We are just one week away from the Holy Week and away from our celebration of God’s love shown in the passion, death and resurrection of Jesus. For us Christians this season of Lent is a time of special grace in which we experience the presence of a personal God who cares and loves us. Our response is to transform ourselves and live according to his will. We want to do something new and come to him in obedience and freedom. Before him we acknowledge our weakness and we know that he is the one who supports us and builds with us new relationship. We ought to change our lives during Lent and come closer to him. Therefore the Church calls this season as a joyful time, because it is our preparation for the future joy of Easter that approaches us bringing his blessings, mercy and forgiveness. We realize that God has made a covenant with us through our baptism like he made with the Israelites as we hear in the first reading of today. Here God looks beyond the failure of his people and takes the initiative to establish a new covenant with the house of Israel. In the second reading we are reminded of Jesus’ life of prayer and suffering and through his sufferings he learnt to be obedient to his Father. Now he is perfect in heaven and he is able to save all who obey him. The Gospel of today tells us of the moment of the pain and troubled heart of Jesus and he calls on his Father to glorify him. There is the voice heard from heaven which confirms the unity and harmony between the Father and Jesus. At the same time some Greeks show their desire to meet Jesus indicating the mission of Jesus is for all and not for the Jews alone.

God’s love is universal and at the same time it is personal. Our God is concerned of each person individually yet at the same time he loves us as a community. We are children of the light baptized into the glory that is Christ. We are initiated into the life of Christ who is the light of the world. Once baptized in Christ we become his new creation, the members of God’s own family. Today as we enter the fourth Sunday of Lent we are called upon to renew ourselves and experience the loving invitation of our Lord. In the first reading, the house of David seems to have come to an end. Because of their infidelity the people have suffered. But God’s plan of salvation continues to move forward. In the second reading Paul overwhelms us with the message of God’s mercy. When we were dead through our sins, he brought us back to life in Christ. The Father has done everything for us in Jesus. In the Gospel Jesus the giver of new life, tells us of the love of God for humanity that he sacrificed his own Son. Jesus declares that he must be lifted up on a cross to glorify God and bring salvation to the world.

The liturgy of the Third Sunday of Lent begins by acknowledging God´s holiness and his claim on us that we belong to him. It recognizes the fact that we are his own people, and must live in a way that reflects his holiness. God offers us the gift of faith as our path towards holiness. Challenges are always with us, difficulties surround us. However the more we long, desire and develop a personal and ultimate relationship with Jesus Christ as our best friend, there is absolutely nothing that we cannot face and overcome. Indeed we become the “power and the wisdom of God”. Our first reading tells about the covenant God made with Israel by giving them Ten Commandments to live by. God gave them to Moses so that his chosen people will live by the norms given by him. In the gospel Jesus reacts with anger to abuses in the Temple, which he perceives as the violation of the covenant and shows himself as the Lord of the Temple. He drove the traders out of the Temple and predicted that he himself would be the Temple of the new people of God. In our second reading, Paul calls us to embrace divine wisdom though the world may see it as foolishness. He tells them that we preach Christ crucified. He tells them that God’s weakness is greater than human strength.

God’s call is personal and at the same time very demanding. We encounter a God who speaks to us and we are called upon to listen to him and respond to him. Now as we enter the Second Week of Lent, our task is to continue to examine our hearts and change ourselves in order to be worthy of his glorious paschal mystery. God tells us that our thoughts are not like his thoughts and our ways are not akin to those of his choice. As human beings we do not like change and we resist any change as much as we can. However, change is a part of our life and we cannot just depend on our past glory and achievements. The Gospel of today speaks of striking intervention by God in people’s lives indicated through the transfiguration of Jesus on the Mountain. Jesus is transfigured in the presence of his disciples, manifesting to them his divinity to strengthen them in their faith before he enters into his Passion and death on the cross. They are called upon to listen to him the one chosen by the Father. In the first reading we would hear God asking Abraham to sacrifice his only son. Even though God had promised a great dynasty for him, Abraham shows his obedience and displays complete trust in God’s promise. God preserves his son and also grants him his multiple rewards. In the second reading Paul assures us that we have nothing to fear. God the Father and his beloved son are on our side.

We are now into the great season of Lent. During the season of Lent, the church invites us to examine our lives, to repent of our sins and do penance. By means of fasting, penance and prayers, the faithful obtain strength they need to overcome the sinful tendencies. The purpose of Lent is to provide that purification by weaning human persons from sin and selfishness through self-denial and prayer, by creating in them the desire to do God’s will and to make his kingdom alive by making it first come into their hearts. The Church invites all to repent from evil ways and return to the Lord who is eagerly waiting for each one to come to him. In the first reading we have the story of Noah and the deluge that destroyed evil persons. At the end of the deluge only Noah and his family were saved. God then established a covenant with Noah and humanity. The rainbow in the clouds serves as a sign of this covenant. In the second reading we have Peter telling us how our Baptism unites us with Christ’s death and resurrection. We are cleansed of all evil and made right with God. In the Gospel we have the Temptation narrative. After his Baptism, Jesus was led by the Spirit into the desert to be tempted by the evil one. After his victory over the Satan, Jesus enters his public life to proclaim the message of the Kingdom of God. By this time John was arrested and Jesus commences his message of the Messiah.

All of us are social beings and have been created for community and are called to live our faith in and with a community. Our Christian commitment demands us to look into the needs of others. God has given us the blessing to belong to others in the community of the church and in the community of the world. We must appreciate these blessings God has given us and be at the service of others. In the Gospel we have the healing of the leper by Jesus. The leper comes to Jesus with a request to be healed and Jesus has pity on the person and touches him and tells him that he wants him to be healed. The person once healed goes on proclaiming to all the miraculous deed of Jesus. In the first reading we have Moses and Aaron speak to the people of the greatness of God and since they are holy the people have to avoid all that is unclean. Certain rituals had to be observed in case of serious illness. In the second reading Paul tells us that every human activity can give glory to God. Taking Paul as our model, we are called upon to imitate Christ who always sought to help others. Everyone in the community is to reflect Christ in their words and behaviour.

Christ has come as the redeemer and the conqueror of suffering and of death. He does not limit his healing mission to the physical sufferings alone but seeks to heal the whole person. The inner healing of the person and the forgiveness of sins is the mission of Jesus. God intervenes in human situation to alleviate suffering, yet he permits suffering to take place. Sufferings often motivate people to seek God, and as they draw closer to Him they can understand Him better. In the first reading we have Job, that legendary model of long-suffering patience, is speaking of the tiresomeness of life. He complains of the hardships he had to experience in life in the face of sudden disasters. He gives expression to the pain and sorrow he is facing. He is unable to see the happiness that lies in store for him. In the second reading Paul speaks of the obligation imposed on him to preach the Word of God, making himself the slave of the Gospel. Yet he does this task willingly and freely without looking for any reward. The Gospel gives the vivid picture of healing ministry of Jesus and his popularity as everyone was searching for him. But he chooses to go to other places to continue his ministry of preaching and healing. In the midst of his heavy work of teaching and healing he spends his time in prayer.

God’s word comes to us in various ways. The Bible tells us that this word is very powerful and effective in our life and will bear fruit in plenty. This word clings to the human person, penetrates deeply into our hearts giving us new insights and applies it thoroughly to our lives. God expects us to be conscious of the working of this word in our lives and respond to it. His word is a healing word. It purifies the person and takes away all the blemishes. It is a prophetic word which leads the person towards the values of God as against the values of the world. It is a reconciling word which keeps away all divisions and brings unity in the community. In the first reading of today we have Moses the prophet giving his farewell address to the people of Israel. He tells them they will always have God’s word to guide them as they enter into the Promised Land. God will give them a prophet like himself to take care of them. In the second reading Paul gives advice to both married and the unmarried. He wants them to be free of all their anxieties and offer their single hearted service to God. In the Gospel we have the typical day in the life of Jesus. He was a preacher, teacher, healer and a man of prayer. Today’s passage demonstrates the power and authority of Jesus as he expels an unclean spirit from a man and heals him. People look at him with admiration for he spoke with authority and power.

From the earliest of times God has called human persons to be with him for he is the creator who has made every human person in his own image and likeness and desires to have constant contact with him. He invites all human persons to a personal relationship with him and when they do wrong and go astray; he invites them to a spirit of repentance to make them live a life worthy of him. Repentance means to turn around, and go in the opposite direction, change ones way of thinking, change their values, change the mind and heart, change their desires, and more importantly change the direction of life. It means that there is a total conversion and a total transformation in the person. In the Gospel of today Jesus invites all to repent and to listen to the Good News that he is going to give. He calls the disciples to continue his mission of repentance and the proclamation of the Kingdom. In the first reading we have Prophet Jonah who is asked by God to go and preach to the people of Nineveh. Even though Jonah runs away from God in the beginning, he is brought back to preach. People listen to his word and repent from their sin. God listens to their prayer and forgives them. In the second reading Paul asked the Corinthians to remember that life is short and the world as we know it is passing away. He preaches total detachment and to live without being engrossed into it.

"The work of God is carried out by men of God" is an oft repeated saying. But there is a whole process of discernment that a person needs to undertake before he enters into the service of God. The call can come directly from God as in the case of Old Testament prophets or from Jesus as in the apostles and Paul. The liturgy of the Word places before us the call of Samuel and Peter. These men are from humble origins but possessed extraordinary leadership quality for which they will always be remembered. Samuel was a miracle child because Hannah his mother was not able to conceive and barrenness was considered to be a curse which Hannah who was very devout could not accept. Hannah’s solution to her problem was to pour her heart out in supplication to God, and promise that if she ever conceived and gave birth to a son she would give him back to the Lord. When Samuel was born she kept her promise. Peter and his brother Andrew were fishermen and at least Andrew was a disciple of John the Baptist, and Andrew led his brother Peter to Jesus .In the case of Samuel and Peter there were others who helped them answering God’s call. In times of need let us also whisper our aspirations and desires and rest assured that God hears our every whispering.

11th January, 2015 – Sunday Reflection. THE BAPTISM OF THE LORD.

The feast of the Baptism of our Lord presents us with the Third Epiphany or the manifestation of our Lord, the first being the Nativity of our Lord and the second, the feast of the Magi. The Baptism of Jesus was the moment when he passed from the relative obscurity of village life in Nazareth onto the public stage of his mission of proclaiming the God’s Kingdom. We are brought to the banks of the River Jordan somewhere north of Jerusalem where John the Baptist had begun his ministry. John the Baptist was preaching in the wilderness and was baptizing all those who would respond to his message of repentance. The purpose of his ministry of preaching and Baptism was to direct people toward Jesus who would baptize them with the Holy Spirit. The Scriptures tell us that Jesus came from Galilee to River Jordan to be baptized by John the Baptist. Jesus subjects himself to this simple act of repentance and is baptized by his own cousin. Baptism is meant as an acknowledgement of sin and Jesus was totally sinless. He had no need of repentance or forgiveness. Yet this was the beginning of his mission as was planned by his Father. The Baptism of Christ as recorded in all the four Gospels indicates the Trinitarian Revelation and the commencement of the public ministry of Jesus. When Jesus came out of water after his Baptism the heavens open and the Holy Spirit descends upon Him in the form of a dove. There is also the voice of the Father that comes from the cloud, “This is my Son, the Beloved, with whom I am well pleased.”

Reflections on The feast of the Epiphany of our Lord

The feast of the Epiphany is the celebration of the Lord’s manifestation to all peoples, represented by the Magi, who came from the East to adore the King of the Jews. The word ‘epiphany’ comes from Greek, meaning, a ‘showing’ or ‘manifestation’. The Feast of Epiphany is a reflection that Jesus is the Light of the world. Through his birth we see the arrival of the Light into the world. The three wise men saw the brilliant star in the sky, understood the meaning and followed it. Through the Magi, we see the light of hope, of joy and of peace to come. All in all, today’s feast is telling us that for God there are no foreigners, no outsiders. From his point of view, all are equally his beloved children. We all, whatever external physical or cultural differences there may be between us, belong to one single family which has one Father, God. It means that every one of us is a brother and sister to everyone else. There is no room for discrimination of any kind based on nationality, race, religion, class or occupation. The facts of today’s story may be vague but the message is loud and clear. The story tells us that there is no partiality in God and we all of us are his chosen people. Let us try to understand more deeply God’s closeness to us which is also a reason for us to be close to each other. The story of the Magi is story of the ways in which God reveals himself and even more about the different responses which his revelation receives. The Magi followed the star and they encountered God. It tells us that we too have to search for our God and cannot rest till we find him.

