The Holy Family

FOREVER FAITHFUL

Genesis 15:1-6, 21:1-3; Hebrews 11:8, 11-12, 17-19; Luke 2:22-40

Readings for the Feast of the Holy Family

Timothy Stackpole was a New York fire fighter. In June 1998‚ he was severely injured in a fire. He had fourth/ fifth degree burns over 40% of his body, which needed multiple surgeries and months of painful rehabilitation. He had two goals: to spend as much time as he could with his family and to return to his job. Despite the advice of friends and family, and the fact that he could retire comfortably, he returned to work on 10 March 2001.

On 9/11, Stackpole had just finished duty when he heard news of the disaster. He rushed to the second tower. It collapsed shortly thereafter and took his life. He died forever faithful to his calling.

Forever faithful! These words sum up the thrust of today’s readings and speak for each character in them.

The first and second readings extol the faith of Israel’s first family. God promises Abraham many descendants. Abraham, though old and childless, “put his faith in the Lord.” God asks Abraham to leave his homeland and to sacrifice his son. Abraham is forever faithful.

The gospel recounts the faith of the Holy Family. Joseph and Mary present their son in the temple “just as it is written in the law of the Lord.” They did and would undergo difficult times; their son, Simeon tells them, “is destined… to be a sign that will be contradicted.” They remain forever faithful. Simeon and Anna are idealized portraits of the faithful remnant of Israel awaiting the Messiah’s coming.

Forever faithful! That’s the challenge and invitation to our families today… despite all the pressures, tensions, and crises we face. 

Will you and I remain faithful to God and to one another despite and in the face of troubles?

IV Sunday of Advent

GOD’S MYSTERIOUS CHOICES

2 Samuel 7:1-5, 8-12, 14,16; Romans 16:25-27; Luke 1:26-38

Readings for the IV Sunday of Advent

Once upon a time, a prince yearned to win the heart of a princess. He had everything—looks, fame, and fortune—and tried everything but failed in his quest. The princess had her eyes and heart fixed elsewhere, and married a penniless woodcutter who did nothing to win her favour! The princess chose the woodcutter because of the mysterious preference of her love.

That happens only in fairy tales. Right! It happens in fairy tales and in God’s tales! The First Reading and the Gospel highlight God’s choice of people.

In the First Reading, God reminds David of his transformation from shepherd to king through God’s grace and mysterious choice! Jesse did not even bring him before Samuel; they considered David worthy only to tend sheep. God knew whom he was choosing and did great things through David.

The Gospel recalls God’s choice of Mary as the mother of his Son. Again, a mysterious choice! Everything is against her: age, experience, marital status, power. God knew whom he was choosing; his grace transforms her from maiden to Mother of God.

God’s choice required of David and of Mary a ‘yes’ that St Paul, in the Second Reading, calls ‘the obedience of faith.’ 

God makes another mysterious choice today: he chooses you and me! He chooses us to be entry points for his love into the world. We might feel inadequate and unworthy. God’s choice has nothing to do with our achievements or skills! 

Am I willing to say “yes”? Am I willing, like Mary, to allow the Holy Spirit to come upon me and overshadow me… and transform me? Do I believe that with God nothing is impossible and that he is with me?

If yes, the Almighty will do marvellous things through me and you!

III Sunday of Advent

REJOICE IN THE LORD

Isaiah 61:1-2a, 10-11; 1 Thessalonians 5:16-24; John 1:6-8, 19-28

Readings for the III Sunday of Advent

A king instructed his gardener to plant trees to represent different virtues. The gardener planted a palm to symbolise joy.

When the king saw the palm, he said: “I thought you would typify joy with a flowering plant like the tulip. How can the palm symbolize joy?”

The gardener replied: “Flowering trees get their nourishment from open sources in orchards or forests. I found this palm in a desert; its roots had found some hidden spring far beneath the burning surface. Highest joy has a foundation people cannot see and a source they cannot comprehend.”

How true that is! The foundation and source of our joy is God. That’s the emphasis of the readings on “Gaudete Sunday”; they urge us to rejoice… in the Lord.

The first reading from Isaiah invites us to rejoice in God who clothes us with salvation. This invitation is heart-warming because we are the broken-hearted God heals; the poor who receive the glad tidings; the captives he liberates.

In the second reading, Paul urges the Thessalonians to rejoice because the one who calls them is faithful. 

In the gospel, John’s response to the Pharisees highlights the primary reason for our joy: Jesus has already come into our world as our saviour.

The liturgy gives us a message of hope.

The readings also give us a mission: to bring glad tidings to the poor, to heal the broken-hearted, to proclaim liberty to captives, and—above all—to testify to the light.

What is the source of my joy: the pleasures of the world or God and his liberating and healing love? Will I rejoice in the Lord and joyfully testify to his presence in my life?

II Sunday of Advent

PREPARE THE WAY OF THE LORD

Isaiah 40:1-5, 9-11; 2 Peter 3:8-14; Mark 1:1-8

Readings for the II Sunday of Advent

We are one week into Advent, and many of us are preparing for Christmas. Our Facebook walls have photographs of cribs and home décor, announce carol-singing events, advertise cakes and cookies… 

But that’s not quite the preparation scripture and the advent liturgy recommend! 

Isaiah, in the first reading, assures the exiles in Babylon that their desperate wait for freedom is almost over; God will lead them, like a shepherd, back home. The exiles have a two-fold task: to prepare the way of the Lord and to proclaim the glad tidings that God is coming to lead his people home.

