from Europe by St. Ignatius; moreover some who had been born in India had been received into the Society.

In 1548 Xavier sent these Jesuits to the principal centres of India, where he had established missions, so that the work might be preserved and continued. He also established a novitiate and house of studies.

He started with Cosme de Torres, a Spanish priest whom he had met in the Maluccaand Brother Juan Fernández for Japan towards the end of June, 1549. The Japanese Anger, who had been baptized at Goa and given the name of Pablo de Santa Fe, accompanied them. They landed at the city of Kagoshima in Japan, on August 15, 1549. The entire first year was devoted to learning the Japanese language and translating into Japanese, with the help of Pablo de Santa Fe, the principal articles of faith and short treatises which were to be employed in preaching and catechizing. When he was able to express himself, Xavier began preaching and made some converts, but these aroused the ill will of the Bonzes, who had him banished from the city. Leaving Kagoshima  about  August,  1550,  he  penetrated  to  the centre of Japan, and preached the Gospel in some of the cities of southern Japan. Towards the end of that year he reached Meaco, then the principal city of Japan, but he was unable to make any headway here. He retraced his steps to the centre of Japan, and during 1551 preached in some important cities, forming the nucleus of several Christian communities, which in time increased with extraordinary rapidity.

After working about two years and a half in Japan he left this mission in charge of Cosme de Torres and Juan Fernández, and returned to Goa, arriving there at the beginning of 1552. He then turned his thoughts to China, and began to plan an expedition there. During his stay in Japan he had heard much of the Celestial Empire, and was anxious to spread the Gospel there. In the autumn of 1552, he arrived in a Portuguese vessel at the small island of Sancian near the coast of China. While planning the best means for reaching the mainland, he was taken ill, and as the movement of the vessel seemed to aggravate his condition, he was removed to the land, where a hut had been built to shelter him. In these poor surroundings he breathed his last.

One can only wonder at the apostolic zeal of Francis Xavier who in the short span of ten years traversed so many seas and visited so many countries to preach the Gospel. He is regarded as the Patron of Missions primarily for these reasons. He was beatified in 1619 and canonized with St. Ignatius in 1622.

The Gospel text from Matthew is from the last chapter and verses of the Gospel. They contain an appearance of the risen Jesus to the eleven disciples on a mountain in Galilee. The disciples are obedient to Jesus’ instructions because at the start of the text they are already at the mountain. The mountain is not named, but is a theological topos in Matthew. The mountain brings to mind the mountain of the temptation of Jesus (4:8) of the Sermon of the Mount (5:1) and of his transfiguration (17:1). In the first of these incidents, Jesus was offered all power and authority by the Devil, but refused to accept it. Now, God has given all power to Jesus. In the second, Jesus taught authoritatively (7:29) from the mountain, here he commands his disciples to teach as he taught. In the third, Jesus gave the three disciples only a glimpse of his future glory, now he reveals himself as totally glorified.

Matthew does not focus on the external appearance of Jesus because he wants the focus to be on Jesus’ words. The words of Jesus may be seen to be divided into three parts. They contain a Christological, an Ecclesiological and an Eschatological statement.

The Christological statement is that Jesus’ power and authority are now unbounded. The same Jesus, who was for a while mistreated by all, crucified on the cross, abandoned by God even at the point of his death, died and was buried, is now the Jesus in whose hands everything rests.

This statement leads to the Mission command to the disciples and explicates what ’Church’ means. The authority of the ‘Church’ has its foundation in the authority of Jesus. The ‘Church’ goes out to all nations with the authority of Jesus. No one or place is excluded. This Church is called to ‘make disciples’ primarily not by baptising people but by teaching them to observe the commands of Jesus. These commands may be summed up in the command to love (22:36-39). When one loves one’s neighbour as one loves oneself, then Church becomes present and visible.

The final verse of the Gospel is a promise of the abiding presence of the Lord with his disciples. Jesus, who fulfilled the “Emmanuel” prophecy in his life time, is the risen Lord who assures the disciples of his constant and ever abiding presence.

The manner in which Xavier lived his life and did Mission was one which shows that he had understood the Mission command of Jesus as it was meant to be understood. Through this person he touched the lives of all he came in contact with and revealed God as a God of love. Through his writings, he reached out far beyond the boundaries of his own country, indeed to the whole world.

Monday, December 4, 2017 - Do you give up when at first your prayers are not answered? Will you persevere in your asking today?

To read the texts click on the texts:  Isa 2:1-5; Mt 8:5-11

Weekdays in the season of Advent begin with the miracle of the healing of a Gentile officer’s servant. In Matthew’s narrative of this miracle, the focus of attention is on the sayings of both Jesus and the centurion. The centurion does not explicitly tell Jesus his request, but simply relates the situation of his servant. The fact that he addresses Jesus as “Lord” indicates that he is a believer (in Matthew, only those who believe in Jesus address him as “Lord”). Though the response of Jesus might be read as a statement (“I will come and cure him”) it seems better to read it as a question, “I should come and cure him?” Read as a question, it expresses hesitancy and fits in with Matthew’s portrayal of Jesus as the one sent only to the lost sheep of Israel. The centurion, however, responds with faith.

He regards Jesus as one who is under no power or authority. If he, though under the authority of his superior officers, can command and expect to be obeyed, then it is a sure fact that Jesus, who is above all and under no one, will surely be able to heal his servant. This is why there is no need for Jesus to even enter his house.

Jesus’ response to the centurion’s faith is to comment on the lack of faith of those to whom he had been sent, Israel. This lack of faith on the part of Israel, and faith on the part of the Gentiles, will lead to the inclusion of the Gentiles in the eschatological banquet.

