Friday, April 12, 2024 - Homily

 

Friday, April 12, 2024 - Will you like Jesus dare to become bread for at least one person today?

To read the texts click on the texts : Acts 5:34-42; Jn 6:1-15

The miracle of the feeding of the five thousand ,with five loaves and two fish, after which 12 baskets are gathered, is the only miracle of Jesus that is narrated by all the four Gospels (Mt 14:13-21; Mk 6:30-44; Lk 9:10-17). Yet, there are significant differences in the narrative in the Gospel of John when compared with the Synoptic Gospels. Only in John are we told that the Passover was near at hand and that it was a boy from whom the barley loaves were acquired for the feeding. In John Jesus “gives thanks” over the bread and distributes it to the people himself. This lends a distinctive Eucharistic touch to the miracle. In the Synoptic Gospels, Jesus says the “blessing” and gives the bread to the disciples who distribute it among the people.

When Jesus sees the large crowd, it is he who initiates the miracle by asking Philip the question about the possibility of feeding such a large crowd. This question, however, is asked as a test, which Philip fails. His answer sets limits on what God can do, much like Nicodemus had done. He asserts the impossibility of the situation. Andrew seems not as unbelieving as Philip, yet he, too, thinks that it is impossible to feed so many with the meager ration that is at their disposal.

John does not explain how the miracle occurred, but states succinctly that the crowd was ordered to sit down and, after Jesus had given thanks over the bread, there was enough and more for the five thousand. By stating that Jesus gave the bread to the people himself, John asserts that the gift of food comes from Jesus, who alone is the bread of life.

Jesus’ words in 6:12, “Gather up the fragments left over, so that nothing may be lost”, are unique to the Johannine version of the miracle and make an important connection between this story and the manna story of Exodus 16. In Exod 16:19, Moses asked that the people not leave any extra manna around, but the people disobeyed Moses and the leftover manna “bred worms and became foul” (Exod 16:20). Jesus’ words, in 6:12, seem to caution against a repetition of Exodus 16.

The people who are fed respond to the miracle only at a surface level. They are taken up with the sign and base their faith on it. This sign results in their wanting to make Jesus king. However, Jesus will not trust himself to those who base their faith in him only in the signs that he works.

To ask the question - “How did five loaves and two fish suffice to feed five thousand people? - would be to miss the point. The “how” question cannot be answered, because none of the evangelists narrate “how” it happened. The concentration seems to be on Jesus as the bread of life, able to sate the hunger of all who come to him. The question to Philip, Andrew’s intervention, Jesus ordering that the people sit down, his “giving thanks” and distributing the bread to the people himself, are all indications that John focuses on the preparation for the miracle more than on the miracle itself. The fact that all five thousand people are satisfied and twelve baskets can be gathered after they have eaten their fill, points to the abundance of the miracle and Jesus’ free gift of bread and himself. God, in Jesus, will satisfy every kind of hunger of the people. The hungry and thirsty need not look elsewhere for bread. They have it in abundance in Jesus.

Many of us are still searching for meaning in life. The hunger that some of us experience is not only a physical hunger, but a hunger of mind and heart. We keep looking to satisfy this hunger and at times, try to do so by using means that can only satisfy temporarily.  No matter what questions we may have, Jesus continues to be the answer.

Thursday, April 11, 2024 - Homily

 

Thursday, April 11, 2024 - Have others been drawn to Jesus by the witness of your life?

To read the texts click on the texts: Acts 5:27-33; Jn 3:31-36

These verses contain what some think is John’s final witness to Jesus. Others see them as the words of Jesus or the Evangelist. If the words are regarded as that of John, then the “one from above” refers to Jesus and “the one from the earth”, to John. If they are interpreted as the words of Jesus, then the same refer to Jesus and the Jewish leaders. In either case, it is clear that Jesus is the one from above. The testimony of both John and Jesus was rejected by some to whom it was made. To accept the testimony of John and Jesus is to trust God, since it is God himself who sent both. While John was sent to bear witness to the light, Jesus was the light to whom John bore witness. Jesus, having been sent by the Father, speaks what he has been commanded to by the Father. He has received the gift of the Spirit and so is able to gift the Spirit to others. The relationship between the Father and the Son is one of unconditional love. This love results in the Father handing over all things to the Son. Thus, to believe in the Son means to have life, to reject the Son means to call death on oneself.