Mark, in his gospel, has the same message and task. John the Baptist invites the people to straighten the pathways of their lives to prepare the way of the Lord. This was not an individualist cleansing of sins. John’s emphasis: salvation is corporate, forgiveness is corporate, and the new way of living is corporate; it is all rowing in a lifeboat together rather than having individual lifebelts.

Peter urges his Christians to conduct themselves “in holiness and devotion” and to “be eager to be found without spot or blemish before him”.

In the second week of Advent, the liturgy challenges us to put the C’s (cribs/carols/cakes/cards) on the backburner and focus on the S’s: be silent in the “wilderness” of our lives; straighten the pathways in our hearts; and share the glad tidings that our God is coming. 

Will I spend time in the wilderness?

What areas of my life and our lives need straightening: what are the valleys that need filling; which are the mountains that need levelling? 

How and with whom will I share the good news of the Lord’s coming?

A collegian failed all his college work. He texted his mother: “failed everything; prepare papa.” His mother texted back: “papa prepared; prepare yourself.”

This is our Advent task: we need to prepare ourselves for the coming of God. Our “Papa” is prepared… with his loving mercy.

I Sunday of Advent

WAITING IN HOPE

Isaiah 63:16-17, 19; 1 Corinthians 1:3-9; Mark 13:33-37

Readings for the I Sunday of Advent

Waiting is a part of life. Outside schools, parents wait to pick up their children; at bus stops, railway stations, and airports, people wait for their loved ones; in hospitals, patients wait for their families. We are waiting for violence and wars to end. All they/we can do is wait… in hope!

Waiting is a part of life. All of us waited to be born, waited to be nourished, waited to be loved. We learned, soon enough, that not everything is available “instant”. We have to wait.

Advent is a time of a more profound waiting… for God to reveal himself and to come to us.

The first reading graphically portrays a people waiting for God. The newly-returned exiles hope that God will again adopt them as his children. But Jerusalem is a heap of ruins; there is no sign to confirm their hope. The people remember what God did for them in the past. This memory gives the people hope as they wait. 

The gospel and the second reading give us attitudes for this waiting period: be responsible and dutiful servants; stay awake to the signs of the kingdom around us and to the opportunities to serve others; stay firm to the end though God’s grace and gifts.

Like the newly-returned exiles, we are waiting for the Lord to come. We sometimes feel anguish when God seems absent from our lives. Like the exiles, we would do well to remember the mighty deeds God has done for us. This memory will give us hope as we wait.

What attitude characterizes my waiting: optimism or desolation; joy or anguish; hope-filled service or despairing passivity?

What gifts God has given me? How can I use them as a responsible servant for the task he has given me?

Jesus Christ the Universal King

REACHING OUT TO
AND IDENTIFYING WITH THE LEAST

Ezekiel 34:11-12, 15-17; 1 Corinthians 15:20-26, 28; Matthew 25:31-46

Readings for the Solemnity of Christ the King

According to a Jewish legend, a man went to heaven and watched at the gates. 

A rabbi came and made his claim to enter: “Day and night I studied the Torah.” The angel at the gate said: “Wait! We will investigate whether your study was for its own sake or for the sake of honours.”

A zaddik approached next: “I fasted much; I underwent many ritual cleansings.” The angel said: “Wait until we investigate your motives.”

Then a tavern-keeper came and said: “I fed without charge every poor person who came into my inn.” The angel opened the gates for him.

The Jewish legend has the same thrust as the gospel about the final judgment: God judges us not upon our acts of religiosity but upon the acts of mercy we show (or do not show) to the least – the hungry, the thirsty, the stranger, the naked, the ill, and the imprisoned. More important, whenever we serve these least ones, we serve him, who identifies himself with them.

In the first reading, through Ezekiel, God promises that he will reach out to the lost, the strayed, the injured, and the sick, and he will shepherd them. In the gospel, he challenges us – who have experienced his shepherding love – to be the shepherds and to reach out to the least.

At the end of the liturgical year, the liturgy invites us to ask:

How has God has reached out to me and shepherded me? How will I reach out to and identify with the least of my brothers and sisters?

XXXIII Sunday of the Year

BE A HI-FI CHRISTIAN

Proverbs 31:10-13, 19-20, 30-31; 1 Thessalonians 5:1-6; Matthew 25:14-30

Readings for the XXXIII Sunday of the Year

As a child, Norman Geisler—the famous theologian and author—went to a vacation bible school because some friends invited him. He returned to the same church for Sunday school. Each week a bus driver picked him up. For eight years, he attended church, but never was never baptised. Finally, during his senior year in high school, after being picked up over 400 times, he was baptised. 

What if the bus driver had given up on Geisler at 395? What if the bus driver had said: “This kid is going nowhere spiritually, why waste time on him?” (cf. Max Lucado, God Came Near). What if!

That bus driver was a hi-fi (high-fidelity) Christian. He stuck to the task entrusted to him. 

That’s the challenge Jesus puts before us in this Sunday’s gospel: fidelity to our God-given mission. The parable of the talents is not about using/multiplying our skills! A talent was fifteen years’ wages, and—in the parable—symbolises something of great value to the Lord which he entrusted to his servants. It represents his word (love, forgiveness…): he calls us to transmit/ share this talent.

The first reading glorifies “a worthy wife” not for her talents but for her fidelity to her responsibility.

Am I faithful to my God-given mission of doing my daily duty and of proclaiming his word? Or does fear (of failure, rejection, judgement) prevent me from being faithful?

May I be a hi-fi Christian and faithfully communicate God’s love, word, and forgiveness to all people.

