Tuesday, January 6, 2026 - Homily

 

Tuesday, January 6, 2026 - When was the last time you gave without counting the cost? Will you dare to give like this today?

To read the texts click on the texts:1 Jn 4:7-10; Mk 6:34-44

The miracle of the feeding of the five thousand is the only miracle that Jesus worked that is found in all four Gospels (Mt 14:13-21; Lk 9:10-17; Jn 6:1-15). While details differ, what is common are the numbers: With five loaves and two fish, five thousand (“besides women and children” in Matthew) are fed and twelve baskets are gathered.

The story in Mark begins by Jesus having compassion on the crowds when he sees them because they seem as sheep without a shepherd. The images of sheep and shepherd evoke many Old Testament references where kings are condemned by prophets for not being shepherds to their people and to the pleas of prophets to God to shepherd his people. Here, Jesus takes on the role of shepherd of the people. Though he begins this role by teaching the people, he does not stop there. Theory is translated into action, words are shown in deeds.

In Mark the disciples are shown in a bad light. Their response to Jesus’ charge to them, “you give them something to eat”, is sarcastic. They stress the impossibility of what Jesus charges them to do and even ridicule that charge. Jesus responds by asking them to do what they are told and when they find out that there are only five loaves and two fish, they are ordered to ask the crowd to sit down in groups. Miraculously these are enough to feed five thousand and also to gather what is left over which signify the abundance of the miracle. Not only do people have enough, they have more than enough.

The primary function of the feeding miracle in this section of the Gospel is to demonstrate that the people now have a true shepherd in Jesus. They need not be hungry any more. God’s word and bread will be available in abundance because of the presence of Jesus.

Monday, January 5, 2025 - Homily

 

Monday, January 5, 2026 - Is your goodness the result of your being loved or will you be good only to earn rewards? Does your goodness flow naturally from your person or is it added on?

To read the texts click on the texts:1Jn 3:22 – 4:6; Mt 4:12-17, 23-25

The arrest of John the Baptist is the occasion for Jesus to withdraw. However, the withdrawal of Jesus is not one from fear or cowardice, but in keeping with his view of a non-violent kingship. Jesus will not retaliate or react. He remains always the actor, not the reactor.

The reason why Matthew has Jesus settle in Galilee is because of its association with Gentiles as is evident in the fifth formula or fulfilment quotation in Matthew’s Gospel which here is from Isaiah. In Isaiah the context is the reversal which will occur in the latter days, when the spiritual darkness of Galilee will be dispelled by the dawn of the new age when the ideal king appears. In Matthew, the text functions as a fulfilment of that new age. In Jesus all darkness has been removed because the light has come.

While in Mark the first words that Jesus speaks consist of his proclamation, this is not the case in Matthew. Jesus speaks first with John the Baptist and during the temptations responds to Satan. However, the first public words that Jesus speaks in Matthew are found here. They consist of an imperative based on an indicative. The imperative is the call to “Repent”. The reason for this repentance is that the kingdom of heaven is here or has already arrived. The text therefore explicates that no one can do anything or need do anything to bring about the kingdom. No amount of effort on the part of human beings can result in the coming of the kingdom. The reason for this is that it has already come and is given as a free gift to all of humankind. The proper response to the arrival of the kingdom is receiving it with all humility and simplicity and openness and receptivity. A change of mind, heart and vision is what is required to receive the kingdom as a free gift from God. Since the kingdom that Jesus brings is one that has never been experienced before, a narrow mind with a stereotypical way of looking at God and the world will not be able to comprehend it, thus the new mind.

Many of us still think that it is our good deeds which are responsible for our salvation and that if we continue to do good and be good, we will have earned eternal life. This is a warped way of understanding God, Jesus and his message. Our God in Jesus is not a God who is a grocer or one who deals with us as in barter exchange. Salvation can never be earned or bought by our goodness. Rather, our goodness is a consequence of our salvation.