Holy Mother the Church celebrates the feast of the exaltation of the Holy Cross today. The Cross is more than a symbol, more than a sign. It summons us to live our lives in sacrificial self-giving, in self-emptying love. Not only did Christ die in order that we might be freed from this world’s bondage, His death also reveals to us the length and depth to which God has gone to give Himself to us. The Cross shows us the extent to which God loves us. Jesus on the Cross is a sign of contradiction, a sign that contradicts the message of the world that surrounds us. It is also a sign of liberation, of freedom. One of the greatest paradoxes of life is that the more we give, the more we get. Those who love the most are those who are loved the most. Self-giving can be buried underneath the temples of this world’s false gods and goddesses. The Cross is the sign that contradicts them. The religion of the secular world is one of getting, acquiring, buying, and filling one’s life with more and more things, loading us down with gadgets, glitz and glitter. Competition is valued more than community. Being Number One, on top of the heap, and on the top of this world, seduces us and leads us away from the sort of life that Jesus calls us to live. The Gospel, echoing the Old Testament story, assures us Christians that by keeping our eyes fixed on Jesus raised up and mounted upon the cross we too will be saved from death: “Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.” Jesus, like the bronze serpent, was lifted up on a pole. John assures us that whoever believes and gazes on Jesus lifted up will never perish but will have eternal life.

Today’s gospel is quite startling, presenting a side of Jesus we have not seen. Jesus withdraws to the region of Tyre and Sidon – perhaps due to fatigue and weariness from the press of the crowds. And even there he is known; a woman calls out to him, using his title, “Lord, Son of David.” But “Jesus did not say a word in answer to her”. Clearly this is a woman of faith, why would Jesus not speak to her? Is he that tired? Is this a demon he cannot exorcise from her daughter? When his disciples plead with him to send her away, since she keeps calling, Jesus says “I was sent only to the lost sheep of the house of Israel.” Those within hearing distance must have been puzzled, hearing this for the first time. Is he not moved by the same compassion he had for others? But the woman persists, kneels before Jesus, and continues to plead on behalf of her daughter. Now comes the real shocker; Jesus tells her, “It is not right to take the food of the children and throw it to the dogs.” Silence descends upon the crowd. This is a crude analogy and offensive in any time or place. And yet the woman persists – “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.” It is then that Jesus acknowledges her faith, and her daughter is healed.

This story is unusual; it begs the question, why did Matthew include this event, when it presents Jesus in such a harsh and cruel light? Why did Jesus not want to heal this woman’s daughter – due to fatigue? Or because she was not of the house of Israel? In any case, his exhaustion doesn’t explain his uncharacteristic rudeness. Perhaps Matthew wanted to portray not only Jesus’ divinity and his power to heal, but also his humanity – Jesus experienced the same fatigue and its effects as all humans do; he experienced the same impatience and desire to get away from the demands of others; he occasionally was harsh with others; and, at some point, came to learn through the pleas of others that his ministry and mission were for all peoples, for all time. He had to grow in knowledge and wisdom of this truth.

Monday
Acts 16: 11-15; Jn 16: 26-16: 4

In today’s gospel, Jesus promises to send the Advocate, the Spirit of Truth who will guide us into the whole truth. However we must not forget the second part of this promise. It is not enough that the Spirit moves us but we must also act on the Spirit’s movement in our lives. The apostles, for example, in the Agony in the Garden were more than willing to keep watch while Jesus needed them most.

Acting on the move of the Spirit means discerning His will and allowing Him to lead us. In this way we would testify to the presence of God with our lives. Sure there will be persecutions, obstacles and conflicts coming our way. But with the Spirit in us, how can we fail?

Tuesday
Acts16: 22-34; Jn 16: 5-11

In the gospel today Jesus sounds more like a visitor than someone who took on our nature and became one of us forever. ‘It is to your advantage that I go away.” We have to try to understand how it is to our advantage. “If I do not go away, the Advocate will not come to you,” he added. Rather than clarifying it, however, this makes it more obscure. How could ‘the continued presence of Jesus’ (which is what the Advocate or Paraclete means in John’s gospel) hinder the coming of the Spirit, the Paraclete?

In John’s gospel, the Paraclete is the continued presence of Jesus. Henceforth it is through the Spirit that we know Jesus. The Spirit, the ‘Advocate’, he said, “will teach you everything, and remind you of all that I have said to you” (Jn 14:26). Jesus is withdrawing his visible presence, but his Spirit remains with us.

“It is to your advantage that I go away,” he said. How is it an advantage? This is what we have to try to understand. If we assemble a few ordinary experiences we may find an approach to it.

Every teacher, sooner or later, has to stand back. If a teacher stays at your side forever, there are important things you never learn: independence, mental courage, an inner vigour that can only come from taking your own risks…. In other words, you have to learn from your own experience, and that is what a good teacher always sends you back to in the end. Parents, too, have to learn to stand back. The children of parents with very strong personalities are often passive and weak. Whenever you see a powerful leader, look at what his leadership is doing to his followers. He may think he is “strengthening the brethren,” but this is exactly the blind spot of an extravert. Jesus has the wisdom to trust us, even though we make mistakes. He wants to inspire us from within, not to control us from without.

Wednesday
Acts 17: 15, 22 -18: 1; Jn 16: 12-15

In His absence, Jesus knew His apostles would be scared to face opposition to their faith. thus, Jesus assured them that the Spirit of Truth will empower them. They have only to open themselves, change their mindset and allow the Spirit of Truth to take over their being.

The same challenge is offered to us today – to allow the Holy Spirit to take control of our lives, so that the Spirit of God can speak through us, be seen and experienced by others through us. How is this possible? In a word…Listen! God speaks in varied ways – in the cry of a child, in the smile of an elderly, in the fidelity and infidelity of couples, in the quiet stillness of nature at dawn or at dusk, or in the sad and joyful melodies of our daily existence. we need a quiet space where we can face the truth of ourselves, discover the richness and vigor of God’s love and find truth and meaning in everything around us. At the end of each day, we might as well look into ourselves and ask, “What truth of the Father, Jesus and the Holy Spirit have I found today?” the Spirit works and does marvelous deeds in us.

Thursday
Acts 18: 1-8; Jn 16:16-20

The Resurrection happened in the tomb. This death-and-resurrection event, which we call the Paschal Mystery, is the heart of our faith, and if the heart isn’t beating, the body is dead. We have a lot of cheap knowledge: knowledge that has not been bought at the full price of experience. It is easy to sign up to a list of beliefs; it is as easy as saying ok. But everyone knows only one or two things really. We know the dying and rising of Christ to the extent that our own life is being shaped by it, no more, no less. The disciples made an honest admission, “We don’t know what he is talking about.” That is always the first step in understanding: to understand how little we know.

Friday
Acts 18: 9-18; Jn 16: 20-23

‘On that day you will ask nothing of me. Very truly, I tell you, if you ask anything of the Father in my name, he will give it to you.’ Paraphrasing this we could say, “When you see me again you won't be full of questions, you will be doing something: you will be interceding with the Father in my presence.” Any teacher in any school will tell you how quickly a religion class disintegrates into a debate, and further into a shouting match. It is much easier to talk about something than to take it to heart or to do it. Talking is often a substitute for doing.

A 19th-century British Prime Minister, William Lamb, once famously remarked, on hearing an evangelical sermon, “Things have come to a pretty pass when religion is allowed to invade the sphere of private life.” One way to avoid the challenge of religion is to keep it out there in the public sphere, along with ceremonies like the Changing of the Guard. Another very successful way, paradoxically, is just the opposite, and it seems to be the preferred one today: make it so private that you no more need to give an account of it than you do of your circulation or your digestion.

But the Faith is something you do in the first place, and afterwards talk about if you must. “I'd rather see a sermon than hear one any day.” An adherence to the Faith that is not also an adherence to prayer – Liturgy and informal prayer – and to service of others, is only talk. Oscar Wilde said that talking was the only form of exercise he ever took. Spoken like a Christian!

Saturday ( The Visitation)
Is 12: 2-6; Lk 1: 39-56

Does this sound familiar?
"My heart exults in the Lord;
my strength is exalted in my God….
The bows of the mighty are broken,
but the weak are girded with strength.
The well-fed must labour for bread,
but the hungry need work no more.
The Lord makes poor and makes rich;
he brings low, he also exalts….” (1 Sam 2:1-10)

It is the Canticle of Hannah, mother of Samuel, and it is the source on which Mary’s Magnificat is based. Mary is shaped, we might say, by the best of the Old Testament.

But she is also a figure looking to the future. She is an image of the new community, the Church. That is a community where the topsy-turvy logic of the Gospel is intended to hold sway: the first is the last, the weak is the strong, the greatest is the least, the poorest is the richest, the lowest is the highest.... “God has put down the mighty from their thrones and exalted the lowly.” But when we look at the Church - at ourselves - sadly, we see that we live mostly by straightforward logic: power and privilege, palaces, badges and titles of honour....

Mary, the greatest revolutionary figure, still has many revolutions to accomplish.

MONDAY
Dan 13: 1-9, 15-17, 19-30, 33-62; Jn 8: 1-11

The story of the woman caught in adultery is a classic for showing how love can defeat even logic. It is one of the most dramatic pieces in the whole New Testament; a film-maker would not have to add anything. See the intelligence that Jesus showed when he was in a real fix: they thought they had trapped him; but he not only escaped, he triumphed. So much so that they could only slink away – "beginning with the eldest," John adds with irony. It was intelligence allied to love. Too often, intelligence is allied to greed or the quest for power or to vanity; but what a force it is in the world when it is allied to love and mercy!

And what a danger to us all intelligent heartless people! If you have logic and no heart you are a great danger to yourself and others. "Poets do not go mad," wrote G.K. Chesterton; "but chess-players do. Mathematicians go mad, and cashiers; but creative artists very seldom." "I am not in any sense attacking logic," he added. "I only say that this danger does lie in logic." There's no fool like a logical fool, because he is committed to defending his foolishness.

TUESDAY
Nm 21: 4-9; Jn 8: 21-30

The Word became flesh: took on our human nature and became one of us. He is fully human and belongs here. Yet in this passage he says, "I am not of this world." How are we to understand this?

The 'world' in John's gospel is not the physical world, but all the forces in human life that oppose the Kingdom of God – in other words, all the forces that originate in the human head. The great enemy of the Gospel is the alternative world we invent for ourselves, in which we ourselves are the centre of everything. The ego is a world-conqueror. Its story, its personal history, takes the place of the history of the world. It cannot be one with anything. When it looks at anything it sees only how alien and different it is. It sees good in things and in people only insofar as they appear to support its claims, or at least to tolerate them. This is what Jesus means by "this world", not our beloved blue planet but the human ego that closes its eyes to everything but itself.

WEDNESDAY
Dn 3: 14-20, 91, 92, 95; Jn 8: 31-42

Jesus' hearers' ancestors had been slaves in Egypt in the remote past, and perhaps this made their descendants a little sensitive on the question of freedom. Their pride in their freedom made them deny the real past and claim a fictional one. "We have never been slaves to anyone," they said. The ego picks and chooses its facts. Sometimes you get the impression that personality – whether an individual's or that of a group – is just the opposite of the truth. Personality is a defence, sometimes a belligerent one, but more often like the camouflage that animals use so well to protect themselves. Aggressive talk and behaviour are often a cover for fear; boasting is evidence of a low self-image; a pleaser has no interest in you at all. But only the truth, Jesus said, will set us free.

Freedom', like the words 'God', 'love', 'faith', means whatever you want it to mean. These words are like empty forms into which you pour whatever you want. This is not to suggest that real freedom, love and faith do not exist, any more than it is to suggest that God does not exist. It is to say that there is an inner reality that is not guaranteed by the corresponding word. External forms of freedom have their own urgency, but inner slavery can co-exist with external freedom. But I am not fully free until I have inner freedom: in other words, until I am free of myself. The truth, Jesus said, will set us free. One part of that truth is that we are not free. Freedom is not a thing of the past; it is something I have to step into in the present, with every step.

THURSDAY
Gn 17: 3-9; Jn 8: 51-59

In Genesis 17:17 Abraham, who was a hundred years old, "fell on his face and laughed" when God told him he was to have a son. This laughter was interpreted by Jews as joy that he had seen the beginning of the messianic "day": that is, that the Messiah would one day be born of his line. Fifteen to twenty centuries later Jesus said, "Abraham rejoiced that he would see my day." After all those questions about his identity, this is his clear statement in John's gospel that he is the Messiah, the Promised One. More: he said, "Before Abraham was, I am." This echoes God's revelation of his name to Moses, "God said to Moses, "I AM WHO I AM. This is what you are to say to the Israelites: `I AM has sent me to you'" (Exodus 3:14). This is Jesus' clearest claim to divinity in the gospel. It brings to a head all the questions about his identity in the preceding passages. His statement was not lost on his hearers, who took up stones to kill him for blasphemy.