XXXII Sunday of the Year

BE PREPARED

Wisdom 6:12-16; 1 Thessalonians 4:13-17; Matthew 25:1-13

Readings for the XXXII Sunday of the Year

A youngster applied for a job as a farm hand. When the farmer asked him for his qualifications, he said: “I can sleep when the wind blows.” The farmer was puzzled but he hired the young man. 

A few nights later, there was a violent storm. The farmer and his wife woke up and began quickly checking things. They found a supply of logs near the fireplace; the implements were in the storage shed; the tractor was in the garage; the barn was properly locked; the animals were calm. The farmer grasped the meaning of the young man’s words: “I can sleep when the wind blows.” The farm hand had faithfully performed his work; he was prepared for the storm. 

In the Gospel parable, Jesus uses the context of a Palestinian wedding to talk about the same thing: being able to sleep when awaiting the bridegroom’s coming!

The parable has an immediate-local meaning. The Jews’ history and scriptures should have prepared them for the coming of Jesus. But they were unprepared and were therefore shut out from the banquet.

The parable has a universal significance. There are some things we cannot put off. We cannot put off our prep for the Lord’s coming.

Further, the fact that the wise did not share their surplus oil suggests that the prep for the Lord’s coming is not something that one can borrow/share. One cannot borrow/share a relationship with God; character/attitude; love and good works.

Moreover, what separates the wise from the foolish? Both were invited to keep vigil, both brought their lamps, both fell asleep. Two things separate them. One, the wise had adequate oil; they were prepared. Two, there is no mention that the lamps of the wise ones were going out; only the lamps of the foolish ones were. Perhaps the oil they were using was insufficient in quality as well. 

Every person is responsible for the state of his/her lamp!

What is the level and quality of the oil of the lamp of my life? Do I have enough oil to see me through serious moments?

If my lamp is going out, perhaps I have not filled it enough and with the right oil!

XXXI Sunday of the Year

CREDIBLE SERVANT LEADERSHIP

Malachi 1:14b-2:2b, 8-10; 1 Thessalonians 2:7b-9, 13; Matthew 23:1-12

Readings for the XXXI Sunday of the Year

A pastor was excited that a university professor was coming to his parish. The pastor endeavoured to prepare and to deliver better homilies. A few months later, while chatting with the professor, the pastor found that the professor came to the parish not because of the homilies; he came because an elderly couple made him feel welcomed and valued. Hospitality outdid erudition. Servanthood surpassed showmanship.

That’s the thrust of this Sunday’s readings.

Malachi condemns the priests for not living up to the priestly ideal and for causing the people to falter. The consequence? Yahweh will make them “despised and abased before all the people.”

In the gospel, Jesus condemns the pharisees because theirs was a religion of legalism and ostentation; theirs was a life that lacked credibility. Jesus condemns not religious authority but its abuse as a means of self-promotion. 

In contrast, Paul had a deep pastoral concern for the Thessalonians, and describes his pastoral ministry among them as being “like a mother taking care of her children.” Part of this concern was shown in his refusal to be an economic burden to the infant community; he worked night and day to earn his living.

Jesus says God will humble self-glorified leaders and exalt those who practise credible servant leadership!

Today’s readings present two models of leadership: the model of showmanship described in the first reading and the gospel; the model of gentle and nurturing concern which Paul shows towards the people of Thessalonica.

What kind of leader and disciple am I? 

What kind of religion do I follow: a religion that is inauthentic, preoccupied with rules, and focuses on externals and ostentation; or a religion that is authentic, people-centred, and spirit-filled?

XXX Sunday of the Year

LOVE IN 3D

Exodus 22:20-26; 1 Thessalonians 1:5-10; Matthew 22:34-40

Readings for the XXX Sunday of the Year

At the entrance to the harbour at the Isle of Man there are two lights. One would think that two signals would confuse the pilot. No! The pilot must keep both in line for the ship to safely enter the channel. 

It is the same with life. We need to keep the three dimensions of love—love of God, love of others, and love of self—in line; then we remain safe in the channel of life.

The Sunday readings challenge us to learn and practise these three dimensions of the “greatest commandment”.

In response to the scribe’s question—which commandment is the first of all?—Jesus gathers up the scripture of Israel in one statement. 

In the first part, he quotes the creed of Judaism, the Shema, which every Jew knew by heart and no pious Jew could disagree with this part of Jesus’ summary. Alongside this creed, Jesus places a text from Leviticus 19:18. “You shall love your neighbour as yourself.” 

For Jesus, it is a combination of these texts that makes for the summary and essence of the law. Religion is loving God and loving people as one loves oneself. 

Most of our reflection, reading, and preaching focus on the first two dimensions: love of God and love of others. Rarely do we think about love of self. In fact, from an early age, the overriding message we pick up is “self-love” is bad/selfish and we ought to focus on others. But the Lord is clear: Love your neighbour as yourself. 

How can I love myself? In the same way that I love others! I respect myself. I talk positively to and about myself. I look after myself and my needs—physical, emotional, spiritual, intellectual. I am patient with myself. 

How shall I love my God with my whole being? How shall I love my neighbour? How will I love myself?

May the Lord strengthen us to love in 3D: God, neighbour, and self.

XXIX Sunday of the Year

DIFFERING LOYALTIES

Isaiah 45:1, 4-6; 1 Thessalonians 1:1-5b; Matthew 22:15-21

Readings for the XXIX Sunday of the Year

Two puppeteers were arguing over who should control the strings of the puppet on the stage. As they argue, one tries to wrest the strings from the other. The puppet is pulled this way and that as each puppeteer pulls the string to an arm or leg, hand, or foot.