Sunday, January 4, 2025 - Homily

 

Sunday, January 4, 2026 - The Epiphany - How BIG is your CHRIST?

To read the texts click on the texts: Isa 60:1-6; Eph 3:2-3,5-6; Mt 2:1-12

Epiphany (Greek “Epiphaneia” “appearance or manifestation”) has been defined as the manifestation of the divine nature of Jesus to the Gentiles as represented by the Magi. The feast is also sometimes called the twelfth day as it is celebrated on the twelfth day after Christmas.

A story is told of three individuals who professed different religions who were discussing which religions was the right one. They could not come to any agreement and the discussion was turning into an argument. They decided to ask an old man who was sitting near for his opinion. He replied in these words, “Well, you know there are three ways to get from here to the flour mill. You can go right over the hill. That is shorter but it is a steep climb. You can go around the hill on the right side. That is not too far, but the road is rough and full of potholes. Or you can go around the hill on the left side. That is the longest way, but it is also the easiest.” He paused and then added, “But you know when you get there, the mill man doesn’t ask you how you came. All he asks is, ‘Man, how good is your wheat?’”

The choice of the Gospel text of today for the feast of the Epiphany underscores the truth that Jesus is God’s revelation not to a select few, but to the whole world. The magi or wise men or astrologers in Matthew are guided not only by pagan astrology but also by the scriptures. Revelation outside Scripture motivates them to obey the one God; yet, they do not find their way to Jesus without Scripture. This means that God, not the social or political structures of the day, is the source of our light. It teaches that openness and humility are necessary if we wish to read correctly the “signs of the times.” It insists that when we discover the “promised one,” we must be willing to offer him all that we have. The light has come, and we are invited to live in it.  In contrast to the Jewish leaders, the magi act rather than merely hear. The gifts they offer; gold, frankincense and myrrh have taken to be symbolic of the royalty, divinity and the sacrificial death of Jesus, though Matthew does not give such an explanation. Also though Matthew does not mention the number who came to worship Jesus, they have been identified as three because of the three gifts.

What is more important for Matthew, however, is that the magi are Gentiles in the extreme, characters that could not be more remote from the Jews in heritage and worldview. Thus even at the very beginning of Jesus’ life, then, we see the dividing walls between races and cultures breaking down. Even here, at the beginning of the Gospel, the mission to all nations is anticipated.

Paul understood this mission perfectly as is evident in the second reading of today when he announces that the Gentiles are no longer outsiders but "fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel." This is the Gospel that he preaches because he received it directly from God and this is the Gospel of which he is a minister. And that is the paradox that resides deep within Epiphany: we are made, through Christ, to be both those who bring our gifts to offer him and those who receive the gift of God's grace to be ministers and stewards of the Gospel ourselves. As Paul himself notes, this grace was given to him, the "very least of all the saints," so that he might share the "unsearchable riches of Christ" and help all people to know that it is God who creates all things -- not we ourselves.

This universal idea of mission is also spoken of in the first reading of today in which the prophet Isaiah promises a light full of hope. Jerusalem went through destruction and forced migration and is now in desperate need of rebuilding. He proclaims to the exiles that the darkness of despair has been lifted, and a new day of restoration has dawned. At last, the light has come! According to Isaiah, the glory of God will shine through Israel onto the other nations. The whole world will come to join in the new liturgy of the new Temple. The psalm echoes this idea when it speaks of justice flourishing and peace on all humankind. The poor, the needy and the weak will be heard and saved.

Epiphany seeks to remind us that we cannot and must not restrict or put our God in a pigeon hole. He is bigger than we can ever imagine and his mercy and forgiveness are not restricted to only a few but is available to all. Even as it does this the feast also challenges us to be today the star which guided the magi to the Christ child. It invites us to so shine that others who have not yet encountered God in Christ will be motivated to come and encounter him who in his love continues to sustain the world.