Before Abraham was, "I am," not "I was." This was a moment "out of time", to use Eliot's phrase. Ordinary grammar buckles under the strain; past present and future tenses fuse into one. Many centuries later Julian of Norwich would say, mysteriously, "I saw God in a point."

FRIDAY
Jer 20: 10-13; Jn 10: 31-42

"If I am not doing the works of my Father then do not believe me." Talking about God is not enough, even when it is Jesus who is talking. This is the greatest challenge to every preacher and every professor of theology. Christians often talk about "the Christian message" as if it could be written on a piece of paper. The Word was made flesh, not ink. St Paul wrote to the Corinthians, "You are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone, but on the tablets of the human heart" (2 Corinthians 3:3).

A word was coined to supplement 'orthodoxy'; it is 'orthopraxis'. Orthodoxy means 'right teaching'; orthopraxis would mean 'right action'. Our words have to become flesh too: to reach our fingertips, so to speak. "What good is it," wrote St James, "if someone claims to have faith but has no deeds? Can such faith save him? Suppose a brother or sister is without clothes and daily food: if one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead" (James 2:14-17).

Meister Eckhart said, "When St Paul spoke a great deal to our Lord, and our Lord to him, this availed him nothing till he abandoned his will and said: 'Lord, what do you want me to do?' (Acts 9:6). Then our Lord knew well what he should do. So too, when the angel appeared to our Lady: nothing that she or he said to one another could have made her the mother of God, but as soon as she gave up her will, at once she became a true mother of the eternal Word and conceived God straight away: he became her natural son."

SATURDAY
Ezk 37: 21-28; Jn 11: 45-57

Sometimes words can be a substitute for action (see yesterday's reading). But this is not always the case. Sometimes they don't "survive in the valley of their saying," as Auden put it; sometimes they flood down from the mountaintops and shake an Empire. The Sanhedrin knew this. "The Romans will come and sweep away our Holy Place and our nation." So they were determined to kill him. "It is better to have one man die for the people than to let the whole nation be destroyed," said the High Priest, exactly according to Nietzsche's saying: "Where there are four of you a fifth must die." These people were not the first, and they were not the last, to kill someone in order to silence him. Most of us don't go that far, but we go some of the way. An interesting list to compile: all the people I silence in subtle or unsubtle ways.

MONDAY
Is 65: 17-21; Jn 4: 43-54

Told that his son would live, the official set out on a 20-mile walk with nothing but the word of Jesus to reassure him. John's gospel, which tells us nothing by accident, is telling us that the life of faith is just like that; we have the word of Jesus to rely on, nothing else. The other things we use to surround the word of Jesus add nothing to it: buildings, organisations, traditions.... These (when they are what they should be) unfold the word of Jesus to us, the word that is Jesus, but they add nothing to it.

The official's request was as simple and humble as the tax collector's prayer in the Temple (Lk 18:10-14). "Sir, come down before my little boy dies." It must be one of the most basic prayers of any age or continent. There isn't a human being in the world who could fail to understand it. Even the animals and birds would pray like this if they could talk. Whether one is Jew or Gentile, what matters is distilled humanity.

TUESDAY
Ez 47: 1-9,12; Jn 5: 1-16

"Do you want to be healed?" Jesus asked him. This seems an odd question when you consider that the man had been waiting for thirty-eight years to be healed. But of course there are often compelling reasons for clinging to one's sicknesses. You will no longer have people to take you around: do you want to be healed? You will no longer have sympathy from everyone: do you want to be healed? You will have to work, and you are not used to it: do you want to be healed?

He wanted to be healed. Then Jesus said, "Stand up!" This too seems odd at first sight. Jesus was asking him to do the very thing he could not do.

Then the miracle happened: the man made to stand up. He overcame the habits – physical and mental – of more than half a lifetime. His mind and will said, "Stand!" That was an amazing achievement. Then, when he made to stand up, he found that he could. The miracle was not worked 'on' him; it was worked 'with' him. This is not to say that it was just mind over matter. It was the presence of Jesus, but that presence in this case required the full conscious presence of the paralysed man.

What does it say to us? The very thing we can't do is sometimes the only thing worth doing.

WEDNESDAY
Is 49: 8-15; Jn 5: 17-30

Today's scripture readings speak about mercy and anger. In Isaiah, God says, "I will never forget you". The psalmist proclaims, "The Lord is gracious and merciful, slow to anger and of great kindness. The Lord is good to all and compassionate toward all his works". In John, Jesus tells the people that whoever hears his word and believes in the one who sent him has eternal life. The people want to kill Jesus because he calls God his father and makes himself equal to God.

It's funny what makes people mad. Scripture tells us God will never forget us. That God is slow to anger and merciful. Jesus tells us that he came to earth so that we could have eternal life. And we get mad. Here we have Jesus as our model, we're in the middle of Lent, where we are supposed to be working on our relationship with Christ, and we get mad at people.

Even in Lent we are sometimes overwhelmed by the push and hurry of the world around us. Being a disciple of Christ was not easy 2000 years ago and it is not easy today. It's easy to think following Christ is impossible and we can lose hope.

In this Lenten season, let us pray for those of us who feel that we are failing in our relationship with God. That we would know God's love for us can overcome anything, including our shortcomings.

THURSDAY
Ex 32: 7-14; Jn 5: 31-47

In this passage Jesus engages in an argument with rabbis, using their methods and their style of argument. According to them, the unsupported evidence of one person cannot be taken as proof. So, "Who bears witness to your claim?" they demanded. Jesus mentioned four: 1. John the Baptist; 2. the "works" that the Father entrusted to him; 3. the Father's word – though they are deaf to this witness; and 4. the Scriptures. All of these are aspects of the Father's ("Another's") witness to him.

Some scholars believe that what we have here is a worked-out answer that later Christians gave when challenged by Jews. St Paul said that believers should be able to give an account of their faith and hope; and this should be so with us too today. We need not trouble ourselves with 'proof-texts' in the way that Christian fundamentalist do; but we need to be in tune with the great 'witnesses'. The great witnesses: the Father, and the work he accomplishes through Jesus; and the word of Scripture, alive in our hearts and in our lives.

We can imagine some ancient writer saying to us: "The light in you is the light of Christ. I see that you frequently reach out for other witnesses: philosophical arguments, historical surveys, trends of thought in your own cultures…. But while you are making your case, your listeners are looking at your eyes – looking through your eyes into your soul – and if they do not see the light of Christ there, all your words are wasted."

FRIDAY
Wis 2: 1, 12-22; Jn 7: 1-2, 10, 25-30

The festival of Booths (or the feast of Tabernacles or Tents) is believed, by some scholars at least, to have been a commemoration of the forty years when the Jews wandered homeless through the desert. During the seven days of the feast they lived in tents.

It may have been an annual reminder that they came from nowhere. Where is a tent? Nowhere. It has no address.

But when they settled they settled in earnest. The place where a person lived became, in a way, his or her name: Jesus of Nazareth, Mary of Magdala, Joseph of Arimathaea….

"We know where this man comes from," the people said. His identity was well pinned down. "You know me," he said, "and you know where I am from!" They thought they knew exactly who he was: the carpenter from Nazareth. But he is going to tell them that they don't know him at all. Nazareth is not his identity. His identity is that he is sent by the Father. His real address is the Father.

Those people who were so certain about the identity of Jesus seemed equally certain about their own identity. But they came from nowhere, as the festival of Booths should have served to remind them. What really cripples people's minds is not so much what they don't know as what they mistakenly think they know. There is an addiction to certainty that cares nothing at all about the truth. Some people don't really want to know; they want to be certain. This is only an expression of their insecurity and their fear of the truth. They are afraid of their uncertainty so they cling to external 'certainties'. Like everything false it is transparent in a person's eyes: you can see there a vast unacknowledged indifference to the truth.

"I was sent by the One who is true, and you don't know him. I know him for I come from him and he sent me." This was his real identity. In our way, we too have to drop superficial identities and come to this realisation.

SATURDAY
Jer 11: 18-20; Jn 7: 40-53

Jesus had a country accent. When he was taken bound to Caiphas's house the bystanders said to Peter, "You are one of them for sure! Why, your accent gives you away" (Mt 26:73). Peter spoke like Jesus, with a Galilean accent. The religious authorities had no doubts: no Galilean could be a prophet. The Scriptures said so; "look it up!" How could a prophet come from a backwater place like Nazareth, a place never mentioned even once in their Scriptures? ("Nazareth?" Nathaniel had said, "Could anything good come from that place?" Jn 1:46).

Dukes and dustmen, someone said, are usually not snobs, because both are free of social pretension. It's the people in the middle who become snobs. Snobs are forever trying to climb over other people, and what propels them forward is that there are always more people to be climbed over. It betrays a deep uncertainty about their own identity. If I'm a snob, I am constantly measuring myself against other people; and the worst moment is when a local person seems to get ahead of me. I could endure being less than the very greatest, but to be less than a carpenter – especially one with a country accent…!

There were some people in the crowd who had the uncomplicated gift of admiration; they knew how to admire rather than compete. "This is really the prophet," they said. "This is the Messiah." It was the chief priests and the Pharisees who felt their positions threatened by him. They would like to identify him with Galilee – which was his past – in order to stop him. They were attempting to deny him a future.

A useful question to ask oneself: do I allow the people around me a future?

MONDAY

2 Kgs 5: 1-15; Lk 4: 24-30

Today's gospel reading is the same as yesterday's.

Water is sometimes turbulent and sometimes quiet. It has long been seen as an image of the soul. "What's water but the generated soul?" wrote W.B. Yeats. A storm at sea has awesome power, yet water is able to mirror the sky in perfect tranquillity. God comes to us sometimes in the storm and sometimes in moments of deep peace. We have to hold ourselves ready for both. Perhaps today's gospel shows a third way. The Samaritan woman seemed neither turbulent nor particularly quiet and profound. She was just curious, and at first she was not personally involved. She seems a bit scatter-brained. She had much confusion in her life, but it didn't lead to any desperate search. She represents many people! She had liberal views and was very tolerant; she could discuss what Jews and Samaritans believed, much more objectively than, say, a Pharisee could. She was not passionate in her beliefs. Yet Jesus drew her by slow steps into the depth of things; he assuaged a thirst she didn't yet know she had.

We often talk about "the Faith" as if it were something 'out there', like food in the food store, or like water in the tap. These do nothing for me until I eat or drink. Likewise faith has to become mine, like the food and drink in my mouth. Jesus led the Samaritan woman to faith gently and wisely; she would never have come to it if he had just dumped it on her. And it was the same for the others who came to believe because of her. "It is no longer because of what you said that we believe," they said, "for we have heard for ourselves, and we know that this is truly the Saviour of the world."

TUESDAY
Is 7: 10-14; 8: 10; Heb 10: 4-10; Lk 1: 26-38

On the face of it, today's reading seems quite like the angel's visit to Zechariah announcing the birth of John the Baptist (Luke 1:8-20). But when you look more closely you see that they are set in clear contrast to each other. Zechariah was standing right at the centre of the nation's place of worship, and "the whole assembly of the people was praying outside," but Mary was a tiny unknown figure, remote from all centres of power. Mary's demeanour is also contrasted with Zechariah's: she takes God at his word, unlike the argumentative Zechariah; she is seen as the model believer. It is a subtle contrast: she too had a question, similar to Zechariah's question, but there are many different kinds of 'why' (or 'how'). Zechariah's question was literally, "by what shall I know this?" , as if asking for independent confirmation; while Mary's was simply "how". Meister Eckhart said in one of his sermons that we should not ask 'why'. At first sight this is surprising; he was an academic theologian whose business it was to ask many whys. But he was also clear about the differences. There is the 'why' that is like locking a door ("I will admit only what I can understand"), and there is the why that is like opening a door, wanting to enter more deeply. Mary's 'why', was of the second kind.

Though Mary appears in a perfect light, it is clear that it is not her virtue that has earned her the great honour that is to come. The angel's greeting makes it clear. "Favoured one," what is coming to her is God's gift, not reward for virtue.