Our varied commitments can do the same to us. Family, school/ workplace, church, government: to a varying extent, these determine the way we spend our time, energy, and resources. We feel pulled in different directions and helplessly out of control.

Who or what should take priority? The gospel encounter of Jesus with the Pharisees and the Herodians responds to this question.

The Pharisees and Herodians ask Jesus a carefully-formulated and loaded question: “Is it lawful to pay taxes to Caesar?”

The Jews resented paying this tax because it was a painful reminder that they lived under foreign rule. Plus, God was their only king; paying tax to an earthly king admitted his kingship. If Jesus said it was unlawful to pay taxes, he would be guilty of sedition; if he said it was lawful, he would stand discredited in the eyes of the Jews. 

Jesus’ response is equally loaded: “Repay to Caesar the things that are Caesar’s, and to God the things that are God’s.” First, there is no dichotomy between God and the many Caesars in our lives; each has its rightful place. But: God first, everything else next. Second, “repay” what belongs to God. What belongs to God? In one word: everything! 

Jesus then asks for a coin and asks: “Whose image is this?” The emperor’s image, stamped on the coin, showed that the coin belonged to him. We, stamped with the image of God, belong to him!

Jesus challenges us repay to God what is his – ourselves.

How am I going to give myself to God in the week ahead? No deductions, no exemptions!

May I allow God to tug at the strings of my heart and mind. Then, my differing loyalties will not leave me out of control; I will discover balance and equanimity.

XXVIII Sunday of the Year

FIRST CATCH THE RABBIT

Isaiah 25:6-10a; Philippians 4:12-14, 19-20; Matthew 22:1-14

Readings for the XXVIII Sunday of the Year

A nineteenth-century recipe for rabbit pie begins with the injunction: “First catch the rabbit.” The writer knew how to put first things first. 

That’s precisely what the guests in this Sunday’s gospel parable did not do!

It was Jewish custom to send out invitations and to prepare food according to the number who accepted (like the modern RSVP!). When the meal was ready, the host would send servants to summon the invitees. In the parable, the king sent servants twice to summon the guests, but they “made light of it” and went about their business. They refused to honour the invitation they had earlier accepted.

The Jews had accepted God’s invitation on Mount Sinai. They looked forward to the coming of the Messiah about which Isaiah prophesied (first reading). But when the Lord came and invited them to his banquet, they refused to honour the invitation.

Note the reasons for their refusal: they “went away, one to his farm, another to his business.” They were busy with the urgent: their livelihood. The wedding feast represents the messianic kingdom; it represents the important: salvation, eternal life. 

The guests got their priorities wrong: they left the important for the urgent; they gave up life for livelihood.

We accepted God’s invitation at our Baptism. When we choose the urgent over the important, we refuse to honour that invitation.

In the second part of the parable, a guest is thrown out because he is without a wedding garment! According to Jewish custom, the host would give the guests a wedding garment; all they had to do was to wear it.

We, who have accepted the invitation, are called wear the wedding garment: a life of justice, honesty, compassion, kindness, and love.

How do I respond to the Lord’s invitation to his banquet: do I have my priorities in order; or am I so engrossed in gathering the other ingredients for “rabbit pie” that I forget to “catch the rabbit”? Do I to wear the wedding garment?

XXVII Sunday of the Year

TENANTS, NOT OWNERS

Isaiah 5:1-7; Philippians 4:6-9; Matthew 21:33-43

Readings for the XXVII Sunday of the Year

The angel Gabriel returned from surveying the earth, and reported to God: “You own a choice piece of real estate called earth. But the tenants to whom you’ve leased it are destroying it. They have polluted your rivers; fouled the air; degraded the soil; destroyed the rain-forests… In another few years, it won’t be fit to inhabit. By any rule of sound management, you have one option.” Raising his trumpet to his lips, Gabriel asked: “Shall I sound the eviction notice?”

God said: “No, Gabriel! Not yet. You are right, but I keep thinking if I give them a little more time, they’ll quit acting like they own the place!”

The readings of today 

- portray us as tenants of God’s vineyard, and remind us not to act like we own the place. 

- highlight God’s generosity and trust: he provided everything the people needed—fertile land, hedge, winepress, tower—to produce a good vintage. 

- tell us of God’s patience: he sends his servants several times to collect the produce, and finally sends his son. 

- remind us that God’s justice will prevail: the people yielded “wild grapes” (first reading); they refused to hand-over the produce, and treated the servants and the son violently (gospel). He finally evicts the tenants: “The kingdom of God will be taken away from you and given to a people that will produce its fruit.”

We are tenants. God has given us a mission to accomplish. He has provided the means and the freedom to accomplish the mission in a most amazing “vineyard”! But we behave as if we own the vineyard…

- whether we see the vineyard as nature and environment: we destroy rain forests, cut through hills/mountains for “development”; pump in sewage and untreated waste into rivers and seas; release toxic substances into the air from vehicles and factories; waste water, fuel, and electricity.

- whether we see the vineyard as the Church and the world: we change commandments, liturgical norms, and rules of morality.

- we are intolerant of anyone questioning us; we do not want to be accountable.

Do I care for creation, or do I ruin it though my selfish and materialistic consumerism? What kind of fruit do I bear: “wild grapes” or grapes of good vintage? Do I hand over the produce to God, or do I act like I own the vineyard?