January 3, 2025 - Homily

 

Saturday, January 3, 2025 - Is “your” God BIG or have you pigeonholed him?

To read the texts click on the texts: 1 Jn 2:29-3:6; Jn 1:29-34

This text deals with the witness of John on the second day. On this day, he testifies to Jesus who is the light. Though Jesus appears on the scene on the second day, the focus on this day is on the testimony of John. In his testimony, he uses four titles to describe who Jesus is. These are: Lamb of God who takes away the sin of the world, the pre-existent one, the vehicle of the Spirit and Son of God.

Lamb of God is a symbol used to refer to both the suffering servant of God and the Passover lamb, the lamb that is led to the slaughter. By using the singular “sin” John refers to Jesus as the one who will take away the collective sin of the whole world.

The pre-existent one is already mentioned in the prologue as the Word who was with God in the beginning

Jesus is the vehicle of the Spirit, because he had seen the Spirit descend on Jesus and has been told by God how this event must be interpreted. Finally, Jesus is the Son of God because he shares a unique relationship with God and reveals him as no one has even done before. Since he is Son, he is competent to reveal God as father.

The reason why John uses so many titles for Jesus is because Jesus is a mystery that cannot be captured in this or that title. He means different things to different people. Each comes to him with their expectations and each encounters him uniquely. However, even after all titles are used for Jesus, we must remember that he is one of the titles, he is all of the titles and he remains above all titles.

We require openness and receptivity because God keeps revealing himself in ways we can never imagine. Any kind of limitation that we may impose on this revelation, any restriction that we set on it may result in precluding the freshness with which Jesus always comes to us. To insist only on one or other name for Jesus is to mist the fullness of his grace, peace and love, indeed it is to miss the fullness of life.

January 2, 2025 - Homily

 

Friday, January 2, 2025 - Has your preconceived notion prevented you from encountering Jesus? How will you like John reveal Jesus today?

To read the texts click on the texts: 1 Jn 2:22-28; Jn 1:19-28

The Gospel text of today is one which appears immediately after the prologue in the Gospel of John and narrates the witness of John. John is the first witness to Jesus, who is the one who is to come. His preaching attracted such large crowds that the Jewish hierarchy in Jerusalem decided to investigate him.

The priests represented the theological authorities of the nation; the Levites were concerned with the ritual and service of the temple. John did not seem to fit into any ecclesiastical category familiar to the Jewish authorities, and his unusual success demanded an explanation.

In his response those who enquire of him who he is John clarifies that he is not the light, but the one who points to the light. Though he is not asked whether he is the Christ, John emphatically states that he is not. Neither is John Elijah or the prophet. Both Elijah and the prophet were figures upon whom some of the messianic expectations of Judaism came to rest. While Elijah was expected to return as the herald of the messianic age, the prophet was a figure like Moses who was expected to lead them in a new Exodus and overcome their enemies. John is neither. He is but a voice crying in the wilderness, the voice that witnesses to and prepares the way for the one who is to come. This is the one who will reveal the glory of God in all its fullness.

In order to recognize this God who is to come, it is necessary to get rid of all stereotypes and preconceived notions that we may have of how he is going to come as these might prevent us from recognizing him when he does come. The reason many of the people of Jesus’ time could not recognize him as the Messiah, is that they had definite ideas on how the Messiah was going to come. The Messiah, they thought, would suddenly descend from heaven in his divine power and majesty and establish his reign by destroying the enemies of Israel. No one would know where he came from, humanly speaking, because he would come from God.  So, when Jesus came, born of a woman like every other person, they could not recognize him.  He was too ordinary, too unimpressive. He did not fit into their expected categories. He was not the triumphant, conquering, aggressive Messiah that many would have liked him to be. His presence did not instil fear in people or fill their hearts with guilt and remorse. Rather, he was incarnate love and mercy, and came to transform the world through his message of unconditional and eternal love.