Mary is the model of Christian discipleship. When her story is presented only as the story of her special privileges, that role is being taken from her. When we only stress her differences from us we are subtly pushing her away. There have been many aberrations of Marian piety, and we need to stay close to the authentic tradition. St Ambrose gave it luminous expression in his comment on this passage. "Every soul who has believed both conceives and generates the Word of God and recognises his works. Let the soul of Mary be in each one of you to magnify the Lord. Let the spirit of Mary be in each one to exult in Christ."

WEDNESDAY
Dt 4: 1. 5-9; Mt 5: 17-19

"Not one letter, not one stroke of a letter, will pass from the law until all is accomplished," said Jesus. But he himself often broke the Law - certainly as it was interpreted by his contemporaries.

When a law is perfectly fulfilled? When it is observed to the letter? Hardly. The scribes and Pharisees adhered to the letter of the Law, yet Jesus accused them of "setting aside the commands of God and clinging to human traditions" (Mk 7:8). A law is being fulfilled, surely, when the purpose for which it was made is being fulfilled. A law is a means to an end; but if the end is being subverted by the law, then it is no longer a law. This is the revolutionary teaching of St Thomas Aquinas. Law, he said, is an act of reason (ordering a means to an end), not an act of will. Law is not the grip of someone's power over you, but guidance for your mind. It subverts neither your mind nor your will, but guides you along a path. It does not take away your freedom, but supports, enlightens and defends it. This is how there can be such a thing as the law of God. There is no real opposition between law and love.

THURSDAY
Jer 7: 23-28; Lk 11: 14-23

It is common among some people to resort to slander and character assassination when honest opposition is hopeless. There is nothing as cruel and uncharitable as slander.

Some of us might be guilty of this offence. How often do we tend to think the worst of other people? How often do we deliberately or consciously impute low motives to somebody whom we do not like? How often do we repeat slanderous and malicious tales and murder other people's reputation?

When His enemies became helpless in opposing Jesus by fair means they resorted to slander and character assassination. They declared that His power over demons was due to the fact that He was in cahoots with the prince of demons. His enemies attributed Jesus' power not to God but to Beelzebul.

But Jesus responded to the attacks against Him by means of a smart statement: "If I cast out devils because In am in league with the prince of devils, what of your own people who do the same thing? If you condemn me, you are only condemning yourselves." It was just like Jesus saying: "Before you point an accusing finger at others better look at your own self first." Indeed, self-awareness, self-knowledge in all honesty is an antidote against the poison of slander; moreover it leads one to truth that makes one free."

FRIDAY
Hos 14: 2-10; Mk 12: 28-34

Jesus summarizes all the commandments in one word: love—love of God and love of neighbour as oneself. The two commandments are interrelated. The love of God is made known and visible in our love of neighbour. The proof of our love for God is our love of neighbour.

If we truly love God, we can accept our neighbor who has betrayed us and spread malicious lies against us, trust anyone who has failed us and fallen short of our expectations, and be sensitive to the urgent needs of our fellow men and women. We will forgive our neighbours who have wronged us. How can we say we love God whom we cannot see if we cannot love our neighbours whom we can see? (cf 1 Jn 4:20).

To love our neighbours is to willingly be of service, to understand them, and to forgive them. We love our neighbours the way God loves them. We love them the way God loves us.

How much do I love God? How about my family and neighbours?

SATURDAY
Hos 6: 1-6; Lk 18: 9-14

This parable is unique to Luke, and it has the characteristic Lukan strong contrasts: heroes and villains. Think, for example, of the rich man and Lazarus, the parable of the prodigal son, the woes following the beatitudes.... The Pharisee and the tax-collector stand at opposite ends of the social spectrum.

The Pharisee "stood by himself": that was the very definition of Pharisee: the name 'Pharisee' means 'separated': their special practices and attitudes separated them from the common people. Perhaps for that reason his prayer was all about himself. At the beginning his prayer seems to be a thanksgiving psalm; but soon enough we see that it is really about his own accomplishments. He is not slow to put these on show Notice that the Pharisee offers no honour to God and makes no request. He is separated not only from others but from God. When there is emphasis on the separate self, life becomes competition: the 'I' has to win every race and be 'better' than others. That means that it can never afford to relax and be off-guard. How difficult life becomes! It is hardly a life at all, and it certainly is not life-giving to others.

The other spoke directly to God, asking for mercy. There could hardly be a more essential prayer. He did not think of himself as complete, needing nothing. A circle is complete: it marks out a small space and it divides it off; it needs nothing from the outside. The Pharisee was such a circle: he didn't come out of himself to God – nor of course to the tax-collector in the story. But the tax-collector knew his own incompleteness. He was like a circle with a breach in the circumference. We are at our best when we are open: when we know our need of God and of one another. Then something can flow in and out. Through our woundedness the mercy of God can flow through to the world.

MONDAY
Dn 9: 4-10; Lk 6: 36-38

God's mercy is infinite and unconditional. But isn't there some kind of condition built into the phrases of today's reading? "Judge not and you will not be judged." "Forgive and you will be forgiven." "The measure you give is the measure you will get." Don't these phrases suggest that if you do judge you will be judged; if you refuse to forgive you will be refused forgiveness; and that God is only as merciful as you are? How are we to understand this?

St Augustine was at his best when he was struggling with the most difficult passages. "What do you want from the Lord? Mercy. Give it, and it shall be given to you. What do you want from the Lord? Forgiveness. Forgive, and you will be forgiven."

Then later he added: "Forgive, and you will be forgiven. Give, and it will be given you: These are the two wings of prayer, on which your spirit soars to God." Our spirit is meant to soar, not just to be lifted up like a stone. God's mercy, forgiveness, and generosity are not just exercised on us; they are to exercise in us. By being merciful, forgiving and generous, as best we can, we are receiving God's gift rather than just being credited with it.

Think of it this way. If you cannot give you cannot receive either. The measure you give is the measure you are capable of receiving. A saint would give you his or her life, but a thief only wants to take from you. "With every creature, according to the nobility of its nature, the more it indwells in itself, the more it gives itself out," wrote Meister Eckhart. If I refuse to give (or forgive), this shows that I have not entered into the human and divine mystery of what we are. God does not limit mercy, forgiveness, and generosity; we do.

TUESDAY
Is 1: 10, 18-20; Mt 23: 1-12

In many languages today the word 'Pharisee' is synonymous with 'hypocrite'. This solid reputation is probably due to the later part of this chapter of Matthew's gospel: the repeated phrase, "Woe to you, scribes and Pharisees, you hypocrites!" Jesus acknowledged the value of some of what the Pharisees were teaching: "Do whatever they teach you." What he objected to was the discrepancy between this and their lives. They had made themselves interpreters of the Law of Moses ("they sit on Moses' seat"), and were applying it without mercy. This was the reverse of their own stated claim: to be as lenient, or as strict, with others as with themselves. They were imposing the burden of the law on others while they themselves enjoyed precedence and privilege. It is less the sinfulness of sinners than the hypocrisy of the pious that causes people to abandon religion. Atheism is caused mainly by religious hypocrites.

There is a story about a rabbi who gave money to a drunkard. When criticised for it, he said, "Should I be more particular than God who gave me the money?" An authentic religious person doesn't judge the sinner but identifies with him, like Jesus queuing up with sinners for John's baptism of repentance (Mark 1:9). But fake religious people are always judging; they exist on it. They are religious in order to be able to condemn others. They have not acknowledged their own sinfulness, so they project it onto others; then all their fury is fuelled by a hidden self-hatred. Even when the content of what they are saying is correct, everything they say is vitiated. You may be able to express some true opinions, but you will not be able to "speak the truth in love" (Ephesians 4:15). The very truth of what you say will blind you to the underlying hatred. An anonymous 5th-century Christian writer said: "Mistaken laity may be more easily set straight, but clerics, if they are evil, are almost impossible to set straight." Anyone who presumes to teach is inviting comparison with the historical Pharisees, and is in the direct line of fire.

The Pharisees have long disappeared from history, but the Church has us reading about them frequently in the Liturgy. Why? Because we haven't gone away, you know!

WEDNESDAY (Solemnity of St. Joseph, the husband of Mary)
2 Sam 7: 4-5, 12-14, 16; Rm 4: 13, 16-18, 22; Mt 1: 16, 18-21, 24

Because of his service to Jesus and Mary during their family life in Nazareth, Saint Joseph is honoured as Protector of the Church, which continues Christ's mission the world. There seems to be little material that we know about Joseph, apart from his name and a couple of events during the childhood of Jesus. The Gospel does not record a single word from him; we could say that his language is peaceful and compliant silence. He listened to the quiet voice by which God spoke to him in his sleep; he promptly and generously obeyed in what was asked of him; he earned the family's living by manual labour, so that Jesus was later known as the son of the carpenter. It might well be said that Joseph lived an unknown life, the life of a simple artisan. But that humble man was so near to Jesus and Mary, intimately connected with their life and providing them with security.

The Gospel describes Joseph as a just man. He was a poor, honest, hard-working, perhaps even a shy man, but one with a deep interior life, giving him the power to put himself at the disposal of God's plan for the childhood of Jesus. Joseph accepted the responsibility and the burden of family life, while freely renouncing the consolation of natural conjugal love because of his extraordinary vocation.

As Pope Paul VI once said (1969), Saint Joseph "offered the whole of his existence in a total sacrifice to the imponderable demands raised by the extraordinary coming of the Messiah, whom he acknowledged as the fruit of the Holy Spirit and as his own son only in a juridical and domestic way. Joseph was a fully committed man, as we might say nowadays. And what commitment! Total commitment to Mary, the elect of all the women of the earth and of history, always his virgin spouse, never his wife physically, and total commitment to Jesus, who was his offspring only by legal descent, not by the flesh. His were the burdens, risks and responsibilities of caring for the Holy Family. He carried out the service, work and sacrifice that Christians so admire in him; and that makes him such a fine patron for family life."

THURSDAY
Jer 17: 5-10; Lk 16: 19-31

St Augustine wrote: "Jesus was silent about the rich man's name but gave the name of the poor man. The rich man's name was well known around, but God kept quiet about it. The other's name was lost in obscurity, but God spoke it. Please do not be surprised…. God kept quiet about the rich man's name, because he did not find it written in heaven. He spoke the poor man's name, because he found it written there, indeed he gave instructions for it to be written there."

The story tells us something about riches: the rich are inclined to define themselves by what they own, not by what they are. Riches can clog up your inner being, so that you do not know who you are. Then you look out from that place of not-knowing and you see other people, but you do not really see them; you only see what they own – or do not own. Others looked through the doorway and saw a poor man there; the rich man looked and saw nobody. That is the subtlety of this story: the rich man was neither cruel nor kind to Lazarus; Lazarus was invisible to him.

There is another rich man in the gospel – this time it was not a story but real life. When Jesus invited him to follow, "he went away sorrowful, because he was very rich" (Mt 19:22). There is nothing quite like wealth for closing the ears and the mind, for deadening the conscience. After a while it also closes the eyes, and like the rich man in the story we no longer see the poor. That rich young man is never heard of again in the New Testament. He might have become a greater apostle even than Peter or John. Sahajananda, from outside the Christian tradition, wrote this about him: "The young man became very sad because he was very rich. He identified himself with his riches.... Without them he had no existence. With these riches he could not enter into the kingdom because the door to the kingdom is narrow. Not narrow in the sense of space, but in the sense that only the essential aspect of our being goes through it; all acquired things have to be left out.... This treasure can neither increase nor decrease. No thief can get there and no moth can cause its destruction."

The story of the rich man and Lazarus is not focused on Lazarus but on the rich man. Focused on Lazarus it might mean: Put up with your lot now and you'll be happy in the next life; you'll even be able to watch the rich man suffering. But no, the focus is on the rich man. Jesus told this story to the rich, to their faces, as an accusation against them. He told it to the Pharisees, who as Luke said, "loved money" (16:14). It has the same import as Luke's version of the Beatitudes: "Alas for you who are rich!" (6:24).

FRIDAY
Gen 37: 3-4, 12-13, 17-28; Mt 21: 33-43, 45-46

The vine was a symbol of Israel.
"You brought a vine out of Egypt;
To plant it you drove out the nations.
Before it you cleared the ground;
It took root and spread through the land." (Psalm 79)

So when Jesus tells this story about the vineyard he is really talking about his country and the people who ran it. They were quite aware of this, "The chief priests and the Pharisees…realised that Jesus was referring to them." It wasn't a story to flatter them; it enraged them. That means that it frightened them – lying just behind anger there is always fear. They were frightened because he said they were going to lose power. They were religious leaders and he told them, "The kingdom of heaven will be taken from you and given to people who will yield a harvest." But they were not interested in harvest. Jesus referred to the people as harvest (Mt 9:37), but the Pharisees referred to them as chaff. They were not interested in people, because like every big organisation they were interested only in themselves.