XXVI Sunday of the Year

THE ENDGAME MATTERS

Ezekiel 18:25-28; Philippians 2:1-11 or 2:1-5; Matthew 21:28-32

Readings for the XXVI Sunday of the Year

The 1984 French Open final. The legendary John McEnroe arrived on court that day amid a 42-match winning streak. He raced to a two-set lead with his usual aggressive style that seemed destined to turn the match into a rout. Then Lendl broke him in the sixth game of the third set and the match turned around. McEnroe’s last shot was a potentially easy volley that he tiredly knocked out of court; it seemed to symbolize the steady decay of his game.

McEnroe’s 42 prior wins did not matter; his amazing display till then counted for nothing. The endgame mattered, and he could not deliver.

What is true of sport is true of life and the spiritual life: the endgame matters. 

In the gospel parable of the two sons, Jesus compares “tax collectors and prostitutes” (whom the religious elders considered transgressors of the law) to the first son; they rebelled initially but heeded John’s exhortation and repented. Jesus is emphatic that they “are entering the kingdom of God”. The chief priests and elders are like the second son; they professed to do to do God’s will but did not. Jesus implies that they will be left out of the kingdom if they fail to repent.

This seems outrageous! But the first reading from Ezekiel emphasises that, for God, the end matters: A person may turn at any time from wickedness to righteousness and vice versa; s/he will be judged by the new life to which s/he has turned, not by his/her previous life. 

God has a very short memory! He is concerned about our present relationship with him. Further, no matter how far we have strayed from him, it is never too late to turn back to a no-questions-asked welcome. Remember the prodigal son, Zacchaeus, the Samaritan woman, the woman who anointed Jesus’ feet, the thief crucified with Jesus! God’s kingdom is for those who answer his call today; yesterday does not count.

Like which son am I? Do my actions indicate my obedience to God’s will? Am I ready to change my attitudes and behaviour?

The challenge is to be like the third son, Jesus, who was always faithful. St Paul reminds us: “Have in you the same attitude that is also in Christ Jesus, who… humbled himself, becoming obedient to the point of death.”

XXV Sunday of the Year

IS GOD UNFAIR?

Isaiah 55:6-9; Philippians 1:20-24, 27; Matthew 20:1-16

Readings for the XXV Sunday of the Year

Robert De Moor shares an incident from his childhood: “When the apples ripened, mom would sit all seven of us down… with pans and knives until the mountain of fruit was reduced to neat rows of filled canning jars. She never bothered keeping track of how many we did… When the job was done, the reward for everyone was the same: a large chocolate-dipped cone. A stickler might argue it wasn’t quite fair... but I can’t remember anyone complaining about it. A family understands it operates under a different set of norms than a courtroom.”

When we understand the kingdom of God as a family – with a different yardstick of fairness and equality – we will perhaps cease ‘complaining’ about owner of the vineyard!

The landowner does seem unfair. Human justice argues that those who work a full day should be paid more than those who work less. 

However, we must note that the landowner pays the full-day labourers the agreed-upon wage. He generously pays the ‘late comers’ what he considers just: a full-day’s wage – the average ‘daily wage’ was enough only for the ‘daily bread’ for a family; were the owner not to pay the late comers the full daily wage, their families would go hungry.

This parable is about God’s invitation to collaborate with him in the work of the kingdom. The kingdom cannot be earned through our effort. True, we must do all we can to receive it: sow the word, launch the boat and cast the net, love with all our strength. But we do not merit the kingdom.

This parable is not about labour laws or justice. It is about the gift of grace. Ralph Milton describe how grace works: “All we need to do is say ‘Yes,’ and God gives us the whole bundle.” God does not partition grace into different amounts for different people; he gifts his grace abundantly and equally to all regardless of the hour they accept his offer.

Unfair? The first reading reminds us: “My thoughts are not your thoughts, nor are your ways my ways, says the Lord.” 

Will I begrudge God’s fairness to the late-comer forgetting that I am a late-comer, too, and do not merit his grace? Will I do my part of the kingdom work, and allow God’s grace to do the rest?

XXIV Sunday of the Year

REMEMBER GOD’S MERCY

Sirach 27:30—28:7; Romans 14:7-9; Matthew 18:21-35

Readings for the XXIV Sunday of the Year

Corrie ten Boom lost her whole family in the Nazi concentration camps. After the war, she travelled about Europe lecturing on forgiveness and reconciliation. After one such talk in Munich, a man came forward, talked to her, and put his hand out to shake hers. She recognized him as a guard at the Ravensbruck camp in which she was interred! Corrie froze. She felt a deep resentment and coldness. She, who had spoken about forgiveness, couldn’t forgive the man.

We can empathise with Corrie’s experience. Forgiveness is difficult. We think we have forgiven, but then we meet the person who hurt us and the feelings resurface. It is almost physical. 

It’s not surprising, therefore, that Peter asks Jesus in the gospel: “How often must I forgive my brother?” It was Rabbinic teaching that a man must forgive his brother thrice. Peter doubles the rabbinic three, adds one, and suggests that forgiving seven times is enough. 

Jesus’ answer (seventy-seven times) reverses the old law of vengeance: “If Cain is to be avenged seven-fold, truly Lamech is to be avenged seventy and seven-fold” (Genesis 4:24). For the Jews there was no limit to hatred and vengeance; for Jesus’ disciples there can be no limit to love and forgiveness.

Jesus emphasises this through the parable of the two debtors. The contrast between the debts is staggering. The offences we suffer from other humans are nothing compared to our offences against God. and while God forgives all, we do not. 

