If you were in Peter’s place and were about to drown, what would you say to the Lord?

If you wish to read the text click here: Jeremiah30:1-2.12-15.18-22; Mt 14:22-36

The text of today appears immediately after the miracle of the feeding of the five thousand (14,13-21). For the first time in Matthew, the disciples are sent forth without Jesus. This is also the first time in the Gospel of Matthew that Jesus is depicted as praying. Many see the boat in which the disciples are is by as representing the church and here it is battered by the waves. Despite the seeming impossibility of Jesus being able to reach them, he comes to them in the darkest part of the night i.e. between 3.00 and 6.00 a.m. By walking on the water, Matthew is not portraying Jesus as defying the law of gravity, but subduing the chaos of the waters. Jesus does what only God can do (Job 9,8; 38,16; Ps 77,19 etc), and announces himself as “I am” which is reminiscent of the name God used to identify himself in Exodus 3,15. The second part of this pericope in which Peter asks Jesus to allow him to come to him is exclusive to Matthew. Peter addresses Jesus as believers do in Matthew by using the title “Lord”. The point that Matthew seems to be making is not only that Peter took his eyes off Jesus and so began to sink, but also that by leaving the boat, he indicated that he wanted proof of the presence of Jesus. Peter cries out with a prayer, “Lord, save me”, and Jesus reaches out and saves him. The gentle rebuke identifies Peter as a person of “little faith” which in Matthew is a mixture of courage on the one hand and anxiety on the other. It is a faith mixed with doubts. The conclusion to this episode in Matthew is that the disciples worship Jesus as Son of God. Jesus is then portrayed as the one who can make everyone whole.

The boat of our life is often swamped by waves. These can be marital discord, addictions, problems with children and parents, disagreements with neighbours and the like. When this happens, the Lord keeps coming to us, walking on the water, subduing the chaos and confusion of our lives and telling us that he continues to be Emmanu’el. If we continue to stay in the boat, he will lead us safely to the shore. If we decide to leave the boat and go to him, then we need to keep our fixed on him and not let the waves get us down.

The Transfiguration of the Lord - If you were on the mountain with Jesus what would your response to the Transfiguration be? Why?

If you wish to read the texts please click here: 2 Peter 1:16-19; Mk: 9:2-9

The transfiguration is an event, which appears in all the Synoptic Gospels, but each narrates it differently. In Mark, it follows after the instructions that Jesus gives to the disciples at Caesarea Philippi and after six days. The event is a confirmation by God of the fact that Jesus is indeed Messiah, beloved Son. Most think that the reason for the choice of Elijah and Moses is that the Jews considered them as being alive in the presence of God. Jesus is superior even to these figures.

In Mk the order is Elijah and Moses. In Matthew, the order is Moses and Elijah (so Luke) to emphasize the two personalities of the OT who received revelation on Mount Sinai (Ex 19,33-34; 1Kgs 19,9-13) and personify the Law and the prophets. While in Mt Jesus is the New Moses and Luke emphasizes the approaching passion, Mark sees in the transfiguration the glorious manifestation of the hidden Messiah. Briefly the disciples experience the heavenly quality of Jesus. Jesus is no less Messiah when his Messianic glory is hidden in the passion, than he is at the Transfiguration.

Elijah was regarded as the prophet who would come before the Lord (Malachi 3,24-25; 4,5) as his messenger. Jesus’ reply in John suggests that Elijah has indeed come in John the Baptist is an indication that he is the Lord.

There are times in our lives when everything goes according to plan and at those times it is easy to see that God is on our side. However, when we are faced with trials and when things do not work out, as we want them to, then the transfiguration is a reminder to us that even when carrying our cross we are still beloved by God. 