This is not just a story about a comfortable 'long ago'; it is for the Church of today. If we are not "producing the goods," others will. Many people, experiencing lack of community and spiritual support in their parishes, are looking to new religions and cults for support. Time to instrospect.

SATURDAY
Micah 7: 14-15, 18-20; Lk 15: 1-3, 11-32

This is probably the best-loved of all the parables of Jesus; yet it appears in only one gospel: Luke's. It can be read from the perspective of each of the characters: the younger son, the older son, and the father. When we call it the parable of "the prodigal son" (an expression that does not occur in the parable itself), we are reading it from the perspective of the younger son. But in the context in which Jesus told it, it was clearly about the father.

If the word 'prodigal' means lavish, we ought to call it the parable of the prodigal father. The father was prodigal in mercy and forgiveness. In the parable the father represents God. Jesus could have drawn any kind of picture of God he wanted. This is the one he drew. God is rich in mercy, abounding in love. The 'Almighty God' of our youth didn't always leave us with that impression, but the truth was never lost on the saints. Julian of Norwich wrote, "Our courteous Lord will show himself to the soul full joyfully and with glad countenance and friendly welcoming, as if he had been in pain and in prison, saying sweetly, 'My dear one, I am glad that you have come to me: in all your woe I have always been with you, and now you see my love, and we will be united in bliss.'"

This heart-warming story of God is essential to our Lenten diet. Without it, our efforts to lead a better life only lead us into self-righteousness.

...Which brings us to the older brother. Remember that when Jesus told this story he was surrounded by a crowd of surly scribes and Pharisees. They were objecting to his friendliness towards sinners. "This fellow welcomes sinners and eats with them." Jesus captured them perfectly in the figure of the older brother. It sometimes happens that the eldest in a family becomes a sort of third parent, but of course without the warm instincts of a father or mother. When an elder brother loses his brotherliness, other qualities flow in to take its place: grumpiness, cold anger, stinginess, resentment.... Thank God there are many exceptions in real life, but the older brother in the parable was all of those things.

"I have been working like a slave for you... yet you have never given me even a young goat so that I might celebrate with my friends." But as his father pointed out, the goats were his! "All that is mine is yours." The real reason for his unhappiness was that celebration was foreign to him, he was enjoying his resentment, he was a kill-joy; he had no heart. And he was stingy.

Any of us, if we're not careful, could slip into that dreary role. We can become so addicted to doing our duty that we forget how to celebrate. The Pharisees were like a group of angry elder brothers; they accused Jesus of being a glutton and a drunkard (Lk 7:34), because he knew how to celebrate. But they were not able to make him like themselves. In fact he spoke of the kingdom (the presence) of God as a banquet (Mt 22). Again, it was not lost on the saints. Julian wrote: "Our sins are forgiven by mercy and grace, and we are received with joy, just as it will be when we come to heaven."

MONDAY
Lv 19: 1-2.11-18; Mt 25: 31-46

Some people have a recurring nightmare in which they are being judged and found totally wanting. Today's reading sounds just like such a nightmare. Earlier generations of Christians thought about "that day" (dies illa) more than people want to do now. For centuries they sang that austere sequence Dies irae (Day of wrath), meditating on that ultimate scene of judgement.

It is impossible to evade the question of ultimate judgment, however you think of it. In the sight of God what will my life amount to in the end? In the face of that ultimate question we all feel naked and uncertain. Human beings have imagined a scenario where they can start all over again: reincarnation. But the same question would just keep on arising. This is not how the Judeo-Christian tradition sees it. In the words of Qoheleth, "Whether a tree falls to the south or to the north, in the place where it falls, there will it lie" (11:3). There is no coming back, as the rich man discovered in Jesus' parable (Lk 16:19-31).

But the point of this reading is not to divide the world into good and bad people (does anyone fit perfectly in either of those categories?), but to make the point that in serving one another we are serving God. Our ultimate destiny, the thing that seems farthest away, actually hangs on the things nearest to hand, the most proximate: on how we treat the Lord in "the hungry, the thirsty, the stranger, the naked, the sick, the imprisoned."

TUESDAY
Is 55: 10-11; Mt 6: 7-15

St Cyprian (c. 200 - 258) on the Our Father: "We do not say 'My Father, who art in heaven,' nor 'Give me this day my daily bread'; nor does each one ask that only his or her own debt should be forgiven…. Our prayer is public and common; and when we pray we pray not for one but for the whole people, because we the whole people are one…. 'Hallowed be thy name': not that we wish God to be sanctified by our prayers, but that we ask to keep his name holy in us…. 'Thy Kingdom come': we beg that God's Kingdom be revealed to us. For when did God not reign? We pray for his coming…in us. 'Thy will be done on earth': God may do what he wishes, who can hinder him in that? But we pray that we may be able to fulfil his will in us…. 'Give us this day our daily bread': Christ is the bread of life; we are in Christ and receive the Eucharist daily as the food of salvation…. We should seek only our food and keep…. 'Forgive us our trespasses': We have asked for food. Now we ask for forgiveness, so that we who are fed by God may be able to live in him. 'Lead us not into temptation': The enemy can do nothing against us without God's permission…. Praying [this petition] reminds us of our inconstancy and weakness. 'Deliver us from evil': Having said that, there is nothing left to ask for…. Who can fear this life, if God is his life-guardian?"

The spirit of the Lord's Prayer has shaped Christian consciousness from the beginning. Cyril of Jerusalem (c. 315 AD – 386) instructed those about to be baptised ("enlightened"): "If you have anything against anyone, forgive it: you come here to receive forgiveness of sins, and you also must forgive the one who has sinned against you. Otherwise with what face will you say to the Lord, 'Forgive me my many sins,' if you have not yourself forgiven your fellow-servant even his little sins."

WEDNESDAY
Jon 3: 1-10; Lk 11: 29-32

The Book of Jonah is a delightful and amusing book – and short: about three pages. The introduction to it in the Jerusalem Bible calls it "a droll adventure…and its doctrine is one of the peaks of the Old Testament…. Broadminded, it rejects a too rigid interpretation of prophecy…. rejects, too, a narrow racialism…. All the characters of this story are likeable, the pagan sailors, the king, the populace, even the animals of Nineveh…. We are on the threshold of the Gospel."

It's easy to imagine Jesus as a young man hearing it and laughing at the antics of Jonah, and the animals doing penance, and Jonah arguing heatedly with God (God: "Are you right to be angry?" Jonah: "I have every right to be angry!")

In today's passage, Jesus uses Jonah as a headline for his own preaching. That's how close we are to the Gospel. Don't go to bed tonight without reading it!

THURSDAY
Esther 14: 1.3-5.12-14; Mt 7: 7-12

A layman who was widely known for his use of the term "amen" was asked on one occasion why he used it: "What do you mean when you say 'amen' at the end of a prayer?" "I mean just this: 'God, I am working with you that this may be true, but I am willing to receive anyone of your three replies: yes, no or wait.'"

This perfectly captures our attitude to every prayer we utter. "Amen" expresses that God the Father knows best; that He answers all our prayers; and that His concern is always what is good for us. Simply, as Jesus points out, God the Father gives us only the "good things." The primary purpose of prayer is to make us good Christians and not to solve life's problems. God answers our prayer in His own way which is one of perfect wisdom and perfect love. Expecting an answer to our prayer the way we desire could be the worst thing that could happen to us because, in our ignorance, we often ask for gifts which could lead to our ruin.

FRIDAY
Ez 18: 21-28; Mt 5: 20-26

We can be redeemed from our vices fairly easily, but it is almost impossible to be redeemed from our virtues. The Pharisees were extremely virtuous people. Even Jesus could make very little headway with them. But he had no trouble at all with tax-collectors and prostitutes.

"Unless your righteousness exceeds that of the scribes and Pharisees…." Another translation says: "Unless your virtue goes deeper than that of the scribes and Pharisees…." Jesus is not adding more rules to the multitude of rules that the scribes and Pharisees deduced from the Law; rather he approaches everything from a deeper level.

You may own thousands of acres, but if they are just barren rock you will starve, because nothing will grow there. Where there is no depth of soil, the seed comes to nothing (see Mk 4:5); and likewise when our actions do not spring from a deep life they wither before they can bear any fruit.

We see this clearly today, but of course we have to see out of both eyes. Our blindness today is more likely to be the opposite of that of the Pharisees. We are tempted to make the 'interior' life into another kind of object: a source of ego satisfaction. But there can be no privileging of one over the other. Everything hidden becomes visible. Every word has to become flesh eventually, in one way or another. "Whatever you have said in the dark will be heard in the daylight, and what you have whispered in hidden places will be proclaimed on the housetops" (Luke 12:3).

SATURDAY
Dt 26: 16-19; Mt 5: 43-48

An anonymous ancient Christian writer has this: "We are to love our enemies – not because our enemies are fit to be loved but because we are not fit to hate.... If you hate your enemies, you have hurt yourself more in the spirit than you have hurt them materially. Sometimes you may not harm them at all by hating them; but you surely tear yourself apart. If then you are benevolent towards your enemies, you have spared yourself and them. And if you do them a kindness, you benefit yourself too."

"Love your enemies," Jesus said. It is a strange thing for a religious leader to say. Many have said – sometimes in so many words – that we should hate our enemies, or at least distrust them, look down on them, and have nothing to do with them.

You have two kinds of "enemies", to be carefully distinguished. There are those whom you regard as enemies, and there are those who regard you as their enemy. If you do not regard the second kind as your enemies, they are not strictly your enemies; they are so only in their own opinion. If you refuse to reflect back their enmity to them, you can still be said to have opponents, but not strictly enemies. A real enemy is an alienated part of yourself, and if you refuse to make that alienation you have no real enemy. Even if the whole world hated you, you would have no enemies. Enmity grows by being reflected, and if you stopped reflecting it, in a while there would be less of it in the world. Usually we get into tangles of blaming and justifying and asking "who started it"; but all this is futile. The only way to stop it is to stop reflecting it. Gradually the tangle loosens and we are left with just ourselves, variously wounded and fearful. We are God's boisterous children. To know that is to know some kind of love.

MONDAY
1 Peter 1: 3-9; Mk 10: 17-27

G. K. Chesterton joked that ever since Jesus said it's easier for a camel to pass through a needle's eye than for the rich to enter heaven, we've been frantically trying to breed smaller camels and make bigger needles. Our Lord's words in today's gospel can make us very uncomfortable indeed, especially as we live in a culture that equates one's worth with one's wealth.

We all need money- there's no question about that! Yet money can easily disrupt our discipleship, as it tempts us to greed, envy, pride, gluttony, workaholism, anxiety, indifference to other's needs, and the illusion of self-sufficiency. It can lead us to forget God when we have it, and curse God when we don't.

Money itself isn't the problem. The problem is how we view it and use it. As Christians, our challenge is not to let our use of money keep of out of God's kingdom, but use it to build that kingdom up. As Mother Teresa once said, "Money is useful only if it is used to spread the love of Christ."

TUESDAY
1 Peter 1: 10-16; Mk 10: 28-31

In Matthew's account Peter's question is more blatant: "Look, we have left everything and followed you. What then will we have?" (Mark does not have this second part.) Should we recoil from any self-interest? The 'gospel of wealth' folks would find his question quite normal. But isn't it true that we stand in need of everything? Is it 'selfish' to expect God to reward us for our efforts? And what of that endless talk about 'eternal reward'?

St Bernard of Clairvaux in the 12th century shed a very clear light on this topic: "God is not loved without reward, even though God should be loved without thought of reward. True charity cannot be empty, but it does not seek profit, 'for it does not seek its own benefit' (1 Cor 13:5). It is affection, not a contract. It is not given or received by agreement. It is given freely; it makes us spontaneous. True love is content. It has its reward in what it loves. For if you seek to love something, but really love it for the sake of something else, you actually love what you are pursuing as your real end, not that which is a means to it." Two centuries later, Meister Eckhart made the same point. Speaking about people who want to gain something from religion, Meister Eckhart said, "They love God for the sake of something else that is not God," and he went so far as to compare them to Judas. In another place he said, "Some people… want to love God as they love a cow. You love a cow for her milk and her cheese and your own profit. That is what all those do who love God for outward wealth or inward consolation - and they do not truly love God, they love their own profit."

What these people seem to be telling us is to avoid the commercial spirit in our faith. That is a very counter-cultural thing to do, because the commercial spirit enters everywhere now. We are not to make a business of religion: God is not our business, we are God's business.