Whether we regard the words as those of Jesus or of John, what is striking is that each witnesses to the one he has been called to witness to.  John was called to witness to Jesus, and he does this perfectly. Jesus was called to witness to the Father, and he does this like no one before him could ever do. The lives of both John and Jesus resulted in many being drawn to Jesus and to his Father.

Wednesday, April 10, 2024 - Homily

 

Wednesday, April 10, 2024 - How will you show that you have opted for light over darkness?

To read the texts click on the texts: Acts 5:17-26; Jn 3:16-21

The first verse of today’s text is one of the most well known verses in the entire Bible. It speaks of the unconditional love of God which was made visible and tangible in sending his Son into the world. This was a free gift of God which was accepted by some but rejected by others. The sending of the Son was so that all may have eternal life. The primary purpose of sending the Son was not to condemn, but to save. Yet, every person is free to decide whether he/she wants this free gift. Acceptance of the gift of the Son of God results in salvation, rejection means that one condemns oneself.

Though the light has come, and people should normally have opted for it, some preferred the dark. The reason why they did is because they did not want either their deeds or their person to be exposed. Fear ruled their hearts. Those who opted for the light opted for freedom and love.

It is unthinkable that God would choose the manner of salvation that he did when he sent his Son to save. God could have, like he did in the past, sent yet another messenger or even a message. Yet, he opted for the most extreme of measures when he sent a part of himself. It is even more stunning that this son was sent, not to judge, but to draw people to God through love and forgiveness. The primary task of Jesus, as his name suggests, was to be salvation to all. The all inclusive nature of this salvation, and its availability to the whole human race, is something that is possible only for God.

Tuesday, April 9, 2024 - Homily

 

Tuesday, April 9, 2024 - Have you been tempted to give up or give in when things do not go the way you want them to go? Will you see in the cross you are carrying your own exaltation?

To read the texts click on the texts: Acts 4:32-37; Jn 3:7-15

The text of today repeats the last two verses of yesterday in order to situate the question that Nicodemus asks in the following verse. To Jesus’ statement that it is necessary for a person to be born of water and the spirit, or from above, and that this birth, like the wind/spirit is a mystery that cannot be fully grasped, Nicodemus responds with amazement. His question once again begins with “How”. This indicates the limits that Nicodemus sets even before any revelation can be made to him. This is the last time that Nicodemus will speak. He begins with “How” and ends with “How”. He does not seem to have been able to go to the deeper meaning and mystery to which Jesus was taking him. Though he is a teacher himself, he has refused to learn and so, cannot understand.

Through the monologue that follows, Jesus renews the offer of new birth through his death, resurrection, and ascension. The “we” of Jesus, in the Gospel context, stands for Jesus, John the Baptist, and the disciples of John, who followed Jesus and witnessed to him. These witnesses speak from their own experience; what they know, they say. If Nicodemus is not able to understand the simple things, like being born from above and with water and the spirit, how will he able to understand even greater mysteries than this? Jesus alone has the authority to make the revelation of heavenly things since he has come from heaven. He has the power on earth to reveal things of heaven. In 3:14, for the first time, we come across what may be regarded as a passion, resurrection, and ascension prediction in the Gospel of John. Jesus will be lifted up/exalted, just as Moses lifted up/exalted the bronze serpent in the wilderness. The word “hupsoo’ can mean “lift up” or exalt”. Thus, while the word might indicate the physical act of “lifting up” the cross beam at the time of his crucifixion, it can also mean his “exaltation”. Thus, in his crucifixion, Jesus will also be exalted, yet there is no exaltation apart from the crucifixion. The consequence of believing in Jesus lifted up/exalted is eternal life, which here means a life lived in the constant presence of God.

It is significant that for the Gospel of John, the very act of the crucifixion is also seen as the act of the resurrection and ascension. Jesus dies, but only to be raised to life and ascend to the Father. This insight is extremely important for our lives as well, because it means that, if we accept it, our lives will never be the same again.

It says to us that, even when we are in extremely difficult situations and there seems to be no light at the end of the tunnel, God continues to be there with us. It says to us that, at moments when we think all is lost and we have no hope, we must not give up or give in. It says to us that, even at those times when we cannot fully understand why things happen the way they do and we are tempted to throw in the towel, God continues to offer hope and consolation.