EIGHTEENTH SUNDAY IN ORDINARY TIME

The first reading and the Gospel of today make clear that material bread is only the starting point of all that is to follow. However, the Israelites, in the first reading of today, and those who follow Jesus, in the Gospel text of today, are not able to recognize this and continue to remain at the level of material bread. The question that the Israelites ask of the manna, namely, “What is it?” is an indication that they do not know. This is similar to the question asked by those who follow Jesus, namely, “What sign are you going to give us then, so that we may see it and believe you? What work are you performing?” The response of Moses and Jesus to the people is similar.  It is God alone who gives true bread. However, while these words in the mouth of Moses refer to Yahweh, God, who gives the manna, in the mouth of Jesus, they refer to Jesus. This is because it is on Jesus that God has conferred all authority and it is to Jesus that God has given all power. The misunderstanding of the people continues and they remain at the material level. They still want signs.

This request for a sign is strange coming as it does immediately after Jesus has fed them, included in the crowd of five thousand, with only five loaves and two fish. However, though strange, it is not unexpected, since their ancestors in the desert had made a similar request of Moses. In his reference to the story of manna in the desert, Jesus explicates that it was not Moses, but God, who gave their ancestors bread. Jesus goes even further and informs them that the bread that their ancestors ate is not something only in the past, but it is available even in the present. This present bread is indeed true bread that has come from heaven.  They can receive it if they truly desire it. While Moses could give them only the bread that God gave him to give, Jesus gives them something more, the bread that is his very self. This is bread which, because it is given once for all in the person of Jesus, is also given always.

Jesus intends to move the crowd from the merely material to the spiritual, from the merely physical to the metaphysical, and from the merely external to the internal, that is, from the body to the heart. While there is no doubt that the satisfaction of physical hunger is the basic and even primary need of the human being, precisely because we are human beings, there is more. We do not stop after our physical hunger has been satisfied. The fact is that physical food satisfies only a small part of our needs.  The major component of the satisfaction of the human person is the satisfaction of the heart and mind. This is why most doctors all over the world are agreed that the great majority of our illnesses today are not physical but psychosomatic.  That is, they have to do primarily with the mind and heart and only then, with the body. This means that, if our minds and hearts are not at ease, the body is affected.  This means that, no matter how much physical food may be available to us, we will still be left unsatisfied. When we fail to nourish our mind, our heart, and our spirit, life lacks meaning. Grief, disappointment, illness, anxiety, overwork, a sense of betrayal, failure, or purposelessness, sets in and it can make it seem that just going on living is an effort scarcely worth making. We may be physically filled, but we still feel depressed, apathetic, and bitter, with no sense of anything better.

This is why, following his plea for unity based on the reality of the Christian community’s identity with Christ, the author of Ephesians here emphasizes that this new identity transforms our very being into a new person. This new person is one who realises that there is much more to life than merely satisfying carnal desires. This new person, because he/she has experienced Christ, will focus on renewal of mind, spirit, and heart as necessary steps toward that fullness of life which Jesus came to bring by becoming, for all, the bread of life.

SEVENTEENTH SUNDAY IN ORDINARY TIME

The miracle of the feeding of the five thousand with five loaves and two fish in which twelve baskets are gathered and which is the Gospel text of today is the only miracle that Jesus worked that is found in all four Gospels (Mt 14:13-21; Mk 6:35-44; Lk 9:10-17). While each evangelist narrates it slightly different from the others, the numbers that are used are the same in all four Gospels.  A variety of explanations have been offered as to what really happened. While some think that there was a miraculous multiplication of the loaves and fish though it cannot be explained how, others think that when people saw Jesus and disciples sharing the little they had, they were also motivated to share their own food with others. Still others give a sacramental explanation to the miracle. There is no need to deny the historicity of the miracle simply because we have never witnessed a miraculous multiplication of food. At the same time, however, the literal, historical miracle of Jesus on this occasion is full of ongoing and important significance for John’s community and for us, and this it is necessary to go beyond what happened to the import and meaning of the miracle.

There are several aspects of the miracle that are exclusive to John and these serve to bring out clearly the meaning as John may have intended. It is only in the Gospel of John that there is a reference to the Passover and this serves to bring to mind the Exodus. This is made even more explicit when Jesus instructs his disciples to gather up the fragments so that nothing may be lost, much like Moses asked the people not to leave any manna around after they had eaten. While in the Synoptic Gospels, Jesus says the blessing over the bread; in John he “gives thanks”. This serves to emphasize the Eucharistic element of the miracle and the discourse on the Bread of Life that follows. This idea is further accentuated when Jesus gives the bread to the people himself and not like in the Synoptic Gospels to the disciples who give it to the people.