ASH WEDNESDAY
Joel 2: 12-18, 1 Cor 5: 20 – 6: 2; Matthew 6:1-6, 16-18

Today we begin the holy season of Lent. And the words that ring loud throughout this season are: "come home!" "Come home to the One who loves you!"

In the midst of overly busy days with too many deadlines and too much that must be accomplished, not having time to sort out the tensions of relationships with family, colleagues or friends, no time to listen to one self or one another - to hear what is going on beneath the surface, no time to listen for hopes and dreams, fears and hurts, the need for apologies and forgiveness and reconciliation, we hear "come home". Come home first to the One who loves you, and then come home to the ones who love you.

We live in the midst of driving kids to games and music lessons, and working overtime so we can afford the latest gadgets and the most up to date technology for our kids so others, most especially our kids, will think of us as a good parent. We are in a frenzy, squeezing in yoga and a work out at the gym so we can tell ourselves we are taking care of ourselves. But our hearts are troubled, our minds are agitated, our bodies are restless, all the while apprehensive that we don't quite measure up, even when we are doing all the things we think we ought to be doing. We are hesitant to take time to pray, lest God add to the already taxing demands on our time and energy. In the midst of this contemporary rendering of today's gospel, Jesus invites us to come home, "Come home to the Love that awaits you, come home to the One who is calling you; just come home."

This Lent, listen to how God is calling you home. It may be to spend more time with family, or to reach out to a lonely neighbour. Perhaps it's making a daily practice of reflection on the graces and blessings of the day or attending daily mass. It might just be getting reacquainted with the gym! How will you recognize God's voice amidst the clamour of so many insisting calls? How will you know? You will find you are more peaceful, more grateful, more hopeful, more generous, more loving… and it will feel like coming home.

THURSDAY AFTER ASH WEDNESDAY
Dt 30: 15-20; Lk 9: 22-25

Suffering looms large in the Christian faith. This is no surprise, because it looms large in every kind of life. The task for us Christians is to ensure that our attitude to it remain Christian.

St Paul called Christ's cross "the power of God and the wisdom of God" (1 Cor 1:23-24), while the world around us calls it foolishness and a stumbling-block. St Thomas Aquinas was asked where he got all his wisdom. "At the foot of the cross of Christ," he replied. There, contemplating the life and death of Jesus, he found a wisdom that went beyond human wisdom. Wisdom is described in the Scriptures as "reaching mightily from one end of the earth to the other" (Wisdom 8:1). In Jesus we see this as no abstract thing, but as a lived experience. He reaches mightily from one end of the human scale to the other, and beyond. He so identified with us that St Paul could say he not only shared our suffering but became sin for us: "For our sake God made the sinless one into sin," (2 Cor 4:21). And at the other end of the scale: "Through him we have access to the Father" (Eph 2:18).

We have two ways of living with suffering: we can take it on our shoulders and try to walk with it; or we can just sit down under it and feel like victims. No one suggests that either way is easy. If it was easy it wouldn't be suffering. Our instinct is to run away from suffering, and when we can't escape from it, to treat it as an enemy that has defeated us; then we run the risk of becoming full of complaints and self-pity. This is the harder way: harder for ourselves and for everyone around us. The wisdom of the Gospel is quite different; it tells us to face our suffering, not to treat it like an enemy but like a friend, to learn from it, to let it draw us away from self-centred thoughts and feelings, and ultimately to see it as a sharing in the Passion of Christ.

"People who have not suffered, what do they know?" said Henry Suso, a man who suffered more than most in a century (the 14th) that suffered more than most. Here is his statement in context: "There is nothing more painful than suffering, and nothing more joyful than to have suffered. Suffering is short pain and long joy. Suffering has this effect on the one to whom suffering is suffering, that it ceases to be suffering. Suffering makes a wise and practised person. People who have not suffered, what do they know...? All the saints are the cup-bearers of a suffering person, for they have all tasted it once themselves, and they cry out with one voice that it is free from poison and a wholesome drink."

FRIDAY AFTER ASH WEDNESDAY
Is 58: 1-9; Mt 9: 14-15

Happiness can be manufactured to some extent – just for short periods; but joy is a stroke from beyond. Joyless religion may be the profoundest denial of God. If there is no joy in it, it is all your own work, so what need have you of God? If the Resurrection is not visible in you, then you are preaching death without resurrection. One of the fruits of the Spirit is joy, and it is mentioned next after love in St Paul's list, "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Gal 5:22). If you had no love in you, you could hardly claim to be a Christian; likewise joy (and all the others).

Joy does not come from avoiding pain and sorrow; on the contrary it is possible only when we have gone into the heart of our pain and sorrow. We have to go into the heart of it and experience a certain transformation, the characteristic shift that is the sign that the 'chemistry' of the Gospel is working. If we avoid the process nothing happens; we will have to continue all our lives to avoid it. That way there is no joy, only endless desperate flight.

SATURDAY AFTER ASH WEDNESDAY
Is 58: 9-14; Lk 5: 27-32

The Word leaped down from heaven into the womb of the Virgin, he leaped from his mother's womb onto the wood [of the cross], and he leaped from the wood of the cross into the underworld, Sheol," wrote Hippolytus of Rome (+ ca 235). It would be strange if the Word became flesh, but stopped short of mingling with the common people, all of us, "the great unwashed." Jesus mixed with people who were regarded as "the worst elements" in society. And there was not just one but "a large crowd of tax collectors."

It was inevitable that the Pharisees would arrive on the scene. They needed those tax collectors. The name 'Pharisee' means 'Separated': their special righteousness separated them from the common people. Naturally they needed those others to be different: otherwise they themselves could not be 'Separated'. It was essential for the Pharisees that there should be lots of tax collectors and sinners; it is essential for some 'good' people that there should be great numbers of 'bad' people. But how disconcerting it always is to find Jesus among the bad!

MONDAY
James 3:13-18; Mark 9:14-29

Today's gospel speaks of the importance of prayer. The apostles had been trying very hard to cast out demon, but they had failed. When they asked why, Jesus said, "This kind can only come out through prayer. " The apostles had seemingly placed prayer on the back burner because they had been so preoccupied with their work. Ironically, their work suffered as a result.

We fall into the same trap, whenever we become so focused on getting the job done that prayer becomes an afterthought. When this happens, we might take a cue from Mother Teresa. As we all know, she could move mountains, only because she was a woman of constant prayer.

"Because I cannot depend on my own strength", she confessed, "I rely on him twenty-four a day. My secret is simple: I pray"

TUESDAY
James 4:1-10; Mark 9:30-37

When we are in the presence of death everything looks different. At family funerals we say to our cousins, "We shouldn't wait for a funeral to bring us together; we should meet more often!" But then we go our ways and we don't meet till the next funeral – or wedding. There's a solemnity about death that puts everything in a different perspective; many of our ordinary excitements and disappointments look a lot smaller than they used to. And as for our ambitions…!

Jesus had just spoken about his imminent death. Then he asked the disciples, "What were you discussing?" The gospel says, "They did not answer because they had been arguing about who was the greatest."

It is the ego that has to stake a claim to being the greatest. The ego is a false identity, so everything can threaten it; therefore it is always on high alert. Our true being makes no such claim; quite the opposite. Jesus sat down with them and patiently explained. "Whoever wants to be first must be last of all and servant of all." To illustrate what he said, he put a little child before them. Our true being looks out at the world with wonder instead of criticism and competition, and it looks up at God with wordless trust.

WEDNESDAY
James 4:13-17; Mark 9:38-40

"Whoever is not against us is for us." The same thing is repeated in Lk 9:50. But on another occasions he said the contrary: "Whoever is not with me is against me, and whoever does not gather with me scatters" (Lk 11:23; Mt 12:30). To make the difference clearer, put it this way: a) the person who is neutral is on our side; and b) the person who is neutral is not on our side. These are contrary statements, and we must make sense of them.

Could it be that sometimes we need to hear one, and sometimes the other? There are times when we are just hanging on by our fingernails; in those times we need to hear that despite our weaknesses we are with the Lord. There are other times when we feel smug and self-satisfied, and in those moments we need to be told: shake yourself up, you're on the wrong side of the line!

THURSDAY
James 5:1-6; Mark 9:41-50

Cancer may be the most dreaded disease today. Radical treatment often calls for the surgical removal of an organ or a part of the body in order to stop the spread of this deadly disease and to thus prolong the life of the patient. The patient agrees to the painful and expensive operation because of his desire to continue to live.

Jesus applies this parable to our spiritual life. If someone or something as dear as our eyes, hands or feet causes us to sin, is cancerous, we are told to cut it out, no matter how painful. The cancer may be a sinful relationship or an attachment to some pleasure or an addiction to drink, drugs or gambling. By radically excising the cancerous cause of sin, we are saving a life which will last forever, the Divine Life of God within us.

Furthermore, if we use radical means to stop the spread of a deadly sickness in our own bodies, we must use even more drastic means to prevent the spread of deadly and contagious diseases to others. We quarantine or isolate anyone suspected of carrying disease such as bird flu. Anyone who would deliberately contaminate others would commit a crime. Jesus warns us with serious threats about spiritually contaminating others or causing them to sin, especially if these others are children or simple people who look up to us. Our bad example or attitude, our indifference to prayer, neglect of taking God and His law seriously- these may lead others astray.

We are called not only to follow Christ and to be saints but also to witness to Him and to bring others to heaven. How sad, how bad, if we do the opposite!

FRIDAY
James 5:9-12; Mark 10:1-12

In the time of Jesus, the Jewish ideal of marriage was the highest imaginable. "The very altar sheds tears when a man divorces the wife of his youth." But in practice, divorce was extremely easy to obtain. Everything hung on the interpretation of Deuteronomy 24:1, where it was laid down that a man could divorce his wife if he found in her "some impropriety." The Shammai School of interpretation held that this referred only to adultery. But the Hillel school held that even the spoiling of a dish of food was grounds for divorce, or talking to a strange man, or criticising her in-laws, or if she spoke too loudly…. Rabbi Akiba even said that if a man found a woman who was fairer in his eyes than his wife, he could be granted a divorce.

Quite clearly, then, when Jesus took a strict line on divorce, he was putting right a grave injustice against women.

There is an intriguing piece of dialogue between Moses and God in Exodus 3:13f. Moses says to God, "If I come to the Israelites and say to them, 'The God of your ancestors has sent me to you,' and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, 'I AM WHO I AM.' He said further, 'Thus you shall say to the Israelites, 'I AM has sent me to you.'" In Hebrew the verb is not clearly divided into past, present and future tenses as in modern languages; and I have seen this translated as "I will be who I will be." God was not just giving a name, like an identity tag; God was making a promise. It is as if God said, "I will always be there for you, no matter what happens." In the marriage ceremony people say something like this to each other. They are speaking God's kind of language, where every word is also a promise of fidelity.

SATURDAY
James 5: 13-20; Mark 10: 13-16

The world in the time of Jesus (and not only then) believed that a child was a deficient adult, a nobody who knew nothing, had nothing, and was nothing: an extension of the parents with no rights of its own. So when Jesus said you must be like children to enter the kingdom (presence) of God, he meant you must be a nobody, a nothing….

Does this canonise ignorance and inexperience? Like St Paul we are allowed to make appropriate distinctions. "Brothers and sisters," he wrote, "do not be children in your thinking; rather, be infants in evil, but in thinking be adults" (1 Cor 14:20). To be childlike is not the same as being childish. Childlike qualities are simplicity, trust, openness, hope… so many of the qualities needed for living a spiritual life. The French mystic Jeanne Guyon (1648 – 1717) wrote, "The simple ones, so far from being incapable of [spiritual] perfection, are, by their docility, innocence, and humility, peculiarly adapted and qualified for its attainment… they are less employed in speculation and less tenacious of their own opinions… they submit more freely to the teachings of the Divine Spirit: whereas others, who are blinded by self-sufficiency and enslaved by prejudice, give great resistance to the operations of Grace."

MONDAY
James 1:1-11; Mark 8:11-13

In times of stability and prosperity signs of faith are evident. But in times of hopelessness, we question God's ways. We want a sign of His power as proof that He is mightier than man.

In the gospel, the Pharisees, instead of striving to make themselves open to God's revelation, were challenging Jesus to perform something that were pleasing to their senses. They were seeking for a sign, hoping Jesus will perform magic. They were waiting for an act that suggests an easy solution to life's complexities. Yet Jesus' way is not man's way. God's presence is most intense when He seems hidden and so far from us, particularly in moments of humiliation and nothingness. In my weakness, I am very strong, says St. Paul. In our sinfulness, the opportunity for God's mercy and our conversion is there.