We often hear and say “I can forgive but I can’t forget.” It is when we forget God’s forgiving love that we cannot forgive. 

Corrie ten Boom did forgive the ex-Nazi guard! She remembered God’s gracious forgiving love towards her, prayed, and woodenly thrust her hand into the man’s. Then a healing warmth seemed to flood her being, she grasped the man’s hands, and forgave him.

What unforgiven hurts still torture me? Is there anyone I have not forgiven? 

Let me remember God’s immense compassion towards me and pray for the grace to forgive that person from the heart.

XXIII Sunday of the Year

BUILD BRIDGES NOT BARRIERS

Ezekiel 33:7-9; Romans 13:8-10; Matthew 18:15-20

Readings for the XXIII Sunday of the Year

In “The Great Divorce”, C. S. Lewis writes that hell is like a vast city inhabited only at the periphery; it has rows and rows of empty houses in the middle – empty because the residents quarrelled with their neighbours and moved. Then, they quarrelled with their new neighbours and moved again. This process of quarrel-move-quarrel slowly left the old neighbourhoods empty. Hell has gotten so large because everyone chose distance instead of honest confrontation.

Lewis’ picture is as true as it’s stark! When someone hurts us, it’s either fight or – more often than not – flight! “Let it be” is the preferred course of action… with one problem: we do not “let it be”!

In today’s gospel, Jesus sets guidelines for conflict resolution. He challenges us to seek reconciliation by talking to the person instead of about the person! 

The first step is dialogue: “If your brother sins against you, go and tell him his fault…” Dialogue is not a finger-pointing venture; it is an honest, specific communication of perspectives/feelings.

If/when dialogue fails, if the other refuses to see his/her fault or rebuffs the attempt at reconciliation, resort to step two – diplomacy: “If he does not listen, take one or two others along with you…”

If/when diplomacy also fails, move to step three: “Treat him as you would a Gentile or a tax collector.” Is step three dissociation? That would be easy, but Jesus loved the Gentile and the tax collector, and never ceased to associate with them.

So, step three is perhaps deep love (this is not affection!). This is what Paul tells the Romans (second reading): “Owe no one anything except to love one another… love does no wrong to a neighbour.”

The underlying reason behind this strategy is hinted at in the First Reading. The Lord tells Ezekiel to speak to people when they are wrong. This is to help them back to the community.

This pericope ends with a reminder that attempts at carefrontation must be in a context of prayer.

We can’t always make peace with those who hurt us, but we can and must still love them… unless we want to live in hell.

Will I resolve hurts through dialogue, diplomacy, and deep love, and be reconciled with the people who have hurt me? Will I build barriers or build bridges? How will I restore my relationship with creation?

XXII Sunday of the Year

THE ‘BRAND HEART’ OF CHRISTIANITY

Jeremiah 20:7-9; Romans 12:1-2; Matthew 16:21-27

Readings for the XXII Sunday of the Year

Marketing experts point out that it is important for companies and organizations to develop a brand identity or the “face” that interacts with the world. But they are quick to caution: whatever you create should communicate who you are: the brand heart (purpose, vision-mission, values).

One may see this Sunday’s gospel as a landmark in Jesus spelling out his “brand heart”! 

Jesus has been schooling his disciples about who he is and through Peter’s confession of faith (which we heard last Sunday), they have recognized Jesus as the Christ.

But Jesus does not fit the popular conception of the Christ as a military conqueror. And so, he begins to show his disciples that he is the Christ who must suffer. He had challenged oppressive powers; he knew it was a decision which would have tragic consequences, but he accepted them.

But Peter cannot understand! There is no place for suffering in his understanding of the Christ. Peter the rock is a stumbling stone! Jesus tells him to take his place as a disciple: behind the Master. And makes it clear what getting behind him entails: taking up the cross and following him on his way to Jerusalem. 

The theme of a brand heart is found in the first reading too which depicts Jeremiah’s suffering as a prophet. He had to deliver an unpopular message, which the people heard as treason and tortured him. Jeremiah grew tired of the demands of authentic prophecy and tried voluntary retirement but had to speak regardless of the cost.

Like Jeremiah and Jesus, faithful disciples cannot avoid suffering. It is an integral part of discipleship, a necessary consequence of living by Gospel values, of confronting oppressive forces.

Each of us has a cross to carry. What are the crosses in my life? Am I willing to carry these and follow Jesus? Who are “the elders, chief priests and scribes” I must confront? Who is the “Peter” to whom I must say “get behind me”?

But discipleship is not only about the cross; there is also the crown. Jesus is convinced that God will vindicate him. He promises his disciples that if they carry their cross, they will find a life of union with God.

May we carry our crosses that we may also carry the crown of a life of communion with God.

XXI Sunday of the Year

PERFECTED IN WEAKNESS

Isaiah 22:19-23; Romans 11:33-36; Matthew 16:13-20

Readings for the XXI Sunday of the Year

Duke Ellington – composer, pianist, and conductor – composed with each musician in mind. He said: “You keep their weaknesses in your head as you write, and that way you astonish them with their strengths.”

That’s the way God works with the leaders he chooses and with us: he keeps our weaknesses in mind and astonishes us with our strengths; he perfects us in weakness. 

But why does God choose people with faults and foibles as leaders? 

We have a response in this Sunday’s gospel! In response to Jesus’ question about his identity, Simon acknowledges him as the Christ. Jesus gives Simon a new name: Peter; and a mission: the foundation for the Church.

What kind of a foundation was Peter? 