The miracle while it may be seen as the supernatural provision for the physical hunger of a large crowd on a specific occasion is much more than just that. Indeed, the miracle is a deed filled with symbolism at more than one level. The primary symbolism is that of messianic provision, which both points to the reality of present fulfillment and foreshadows the blessings that will continue to flow in the future. This provision takes place in the wilderness, just as manna was provided in the wilderness. It is a kind of messianic banquet in which the people recline at table. Jesus is the messianic provider. He is the Bread of Life.  People go away from his presence healed and filled. The hungry are healed and filled now as they will also be filled in the future. The miracle typifies the full and complete blessing of humanity in the meeting of human need and the experience of ultimate well-being, universal shalom or wholeness. The feeding of the multitude is thus the harbinger of good news for the Johannine community and also for people of every era. God is not far away and aloof from us. God is not simply a God up there in heaven. Jesus shows us that God does not stand outside of life, but is right here with us, beside us in our broken and troubled and suffering world.  It is an indication to all peoples who dare to see and experience that the Messiah is in their midst. Not only will God offer bread but also the choicest of gifts and these will be given freely and gratuitously. These will be in abundance just as the abundance at the feeding of the five thousand. There will be enough and more. God gives them freely because of his unconditional love. His love was shown in a variety of ways to the people of Israel. Like he provided manna to them in the desert, he also provided bread to them through the prophets as narrated in the first reading of today. However, this love was shown in the most perfect way in and through the sending of his Son, Jesus Christ. In doing so he provided not only for their physical needs, but ensured that every human need was sated in Jesus Christ.

This does not mean, of course, that those who believe in Jesus will have no problems or misery. But it does mean that God will give us the grace and aid to bear the load as we overcome and move through whatever may befall us. Ours is not a faith of easy answers and unrealistic solutions. Jesus entered life and died on the cross for us, showing us that in whatever we experience, in whatever may trouble us, in whatever distress or threat we feel, we need not fear because God is in it with us. God will lift up in our midst what we need to make it through.

This is the perseverance and courage to which the second reading of today calls the Ephesians and us. Our call as disciples of Jesus is a lofty call and we must live out that call in and through our words and deeds. Like the disciples of Jesus we sometimes find that our care and compassion is limited to prayer and good wishes. Like the disciples we wish people well but have no intention of taking positive action to help the situation. And, again like the disciple, what prevents us from taking positive action is often the realistic assessment that the little we are able to do is not really going to make any appreciable difference.

But in the gospel we are challenged to see that when we translate our care and compassion into positive action, the little we are able to do is multiplied by God's grace in such a way that it becomes more than sufficient for the need. In whatever crisis or issue we face in life, in whatever trouble may come our way, the power of God’s love will provide what we need.

Will you, like John the Baptist point to Jesus through your life today? How?

If you wish to read the text click here: Jeremiah 26:11-16.24; Mt 14:1-12

Herod mentioned at the beginning of this story of the death of John the Baptist found also in Mark 6,14-29 is Herod Antipas and the son of Herod the Great mentioned in the Infancy narrative of Matthew (2,3). Though Matthew has taken this story from Mark, he shortens it considerably. Matthew’s reason for Herod wanting to kill John is the same as Mark, John had objected to Herod having married Herodias, his brother Philip’s wife. In Matthew, unlike in Mark, it is not Herodias who wants to kill John, but Herod himself. When the daughter of Herodias (who is not named) pleases Herod with her dance on his birthday, she asks for the head of John the Baptist. After burying John, his disciples go and tell Jesus about what had happened.

It is not always easy for us to take a stand against injustice. Yet this is what this text is calling us to do. In the process on taking a stand we might become unpopular or sometimes the object of ridicule. The challenge is how much we are willing to risk.

Be careful of saying, “I know”, you may miss the Messiah.