Let us strive to perceive God's signs among the voiceless, those whom we have rejected and those we see as nuisance in life. In this setting, certainly we see not only signs but also an encounter we with the person of Jesus

TUESDAY
James 1:12-18; Mark 8:14-21

"Blessed are they who persevere in temptation, for when they have been proved, will receive the crown of life." Most of us want that crown of life, but do we want to persevere when we are being tempted by our darker side? Some of our temptations may be considered normal. For example, my desire to "have it all together" may be a desire that many of us have, yet it leads to darkness. I am not in fact perfect, and most of us humans realize that we are not perfect, at least this side of heaven. So we need to be intentional about rejecting the leaven of the Pharisees, who prided themselves on their purity and their knowledge of the law.

WEDNESDAY
James 1:19-27; Mark 8:22-26

Most of us take for granted our health and the use of our senses, for instance, our ability to enjoy the sunset, the flowers around us or the smile of a friend as well as our ability to listen to music or to the assuring voice of our loved ones. Helen Keller, born in 1880, lost both of these senses because of a sickness when she was nine months old. Under such circumstances, Helen would have grown up in her own isolated world, unable to communicate, to learn or to even help herself. But a "miracle worker" came in the person of a patient teacher, Anne Sullivan, who discovered ways of communicating with Helen through touch. She even taught Helen how to speak to some degree. Because Helen learned so well, she was able to go to college and graduated in Radcliff in 1904, the first deaf/blind person to earn a bachelor degree. She and her teacher travelled to many countries giving lectures to promote schools for the blind and deaf and thus giving hope for a better life to many who were in such conditions.

The "miracle" facilitated by Anne Sullivan for Helen was not as spectacular as one in the gospel today. In our lives most "miracles" are not spectacular, but they are the result of hard work, the cooperation with the patient efforts of teachers, doctors or loved ones and the support of prayers. May we all learn not to take for granted but to appreciate the gifts we have of seeing and hearing, and the gifts of the people who love us. May we not spiritually blind to God's love for us, but may our faith become ever stronger. May we use our sense of hearing to listen to God's word to others, and thus be "quick to listen but slow to speak."

THURSDAY
James 2:1-9; Mark 8:27-33

Why did Jesus ask, "Who do people say I am? Who do you say I am?" Was he unsure of his own identity? It would appear that what he really wanted to know was why they were with him. People had projected false identities onto him from the beginning, attempting to squeeze him into the roles of village boy, king, a predictable kind of messiah.... He wanted to know if they were following him or just their own idea of him.

No doubt it is a question for us too. If we project anything whatsoever onto Jesus we don't know him; he becomes a screen for our projections, and we see only ourselves. Our own self-made identities fit us because they are made to fit; our lies are never against us, always for us. Each individual, each group, each country, each religion, has its own lies; and these fit us like a glove. But we needn't expect the truth to fit us. Our lies are comfortable, but we should expect the truth to be very uncomfortable. Perhaps that's why he spoke immediately about suffering and rejection.

FRIDAY
James 2:14-24, 26; Mark 8:34—9:1

In yesterday's gospel passage Jesus introduced the scandalous theme of suffering. He was trying to draw the disciples into a deeper understanding of his identity. It was his hardest lesson, and it has to be learnt over and over again. In today's reading the lesson continues. It is not only about him, it is also about us. "Those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it."

The Christian faith is seldom allowed to challenge the ego; instead it is used to extend it to infinity. But saints are people who have received the challenge and lived by it. They assure us that there is no such thing as a painless life, and so running from pain cannot be the answer: we only run into the arms of greater pain. Yes, they tell us, exclude all foolish self-imposed pain. Work with what is left – the inevitable pain of life. Rest at peace with this pain: it is your best teacher and friend; it opens the gate to life. It questions your understanding of who and what you are. It takes away your cushions so that you can feel reality. This is not horrible; it is a promise of life – because only reality can save us. If things go against you don't take it as a personal insult; it is God trusting you. The dream of endless comfort is an insult, not this. God loves you enough to take you out of yourself.

SATURDAY (Feast of the Chair of St. Peter)
1 Pt 5: 1-4; Mt 16: 13-19

The 'chair' in the title of today's feast is not, of course, a piece of furniture. It is the kind of 'chair' embedded in our word 'chairman' or 'chairperson,' or simply 'the chair' as a title of the person in charge of a committee or department. The feast of the Chair of St. Peter celebrates the spiritual authority of the one who is called to exercise role of Peter in the church--first by Peter himself, and nowadays by the one we are getting to know as Pope Francis.

How authority in the Church is to be exercised was a matter of special concern in the teaching of Jesus. In response to the request for special status by the sons of Zebedee, Jesus says to all twelve apostles,

"You know that those who are recognized as rulers over the Gentiles Lord it over them, and their great ones make their authority over them felt. But is shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and give his life as a ransom for many" (Mark 10:42-45).

The reading from the Gospel of Matthew illuminates the authority that Jesus gave to Simon bar Jonah by a reference to the "binding and loosing" exercised by a chief rabbi of a Jewish community. The language about finding and loosing calls for some explanation. A rabbi was said to 'bind' when he interpreted how the Law is to be applied in the certain case. 'Loosing' referred to lifting the ban of excommunication. The awesome implication is that Simon Peter is here given an authority that counts as the exercise of divine authority in the earthy community of the church. To make sure that this power is used in the way of Jesus, the Gospel of John presents the same mandate of authority in the metaphor of sheep herding. In the final chapter of John's gospel, we hear the powerful exchange: "Simon, son of John, do you love me more than these?" "Yes, Lord, you know that I love you." "Feed my lambs." And this exchange is repeated two more times.

That this lesson was well learned becomes clear when we read these words from today's reading from the First Letter of Peter:

I exhort the presbyters among you, as a fellow presbyter and witness to the sufferings of Christ and one who has a share in the glory to be revealed. Tend the flock of God in your midst, overseeing not by constraint but willingly, as God would have it, . . . Do not lord it over those assigned to you, but be examples to the flock.

Isn't it consoling the way that the popes of our lifetime — now, notably Pope Francis — have taken to heart this teaching about the exercise of authority in the Christian community? It is not a stretch to say that we who also exercise authority in that faith community — as priests, deacons, pastoral assistants, parents, teachers, brothers, sisters, co-workers, pastors, committee chairs and parish council presidents — are called to exercise authority in the same spirit. The call is to guide and nurture and serve — and surely not to "lord it over" others.

MONDAY
1 Kings 8:1-7, 9-13; Mk 6: 53-56

When a man suffers misfortune or is gravely ill, the question that fills his heart and often escapes through his lips is the anguish cry, "Why? Why me? Why me, Lord?" However, this cry is often met by the silence of God.

But hidden in the "why" is a cry of hope, a longing that believes that God heard my cry and felt my sorrow and pain; that God will reach out and touch me. There is something in God's "touch" that is healing.

Dr. Paul Brand shares story of a young man he treated for leprosy. Dr. Brand laid his hand on the shoulder of the leper as he tried to explain through an interpreter the course of treatment when suddenly the man cried. Dr. Brand was wondering whether he said something wrong. The interpreter told the doctor that the patient was crying because he touched him. Until that moment, nobody has touched him for many years.

There something in the "touch" that breaks the isolation and the loneliness of a sick person.

The gospel often portrays Jesus as the one who would reach out and touch the sick and the sinner. Through touch, Jesus wanted the sick to know that they are remembered and specially loved by God. God heard their cry and reached to touch them in Jesus Christ His Son. They are not alone.

TUESDAY
1 Kings 8:22-23, 27-30; Mark 7: 1-13

Here they are: the scribes and Pharisees from Jerusalem. They are not bringing their sick, like the Galileans in yesterday's reading. So they are not vulnerable, they don't have to bother about love. That clarifies their minds so that they can think about the law. Immediately they find fault and go into the attack. Shallow, Jesus called them: more concerned with external regulations than with the inner reality; more concerned with law than with the heart (in the Scriptures the heart is a symbol of the whole inner life of a person).

Briefly, the word 'corban' means 'gift'. Anything brought to the Temple treasury was said to be 'corban' and could never again be put to secular use. Now, a rebellious son might say to his parents, "Any benefit or enjoyment you might have by me, I now declare 'corban'!" It meant that he was no longer bound to help or support them in any way! "So it frequently happened," wrote St Jerome, "that while father and mother were destitute, their children were offering sacrifices for the priests and scribes to consume." Jesus raged against this. "You abandon the commandment of God [the commandment to love and honour your parents] and hold to human tradition [corban]." For all their talk about God, religious lawyers can't cope well with God. God seems too concerned with individuals, and is therefore unpredictable. Love just muddies the pitch for lawyers.

It is pleasant to rail against these Pharisaical customs, but in the end I have to enquire what my own similar customs are.

WEDNESDAY
1 Kings 10:1-10; Mark 7: 14-23

In response to the concern of the religious leaders with ritual defilement, Our Lord points his listeners to the source of true defilement – evil desires which come from inside a person's innermost being. Sin does not just happen. It first springs from the innermost recesses of our thoughts and intentions, from the secret desires which only the individual soul can conceive. God in his mercy sent his only Son Jesus to save us from our sins. But to receive his mercy, we must admit our faults. Only God, like a good doctor can change our hearts and make them clean and whole through the power of the Holy Spirit. Do you harbour any of the evil intentions that Jesus mentions in the Gospel today? Are you willing to surrender your heart to God and experience His graces?

THURSDAY
1 Kings 11:4-13; Mark 7: 24-30

The encounter between Jesus and the woman in today's gospel presents to us Jesus' social orientation. The woman hears about Jesus, approaches Him and begs Him to heal her daughter. She is a foreigner, a gentile, a person outside the Jewish community. In the dialogue between Jesus and the woman, He makes a statement that seemingly suggests that His mission is exclusively for the chosen people of God – "Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs." The woman's reply criticizes and breaks down the walls of exclusivity indicating that there can be a place for all peoples in God's plan.

Religion, colour, language and economic status have become barriers that separate peoples instead of becoming bridges that enable diversities to become agents of harmony. Alienation hinders interaction and communion. The exclusion of others guarantees security within the boundaries of one's own world. It is easier to relate with members belonging to the same church who share the same beliefs and traditions rather than expressing the faith with other people who articulate their beliefs in a different way. This is to ensure that one does not encounter opposition in the full expression of one's faith.

Jesus demonstrates that in spite of the differences surrounding the human situation, one can still show compassion and love which are universal values that can transcend human limitations. Jesus' approach in his ministry is compassion. He reaches out to all who believe in the language of the heart. He only asks the simplicity of our faith in Him.

FRIDAY
1 Kings 11:29-32; 12:19; Mark 7: 31-37

Communication can at times fail between two relatively healthy people, how much more when one is hearing-impaired or totally deaf and mute?

Some romantics paint deafness and muteness as a blessing. One incapable of hearing and speaking is immune from the sinful world of sounds and words. It can be a blessing indeed but such impairment could also be frustrating.

A deaf-mute sees things, witnesses events, perceives colours, motion, people. However, a special sign language and special-trained people are needed for him/her to communicate the experience.

Spiritual deafness could be the worse than the physical kind. A spiritually deaf-mute person has all the channels for response and engagement, but chooses not to respond. Such person can also select what she/he only wants to hear. A spiritual deaf-mute can, for example, "shut his ears" from somebody's pleas for help, for forgiveness,, for quality time or from constructive criticism and advice.

Jesus heals a deaf-mute in this gospel story. Through Him may we be delivered from spiritual deafness.

SATURDAY
1 Kings 12:26-32; 13:33-34; Mark 8: 1-10

The transfiguration is an event that seals the identity of Jesus, in a dazzling display of light, as the fulfilment of Old Testament prophecies, the Messiah who has to suffer, die and rise again.

It is a foretaste of the resurrection, a greater event of immeasurable and indescribable proportions. No wonder there were no actual witnesses in the resurrection, while in the transfiguration Peter, James and John were able to behold the transfigured Jesus in all His ethereal glory but even then they were out of their senses, with the usually glib Peter, for want of something to say, opining the erection of booths/tents, in effect suggesting permanence. Peter and companions did not want to end the experience. They wished to savour the delight, without a thought as to its meaning. Naturally who would do serious mental exercises in such a heightened condition?