 Faith has often been regarded, by some, as a verbal profession of belief. While this is necessary, what is more important is that faith be shown in action. The centurion did this. The confidence with which he approached Jesus is already an indication that, though he had not recited a creed, he had faith. His response to Jesus’ hesitancy is to respond with a positive word of confidence in Jesus’ ability to make whole. He knew in his heart that Jesus had the power, since Jesus’ authority was God’s authority and his word was effective because it was, in fact, God’s word. 

Audio Reflections of Sunday, December 3, 2017 the first Sunday in Advent

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Sunday, December 3, 2017 - First Sunday in Advent - Stay awake!!!!

To read the texts click on the texts: Isa 63:16-17,19; 64: 2-7;1 Cor 1:3-9; Mk 13:33-37

A man was being chased by a lion and began to run as fast as his legs would carry him, but he realized that the lion was gaining ground. He decided to change course and veered to the right, but as he turned, there was a tiger coming towards him. He was at his wits’ end and did not know what to do and so in his desperation he turned left to escape the tiger and soon found himself nearing the edge of a precipice. He was now perspiring not only from the strain of his effort but also because of fear that had gripped him. Then he woke up.

Are you awake or if you have been asleep have you woken up yet? “Stay awake!” is the rallying call of the Gospel text of today and sets the theme for the whole season of Advent. To stay awake – what does it mean for us today? What does it mean to stay awake when churches and other places of worship are being burned to the ground? What does it mean to wake up when women are being raped and dehumanized? What does it mean to stay awake when human beings are being tortured and killed mercilessly? What does it mean when our words and motives are being misunderstood?

It means very clearly that disciples of Jesus need not concern themselves with apocalyptic speculation or predictions of the future. They must remember that doing God’s will has no relationship to the timing of divine judgments. Neither should the disciples concern themselves with the fate of those who persecute them or who reject the message of unconditional love. The only question the master will ask is whether the servants have been faithful to their call as disciples, whether despite all odds they have been instruments of that love which he showed when he hung from the cross.

Being a disciple of Jesus does not just happen suddenly. It is a commitment that must be made constantly and a decision that must be renewed at every moment of every day. The root supposition of Jesus’ message is: we can aim higher. Holiness is possible. We are not obliged to merely accept the forces of cruelty, selfishness and oppression, within ourselves or in the world around us. We have to keep fighting against them and show them up for what they really are and once we have done all that is required of us; we must turn to God and open ourselves to his transforming grace and love.

This is also the message of the other two readings this Sunday. The prophet Isaiah is under no illusions about the selfishness and malice human nature is capable of. “Our sins blew u away like the wind”, he says. And yet, he goes on, “Oh that you would rend the heavens and come down”. If only the skies would open up and someone, something would come from outside of our troubled world and focus our attention on something other than ourselves and our narrow parochial interests! Something or someone from beyond ourselves to get our attention, move our gaze from our navels, and challenge us to work together rather than against one another.

In the Psalm, too, we hear the anguished voice of Israel, imploring God to look down from His heavenly throne – to save and shepherd His people. The psalmist, like Isaiah, is confident that Israel will indeed experience the protection of God who will come as he has always done in the past.

In this season of Advent, we declare that Isaiah’s cry has been answered. In response to the Psalmist’s plea, God has indeed looked down on his people and saved them in a way that they never imagined possible. This salvation is achieved not through violence or retaliating by throwing rock for thrown rock. The cry is not answered by retaining anger and resentment against those who seem to us to willfully and wantonly destroy places of worship and the homes of the innocent. It is not answered by taking up arms and indulging in the same vile acts that others have engaged in. It is answered as God comes in the flesh to be among us, full of grace and truth. It is answered as the Son of God dies and is raised for the whole of creation.

Paul encouraged the Corinthians by reminding them about God’s answer to the cry of the whole of creation. God’s grace has been given to them in Jesus Christ, and in every way they have been enriched by him. God is faithful.

With real anticipation we are called to live an ongoing life of faith, always open to what God promised to do, always trustful because God is faithful. Anticipation means staying awake, being alert and watchful. Thus Advent is a symbol of the Christian lifestyle. Not just a mood we experience at a certain time of year. We know that while we despair at many happenings today, our world is not forsaken by God. Our Spirits are turned from despair to trust.

The symbolism of Advent is the symbolism of preparing ourselves for the imminent arrival of God: not only his entry into human history, commemorated at Christmas, but also the impact he would have on our lives now, if we made ready to welcome him or indeed, in the case of many of us, reawakened our desire for God which we have managed to buy under a pile of other preoccupations.

As Jesus says in the Gospel text of today, when God comes he must not find us asleep!

Audio Reflections of Saturday, December 2, 2017

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Saturday, December 2, 2017 - How would you define prayer? Can it be said of you that your life is prayer?

To read the texts click on the texts: Dan 7:15-27; Lk 21:34-36

These verses are the conclusion of the Eschatological Discourse, and in them, Luke composes an exhortation that stresses constant watchfulness and prayer as opposed to drunkenness and dissipation. The reason for alertness is because the day can come at any time. 

The final verse introduces a positive exhortation. The opposite of sleep and dissipation is vigilance and prayer. The final verse of the discourse calls for constant alertness and prayer, so that one will be able to stand before the Son of Man with dignity and honour. Life itself must be prayer.

Some of us regard being good as a burden. This is because we wrongly associate with seriousness and a lack of joy. On the contrary, a good person and holy person is primarily a joyful person. Such a person enjoys every moment of every day and lives it fully. Such a person leaves nothing undone and therefore will be ready at all times.