If you wish to read the text click here: Jeremiah 26:1-9; Mt 13:54-58

The incident of the rejection of Jesus in his hometown is found also in Mark 6,1-6. Like Mark, Matthew too leaves Jesus’ hometown unnamed. Yet many think that Matthew may have been referring to Nazareth where Jesus grew up (2,23) rather than Capernaum in which Jesus did a lot of his ministry. While the people accepted that Jesus did indeed speak and act with authority, they wondered about the source of this authority. This wonder soon turns to a negative assessment on their part when they take offence at Jesus. Matthew {unlike Mark who identifies Jesus as a carpenter (Mk 6,3)} identifies Jesus as the “carpenter’s son” since he is interested in showing Jesus as Son of Joseph and so Son of David. In response to their negative attitude to him, Jesus speaks of himself as a prophet and identifies himself with the true prophets of Israel. In Matthew {unlike in Mark where the failure on the part of Jesus to work miracles is the result of the unbelief of his townspeople (Mk 6,6)} the initiative rests with Jesus and though able, he does not do many miracles there because of their unbelief.

We keep expecting people to behave in a particular manner and sometimes when they do not behave as we expect them to, we tend to get upset. This happens even with parents and children. While it is not a problem to have some reasonable expectations, we must also be open to change and realise that they may not always behave as we expect them to.

BLESSED PETER FABER SJ

If there is one quality that characterised the life of Blessed Peter Faber, it was his desire to spread the Word of God through his teaching and sermons. He was one of the Theologians appointed by Pope Paul III to the Council of Trent. He was renowned for his learning and his knowledge of scripture and his skill in giving the spiritual exercises of St. Ignatius. Though he was able to win back many Catholics who had lapsed and draw others to the faith, his humility made him constantly acknowledge the fact that this success was not due to his eloquence and knowledge but to God working in him. Though he died when he was barely forty years of age, he was able because of his humility and openness to do great things for God.

Through the intercession of Blessed Peter Faber we pray for the grace of humility and openness, so that the God, who worked in his life and was able to do great things in and through him, might do the same in our lives as well.

PRAYER OF INTERCESSION:

Priest   : Like his Lord and Master before him the one desire of Blessed Peter Faber was to constantly do God’s will and through this give glory to God. Let us ask him to intercede with our Lord Jesus that we too might receive this grace and blessing.

               For the grace to accept the whole of life with its blessings and difficulties.

People  : Blessed Peter Faber intercede for us.

Priest   : For the grace never to give up but to continue to persevere.

People  : Blessed Peter Faber intercede for us.

Priest   :  For the grace to rid ourselves of all that keeps us from accepting God’s will.

People  : Blessed Peter Faber intercede for us.

Priest   : For the courage to wait on the Lord, confident in the knowledge that we will  hear his voice if we are attentive.

People  : Blessed Peter Faber intercede for us.

Priest   : For a heart that is empty of self-love and selfish interest.

People  : Blessed Peter Faber intercede for us.

Priest   : We pause now to pray for our personal intentions. (Pause). For the intentions of our hearts.

People  :  Blessed Peter Faber intercede for us.