Soon after being named ‘rock’, Peter misunderstood the nature of Jesus’ mission. During Jesus’ passion, Peter denied him thrice. After the resurrection, Peter could think of nothing more productive to do than to return to fishing. Twenty years later, he withdrew from table fellowship with some Christians because they were Gentiles. By nature, Peter was not rock!

But the weak and human Simon became rock when he was open to divine revelation (“Blessed are you, Simon”), and when Jesus prayed for him (“Peter, I have prayed for you, that your faith may not fail”). After Pentecost, Peter fearlessly proclaimed the gospel. He was imprisoned, tried, tortured, forbidden to preach… he did not stop preaching! Through grace, Peter became rock.

There is something of Simon in all of us. We misunderstand Jesus’ mission and words; we deny Jesus; we get engrossed in our career and work… 

Yet God keeps choosing us, with and despite our weaknesses, and strengthens us to be his church. He perfects us in weakness. We will be rocks when we recognize our radical need for God and his grace.

Will I open myself to his grace? Will I allow him to perfect me?

XX Sunday of the Year

MOVE THE FENCE

Isaiah 56:1, 6-7; Romans 11:13-15, 29-32; Matthew 15:21-28

XX Sunday of the Year

During the WWII, a small group of soldiers lost a buddy and wanted to bury him in a proper grave. They searched the area till they found a church with a cemetery (which had a picket fence). They found the parish priest and asked to bury their friend in the cemetery. The deceased was not a Catholic. The priest expressed his sympathy but said the cemetery was reserved for Catholics. He asked the soldiers to bury their friend just outside the fence and assured them that he would care for the grave.

One year after the War, they met and decided to visit their buddy’s  grave. They found the cemetery but couldn’t find the grave. The priest saw these men looking around and went to meet them. He told them that it didn’t seem right that the soldier was buried outside the cemetery. “So, you moved the grave?” asked the friends. “No,” said the priest, “I moved the fence.” 

Today’s liturgy challenges us to “move the fence” so that we can move beyond barriers and boundaries.

The Canaanite woman overcame three religious-cultural barriers to approach Jesus: she was a woman (in Semitic culture, women did not approach men); she was a widow; she was a foreigner/ gentile. She overcame three barriers from Jesus: his indifferent silence; his statement about his mission “only to the lost sheep of the house of Israel”; his rebuke about not throwing children’s food to the dogs. 

Nothing could deter the woman. Her persistence persuaded Jesus to “move the fence”, to go beyond boundaries—gender, ethnic, religious, and geographical—to cure her daughter.

The woman is a Canaanite but addressed Jesus as “Lord” and “Son of David”. Matthew thus presents her as a disciple and emphasises that discipleship is not restricted to Jews; it is open to anyone who believes in Jesus. Matthew affirms that God’s grace is not exclusive/ restricted; one needs only an open heart to receive it.

Isaiah (first reading) announces God’s intention to extend Israel’s privileges to all foreigners who love the Lord and join themselves to him. His house is a house of prayer “for all peoples”. 

Paul (second reading) emphasises that God’s mercy is for all, whether Jew or gentile.

In an age of growing communalism and nationalism, we need this reminder of God’s universal love and imitate him.

Do I reach out to all people beyond gender, class, race, or religion? How will I imitate God in going beyond barriers and boundaries? Will I move the fence?

XIX Sunday of the Year

AMID THE STORM

1 Kings 19:9a, 11-13a; Romans 9:1-5; Matthew 14:22-33

Readings for the XIX Sunday of the Year

We are amid one of the greatest storms of our lives – the coronavirus is still around with new variants; inflation and unemployment; natural disasters and violent conflict in several parts of the world; growing hatred and intolerance. Many of us are overwhelmed. 

The readings of today feature people who are overwhelmed by events in their lives. Amid chaos, they experience God’s abiding presence.

The first reading features Elijah who had to flee into the desert to escape the wrath of Jezebel. There he encounters an angel who comforted him and gave him food. On the strength of that encounter, he journeyed forty days to Horeb, where he faces more chaos:  a strong wind, an earthquake, a fire. Then he experiences the presence of God in “a tiny whispering sound”. Elijah’s flight to Mount Horeb ends with an encounter with God.

Paul (second reading) is overwhelmed with sorrow that his fellow Jews had not accepted Christ. His faith is steadied by recalling God’s irrevocable gifts to Israel.

The gospel features the disciples caught in a terrible storm which swamps their boat. When they are in disarray, there is more chaos and fear; they see a ghost. It is Jesus who reassures them: “It is I (literally I am); do not be afraid.” These words would have evoked memories of Yahweh’s revelation to Moses (Exodus 3:14). The disciples’ crossing to the other side, interrupted by a destructive storm, ends with an encounter with God.

When destructive forces assail me, let me walk on like Elijah; when the storms of life engulf me, let me keep battling them like the disciples. The Lord is with me to sustain me. And at some point, perhaps when I reaches the “depths”, I will encounter him. May the storms of my life cease with an encounter with God. Then, like Elijah and Peter, may I walk on.

The Transfiguration of the Lord

A MOMENT OF GRACE

Daniel 7:9-10, 13-14; 2 Peter 1:16-19; Matthew 17:1-9

Readings for the Transfiguration of the Lord

Eric Carle, the author and illustrator of children’s books, recalls that he was a shy six-year-old when the storytelling world opened for him:

“The world seemed a cold and confusing place, except for one thing—a picture of a cityscape that faced my bed: red brick buildings with darkened windows, except for one exploding with the joyful colours of a Christmas tree. The picture was the work of an art director at my father’s job.