Monday, April 8, 2024 - The Annunciation - Homily

 

Monday, April 8, 2024 - The Annunciation

To read the texts click on the texts: Isa 7:10-14;8:10; Heb 10:4-10; Lk 1:26-38

The Annunciation of the Lord is the beginning of Jesus in his human nature. Through his mother and her courageous YES, Jesus became a human being. The point of the Annunciation is to stress that Jesus did not come down from heaven as an “avatar” but rather that in every sense of the word; he was totally and completely human. Another related point is that God “needs” the co-operation of human beings to complete the plans God has for the world. One of the most beautiful examples of co-operating with God is that of Mary and her unconditional Amen.

The text chosen for the feast is that of the Annunciation as narrated by Luke. It relates the scene immediately after the announcement of the birth of John the Baptist and contains the announcement of the birth of Jesus. There are many similarities in the annunciations to Mary and to Zechariah. The angel Gabriel is the one who makes both announcements. Both Zechariah and Mary are called by name and exhorted not to be afraid. Both ask a question of the angel, and it is the angel who tells them what name each child is to be given.  It is the angel who predicts what each child will turn out to be. However, even as there are similarities, there are differences in the narratives. While the announcement to Zechariah comes in the Temple and as a result of his fervent prayer, the announcement to Mary comes (apparently) when she is in her home and it is unanticipated. While Zechariah and his wife Elizabeth are advanced in age, Mary has not yet stayed with her husband, and so is a virgin. The birth of John to parents who are past the age of child bearing is a miracle, but even greater is the miracle of the birth of Jesus, who would be born through the Holy Spirit, and to a virgin. Even as John the Baptist goes with the spirit and power of Elijah, Jesus will be called “Son of God”. Luke clearly wants to show John as great, but only the forerunner of the Messiah, Jesus, who is greater.

Here, too, like in the case of the announcement of the birth of John the Baptist, God intervenes in human history.  Mary though betrothed or engaged to Joseph, who was of David’s family, had not yet lived with him. This she would do only after marriage, which would be one year after the betrothal. The angel greets Mary as the recipient of God’s grace. She has opened herself to the promptings of God’s Spirit. While Zechariah was gripped with fear at the very appearance of the angel, in the case of Mary, it is the angel’s greeting that perplexed her. The angel reassures Mary and makes the announcement, not only of Jesus’ birth, but of who he will be and all that he will accomplish.

In response to this announcement Mary, like Zechariah, asks a question. While both questions seem similar, it is clear that Zechariah’s question expressed doubt and asked for a sign, as is evident in the angel’s words before Zechariah is struck dumb. Mary’s question, on the other hand, is a question asked in faith. Mary did not question the truth of the revelation like Zechariah did. She asked only for enlightenment on how God would accomplish this wonderful deed. This will be accomplished in Mary through the work of God’s spirit. This is why the child will be called holy. Luke probably also intends to convey here that it is not merit on Mary’s part that obtained for her what she received, but God’s generous gift in the Spirit.

The evidence that what the angel has announced will indeed take place is the pregnancy of Elizabeth, for nothing is impossible for God. Mary responds, not merely with a Yes, but by asking that the Lord work in her to accomplish all that he wants. The annunciation would not have been complete without Mary’s trusting, obedient response.

Today, many assume that those whom God favours will enjoy the things we equate with a good life: social standing, wealth, and good health. Yet Mary, God’s favoured one, was blessed with having a child out of wedlock who would later be executed as a criminal. Acceptability, prosperity, and comfort have never been the essence of God’s blessing. The story is so familiar that we let its familiarity mask its scandal. Mary had been chosen, “favoured,” to have an important part in God’s plan to bring salvation to God’s people, but it is unthinkable that God would have forced Mary to have the child against her will. Mary is an important example, therefore, of one who is obedient to God even at great risk to self.

When we think of or reflect on Mary, the one word that comes to mind to describe her whole life is the word, AMEN, a word which may be translated, “so be it”, “your will be done”, “do whatever you want to do in my life”. This was, indeed, Mary’s constant response to every situation in her life, especially when she could not understand why things were happening the way they were. The text of today is, then, a call and challenge to each one of us that we, too, like Mary, might be able to say YES to everything that God wants to do in our lives. It is a challenge to be open and receptive to the Spirit of God, so that we, too, might be able to give birth to the Saviour in our hearts.