AIMING HIGH - Times of India - Sunday, July 29, 2012

The course that’s been changing lives

Hemali Chhapia TNN 

Mumbai: Every evening, when St Xavier’s College turns on its yellow lights, a thousand canteen boys, sweepers, hawkers, labourers, milk vendors, clerks and receptionists wrap up a tough day’s work and rush in
for their lectures. Once in, they are in a world where all they are expected to do is hold a pen and pay attention.
    Few in the city know about the evening course at the college. Started 24 years ago, the commerce section is perhaps a little out of sync with the loud Malhar and the campus fashion a sharp contrast to what one sees in top colleges. Also, most students don’t return to a home or comforting security each day. Principal Errol Fernandes said, “The morning section was started to provide excellent education. The criterion to admit students is merit. The evening classes were started to cater to the distressed section of society and give them hope of a better life.”
    The classes begin with a short prayer of silence. “Students are asked to take a deep breath so they can get rid of the grime and tiredness of the day,” Fernandes explained. From 18,000/yr to 30L, dreams do come true 
Mumbai: As the evening commercce section at St Xavier's College enters its silver jubilee year, it has turned autonomous. Unlike other colleges, the attendance here is high, probably because the reason to study is different. There are no free lectures, and very often extra classes for weaker students are held on the train, during the faculty’s journey back home.
    For long, excellent education has mostly been the privilege of the moneyed and the meritorious. The commerce section at St Xavier’s was started with the aim of breaking away from that norm. “These students are the ones who really need the help,” said economics professor Kamaji Bokare. “The rate of change of life you see here is really high.”
    Akshay Shetty, who used to run a roadside stall outside Old Custom’s House, is today a senior executive at a mutualfundfirm. “Iwenton to do my master’s and am also a cost accountant. The biggest change has been the respect I get today,” says a proud Shetty. Till about five years ago, Prabhakar Poojary was a canteen boy in BEST earning Rs 600 a month. Today, he heads the Singapore, Dubai and Mauritius markets of a private fund and takes home an enviable pay packet of Rs 30 lakh. “When tough life becomes a routine, the rest becomes easy,” he says.
    Teachers take pride in the fact that two ex-students have made it to the Indian Institute of Management-Ahmedabad—one is the vice-president of a private bank—but most importantly, they speak of the values the course has instilled in their students. Ravi Gaba was always a bright student; he bagged several cash awards in his years at St Xavier’s. “When he graduated, he gave us all the cash prizes (totalling Rs 18,000) that he had won and said that he wanted to leave it back for another needy student,” recalled accounts professor Rajesh Vora.
    Going to college means different things to different people. For some, collegiate education rebuilds their lives, for some others it is the bridge to a better path. For many others, it’s a plunge out of a dark night-…to a day that shines as bright as the lights on the campus they walk to each evening.

RIGHT TO EDUCATION: An evening class at St Xavier’s College. The notice board (inset) at the commerce department

What would you give in exchange for your life?

If you wish to read the text click here: Jeremiah 15:10.16-21; Mt 13:44-46

The parables of the hidden treasure (13,44) and the fine pearls (13,45-46) are found only in the Gospel of Matthew. In both the parables the one who finds, goes and sells all he has for the sake of what he has found. However, the one who finds the treasure in the field finds it by accident and is not actively looking for it, whereas the merchant is in search of fine pearls. This is probably why the one in the field is filled with joy whereas the merchant knowing that he has found what he is looking for is not filled with joy, but is willing to give up everything for the sake of the pearl that he has found. Though some may find the action of the man in the field who hides the treasure questionable, it must be noted that the parable does not legitimise the man’s action of hiding, but focuses on his action of selling all that he had. The point of the parables seems to be that the dawning of the kingdom calls for reflection on one’s values and leads to action that brings on a new set of values.

We might become so used to doing things in a particular way that we are unwilling to change even if someone shows us a better way of doing the same thing. These parables are calling us to Newness and to sacrifice what we are for what we can become.

ST. IGNATIUS OF LOYOLA - FOUNDER OF THE SOCIETY OF JESUS OR THE JESUITS

Today we celebrate the feast of the founder of the Society of Jesus or the Jesuits, St. Ignatius of Loyola.  One quality that characterized his life above all others was his deep personal life for the person of Jesus Christ. Ignatius was so taken up with Christ that he was willing to do anything, go anywhere, and be anyone as long as he could imitate Christ. As a matter of fact, the first years of his conversion were spent only in imitating Christ in all his poverty and humility.  For Ignatius, Jesus Christ was the way, which leads all people to life. This personal love for Christ was not merely theoretical in the life of Ignatius, but characterized his whole being. He showed this tangibly by naming the Society he founded, the Society of Jesus.

In our world characterized by self-centred fulfilment, extravagance, and soft living, a world that prizes prestige, power and self-sufficiency, to preach Christ poor and humble, with fidelity and courage is to expect humiliation and persecution like Ignatius did. Yet through the intercession of St. Ignatius we know that we can move forward resolutely out of our desire to resemble and imitate in some manner our Creator and Lord Jesus Christ.