Once, my father took me to work. I was so shy I could barely speak. The art director smiled, opened the drawer of his drafting table… a treasure of coloured drawing pencils, and said: ‘You can use them all.’ 

I had no language for what I felt. Today I would call it grace.”

For Jesus and the three apostles, the transfiguration was a moment of grace. 

The transfiguration confirmed for Jesus his identity: In the experience of prayer on the mountain, the Father reveals who Jesus is: “This is my Son, the Chosen One.” 

The transfiguration confirmed Jesus’ saving mission: Luke gives the content of Jesus’ conversation with Moses and Elijah. “They… tell him about his departure (or exodus) that had to take place in Jerusalem.” The exodus of the Hebrews was a struggled-filled journey; so will it be for Jesus! The transfiguration gives him a foretaste of his glory and strengthens him for his journey to Jerusalem.

The transfiguration showed the apostles Jesus’ identity: Peter, James, and John realise that this is no carpenter; no preacher or healer or miracle-worker; this is God! 

We have moments of grace: in prayer, in encounters with significant people, in key life events. God is present within us to affirm that we are his children and to confirm his will for us. 

Let me recall some of these! Do I see these as “transfiguring” moments; as God’s reaffirmation of my identity as his child? Do I allow God’s grace to transfigure sadness into joy; despair into hope; fear into faith and courage; isolation into communion?

XVII Sunday of the Year

STAKE EVERYTHING ON ONE THING

1 Kings 3:5, 7-12; Romans 8:28-30; Matthew 13:44-52 (13:44-46)

Readings for the XVII Sunday of the Year

A member of a youth-group, an Infosys employee, was leaving for the US and wanted to sell his Infosys shares. The others in the group were willing to do anything to buy those shares. One guy was willing to sell his bike; now this guy wouldn’t allow anyone to touch his bike! Anything for Infosys shares.

Many youngsters in our shelter homes have run away from home chasing a dream. Their dreams are different but they have one thing in common: they have left everything – home and family – to achieve that goal.

Were Jesus living now, he might have used a different parable to speak about the kingdom! Rather than speak about a pearl merchant or a farmer, he might have spoken about a youngster who gave up everything to realize his goal!

What’s common to the pearl merchant, the farmer, the shares-seeking-youngster, and the dream-chasing-kid? Each is willing to stake everything to possess something valuable.

That is Jesus’ point in today’s gospel parable. The farmer, who stumbles on a treasure, and the pearl merchant, who finds an invaluable pearl after a great search, appreciate the value of their find; they sell everything to possess their find.

To an outsider, these men might appear insane; they risk everything on one object. But the men are certain about the wisdom of their act: they give up something valuable to get the one invaluable treasure; their investment is total. 

Jesus gave up everything he valued – his family, his home, his profession – to do his Father’s will. For Jesus, there was no treasure greater than his Father’s will. 

In the first reading, we have something similar: Solomon chooses “an understanding heart” over a long life, riches, his enemies’ lives. That was his treasure.

Jesus asks us whether we see the kingdom as a treasure. 

We might stumble over it (like the farmer); we might find it unexpectedly after a long search (like the pearl merchant). One thing is clear: we will experience great joy when we discover it! 

The question then is: Am I ready to stake everything on it? What must I give up to possess it? 

Let us pray that we stake everything on the right thing!

XVI Sunday of the Year

DON’T JUMP TO CONCLUSIONS

Wisdom 12:13, 16-19; Romans 8:26-27; Matthew 13:24-43 (13:24-30)

Readings for the XVI Sunday of the Year

A bishop, sailing on an ocean-liner, found that he was sharing a cabin. After he unpacked his bags, he went to the purser to leave his valuables in the ship’s safe. He remarked that he was afraid that his co-passenger might not be trustworthy. The purser smiled, accepted the valuables, and said: “Bishop, I’ll be glad to keep your valuables. Your cabin-mate has just been here and left his valuables for the same reason!”  

Jumping to conclusions is an exercise most of us get! We are quick to judge and want to do away with wrong doers, without knowing facts/ circumstances/ motives.

Instant judgment and intolerance are a major problem today. Think of the number of kangaroo courts especially on social media!

Instant judgment and intolerance were attitudes that plagued Israel. They wanted instant punishment for their enemies. Jesus was in conflict with the Pharisees precisely on the issue of intolerance; they condemned all who failed to keep the law. 

Today’s liturgy strongly challenges these attitudes. 

The first reading asserts that God is patient and merciful; he gives people time to change. He asks his people to be patient towards one another, even their enemies. 

The psalmist sees God as a forgiving God, who is slow to anger!

God’s patience appears again in the Gospel parable of the wheat and the weeds. The workers want to uproot the weeds. The owner knows that wheat and weeds look identical until they ripen! So, he cautions the workers: “Wait till all the facts are in; don’t jump to conclusions! Else, in your zeal, you might uproot wheat.” It is worth pondering on the landowner’s confidence that the wheat would survive the effect of the weeds and his trust in goodness which outdoes wickedness.

Consider some characters in scripture: Moses, a murderer; David, an adulterer and murderer; Paul, a persecutor; Peter, a coward. What if God had considered them weeds and uprooted them! 

There are times when we must make moral decisions. But this parable counsels patience – amid our failures; amid our urge fix things; amid our tendency to act on instant judgments about others.

What are the “weeds” in my life where I need to be patient with myself? With whom do I need to be patient? 

God is patient with us. Let us be patient with ourselves, with others, with the world. Let us stop jumping to conclusions.