Fortunately, Jesus cut the experience. To let them know what the transfiguration meant, they went down the mountain, a place of theophanies for the Jews, back to the plains where God also dwells, back to reality. Reality is the playground of meaning, the stage where Jesus the main character lived the conflicts of joy and grief, of rejection and acceptance, of suffering and wholeness, of death and resurrection.

In life we seek meaning from the perspective of Christ and that in a sense bathes our life experiences in light – our moments of transfiguration in the playground of reality.

MONDAY

2 Samuel 15:13-14, 30; 16: 5-13; Mark 5:1-20
Jesus encountered a man with an evil spirit; evil spirit was so strong that nobody could control him. Only Jesus' words and power freed the man from the evil spirit that enslaved him.

In our daily lives, we too are experiencing the cosmic battle between God and Satan. Sometimes, our strong fears, doubts, feelings of shame and guilt are controlling us. Let us not be surprised by demonic attacks. They will increase but with Jesus at our side they are powerless. Jesus' light, power and strength are stronger than the evil one. He frees and heals His people. He never abandons us in our moments of weakness and failures.

We can also learn from the man of today's gospel his joyful attitude and deep gratitude to Jesus for the experience of being healed. He follows Jesus' command to proclaim to all his experience of God's goodness and kindness. We too are experiencing healing in many different ways. Let us not forget to thank God for the gift we are receiving and let us be generous in sharing the goodness of God.

TUESDAY

2 Samuel 18: 9-10, 14, 24-25, 30, 19: 3; Mark 5: 21-43
The woman had spent all financial resources he had. She was ritually unclean, an outcast in society. She had nowhere to go. Then she overcame all fears, she risked punishment for touching the cloak of the rabbi. In such a moment she showed a faith she never thought she had. Jesus recognized this by saying, "your faith has saved you."

Similarly, Jairus is up against the wall. No doctor could save his little daughter. And when the news came that she had died, his faith was tested to the point of breaking. But he trusted. He discovered also that he had a spiritual strength he never thought he had.

Often we ask ourselves: Why does God not react to our prayers or to the prayers of a person in utter need? It seems that God allows us at times to reach a boundary situation, a point of utter helplessness first to draw out a hidden strength we did not know we had. We have to reach a point when we realize that our own resources cannot bring us further but the faith is still a resource that brings us directly into the saving hand of God.

WEDNESDAY

2 Samuel 24: 2, 9-17; Mark 6: 1-6
They took offence at him." What was his offence? His background was the same as theirs; he was just like them: "Is not this the carpenter?" But he had not remained in the role the village had assigned to him. Villages can be intensely conservative places. The word 'conservative' is in itself a good word: to conserve is to keep intact, to guard. But everything depends on what one is trying to conserve: the best or the worst. Because of the human capacity for self-deceit, we can use a fine word to make mean things look good. In the reaction of the villagers to Jesus a narrow village mentality showed itself.

The terrible fact is that it works. It tied Jesus's hands: "he could work no miracles there" (v.5). It is a frightful thought that we have the ability to prevent miracles. The villagers wanted to keep him within his limitations: he was a carpenter and the son of a carpenter. But elsewhere the gospel says "he broke through their midst and went his way" (Lk 4:30). We have to break through the midst of many things in order to become adult Christians. Many people, even in the Church, will try to keep us in a pre-adult state. Yes, Jesus said we must be like children: we must have their qualities of simplicity, honesty, freshness…. "Like children," he said. We must be adults who are like children, not children who are like adults.

THURSDAY

1 Kgs 2: 1-4, 10-12; Mark 6: 7-13

Missionaries today fly planes and drive cars. They have more than a staff and sandals. They use modern facilities and means to communicate, like radio, TV, Internet. Most of them are not alone, but backed up by a missionary Congregation and its resources.

Of course, if Christ would send out his apostles today, he would give them different guidelines. But one guideline would not change: to trust in God more than in oneself and in an organization. A missionary then and now must remain aware that he does not proclaim himself that the result of his efforts does not depend on him/her but on God only.

We are reminded today that all of us are sent by God for a mission. The mission field can be your home where a husband, a son or a daughter needs to be brought to Christ. Your mission area could be your office where a boss or officemates live as if Christian values were reserved for Sunday only. Your neighborhood could be your mission field where you are sent to bring peace and harmony to people to distrust each other, quarrel and hate their neighbors. For our mission we need only the staff of trust in God and the sandals of love.

FRIDAY

Sir 47: 2-11; Mark 6: 14-29
The Gospel today provides the script for an interesting drama with intrigue, treachery and revenge. All the personalities in the drama – Herod, Herodias, her daughter and John the Baptist- have a definite role to play given the situations they are in. John has been fearless in his confrontations of the sin of Herod, and he is ready to face the consequences. Herod is a spineless ruler, Herodias is a vindictive woman and the daughter is an unsuspecting pawn. Like any drama we are invited to reflect on the characters which may represent our personalities. What does today's gospel prompt me to reflect on? Which is the character I reflect? Do I need to change?

SATURDAY

1 Kgs 3: 4-13; Mark 6: 30-34
"The apostles had no time even to eat." That sounds more like today. There are things that never change, despite all the change we see in our world. We need rest and silence. Have you noticed that watching TV doesn't really relax you? At the end you usually feel just empty and wasted. Rest, the art that the animals practise to perfection, is one that we have to learn all over again.

The nature of the mind is to postpone. When that obviously doesn't get us anywhere we say, I mustn't be going fast enough. So we go faster. This may be the origin of the fascination with speed. We are running away from ourselves. Self-knowledge is almost impossible in this atmosphere. In the time of Jesus a bullock-cart was the fastest means of transport. What would they think of the speed at which we live?

Monday
2 Samuel 5:1-7, 10; Mark 3:22-30

"If a kingdom is divided against itself, the kingdom cannot stand," so says Jesus in today's gospel. Jesus is refuting the argument leveled against Him that He works with evil to drive out evil spirits. He is actually making a statement: division is evil; unity is of utmost importance.

This is what Jesus passionately prayed for on the night before he died. "Father, that they maybe one even as you and I are one." The very principle that unites the Holy Trinity is the model and source of unity that should bind all His disciples. Within the Holy Trinity, each Divine Person is totally different and unique from each other and yet there is perfect harmony. There is no competition, only collaboration. The work of one is the work of the other. That is why Jesus can say: "The Father and I are one."

As Christians, our mission on earth is to proclaim the Kingdom of God and reflect the Holy Trinity in our relationships, families and communities. Divisions, conflicts and disharmony among Christians and therefore is a great disservice to God and His Kingdom.

Unity is at the heart of Jesus' desire for His community of disciples, says Rick Warren. Destroy unity and you rip the heart out of the Body of Christ, the Church. St. Paul advised the early Christians, "Make every effort to keep the unity of the Spirit through the bond of peace," (Eph 4:3)

Tuesday
2 Samuel 6: 12-15, 17-19; Mark 3 : 31-35

If indeed Jesus' family thought he was mad (see Mk 3:21), then they belonged to those who "stood outside." Belonging to the same family or race as Jesus does not make one a disciple (see Mt 3:9). Not that, but doing the will of God. This was the passion of his life; anyone who was not part of that was not part of him. In the agony of Gethsemani he was able to say, "Not my will but yours be done." In him the passion to do the Father's will was deeper than death; it is not surprising then that it should also be deeper than birth and kinship.

Wednesday
2 Samuel 7: 4 -17Mark 4: 1-20

The parable tells us that we must do three things: First, we must hear what Jesus is telling us and we cannot hear unless we listen. It is an attitude of so many of us that we are so busy talking that we have no time to hear; so engaged in argument that we have no time to listen; so occupied in advancing our own opinions that we have no time to attend to the opinions of Christ. Second, we must receive it. When we hear the Christian message we must really take it into our minds. There are times when truth can hurt; but sometimes a distasteful drug or an unpleasant treatment must be accepted if health is to be preserved. Third, we must put it into action. Christianity is not a speculation or imagination but a challenge and action.

Thursday
2 Samuel 7: 18 -19; 24-29; Mark 4: 21-25

All living things are stored sunlight. The earth has no light of its own; all its light comes from the sun. If the earth tried to make it on its own, it would just be a cold barren rock. It is not surprising that light is the universal symbol for God: the word 'divine' comes from a Sanskrit root meaning 'to shine'. Jesus said: "I am the light of the world" (Jn 8:12).

But he also said, "You are the light of the world" (Mt 5:14). Clearly, however, he did not mean that we are independent sources of light – any more than the earth could be independent of the sun for its light. The light in us is from him. "Let your light shine before others, so that they may see your good works and give glory to your Father in heaven" (Mt 5:16). In one of the most deeply moving passages in the New Testament, St Paul wrote: "It is the God who said, 'Let light shine out of darkness', who has shone in our hearts to give the light of the knowledge of the glory of God shining in the face of Jesus Christ. But we have this treasure in earthen vessels, so that it may be clear that this extraordinary power belongs to God and does not come from us" (2 Cor 4:6-7).

"Why does Jesus call us the light of the world?" asked Tertullian (3rd century); "why does he compare us to a city on a hill?" Then he answered his own question: "If you hide your lamp beneath a bushel, you will soon notice that you yourself will be in the dark. You will find others bumping into you. So what can you do to illumine the world? Let your faith produce good works. Be a reflection of God's light."

FRIDAY (St. John Bosco)
2 Samuel 11:1-4a, 5-10, 13-17; Mark 4: 26-34

In today's parable, Jesus presents the farmer as a beholder of miracles. He would sleep and rise night and day, and the seed would sprout and grow, he knows not how.

The farmer cannot manufacture a seed. He can only select the seed, plant it in the right conditions, irrigate it with water and apply fertilizer. The result is powerful. From one seed comes a plant that produces grain, fruit, or vegetables much more valuable than the original seed he planted.

Jesus says this is similar to how the Kingdom of God comes to us. A preacher comes along and plants the seed of God's word among us. He does not know who will believe and who will not. He preaches and teaches, not knowing how the Holy Spirit will work, only trusting that he will.

When the message is received by someone, it is as if a seed has been planted and started to sprout. It is a mystery how faith in Jesus takes hold of a person, producing fruits of good works. We cannot predict where the seed of the word will sprout which souls will respond and grow, and which will become stony and hard and reject the word of life. Those who receive the word do grow and grow surprisingly well.

What we want to watch out for are the things that obstruct the growth of the Kingdom among us. Things like jealousy, pride, greed and injustice work against the power of God's word. We should stay away from them.

But God is faithful and when we confess our sins, His forgiveness is total. We are readied for the harvest when He will take us from this broken life and gather us to Him; in Him we will reap the fruits of our faithfulness.

Saturday
2 Samuel 12: 1-7, 10-17; Mark 4: 35-41

A doctor took an informal poll among his patients to find out what wish each would make if their wish were granted. The tally was very interesting. 87% said that peace of mind was their paramount goal. This is not a surprising find considering that peace has become a precious commodity in today's world of conflicts and endless anxieties and worries.

This makes today's gospel so refreshing and a real good news knowing that peace comes cheap. All we have to do is have faith in Jesus and peace comes at once. Peace rules the day when Christ rules our hearts.

When the disciples realized Jesus was with them fearless peace entered their hearts. To be with Jesus is to overcome fear and cowardice. This is faith communicating courage because it is rooted on the promises of Christ and his loving presence in all events.

Monday
1 Samuel 15:16-23; Mark 2:18-22

Through this gospel passage Jesus teaches us about openness. He uses an image familiar to His audience, the new and old wineskins, that, new wine skin for new wine. But are we going to reject the old in place of the new? This is not the point. But rather, the Lord gives us wisdom so we can make the best use of both the old and the new. He doesn't want us to hold rigidly to the past and to be resistant to the new promptings of the Holy Spirit in us. He wants our minds and hearts to be like new wine skins, open and ready to receive the new wine of the Holy Spirit in our lives.

Are we eager to grow in the knowledge and understanding of God's word and plan for our life?

Tuesday
1 Samuel 16:1-13; Mark 2:23-28

What's the big deal about picking heads of grain on a Sabbath? Well, this might be incredible for us but for the Pharisees and the rabbis doing so was a deadly sin which demanded the strongest condemnation. The Sabbath law was one surrounded by literally thousands of small rules and regulations. Working on such day was considered one of the most forbidden actions any Jew might do. Picking ears of corn as the disciples were doing in today's gospel was work and thus a violation of the law.

The deeper issue here which our Lord clearly saw was the conflict between the law and human need. Obviously for the Lord the latter takes precedence for the law is made for humans and not the other way around. This same issue goes deeper into the very heart of what true religion means. If one's religion prevents him/her from helping someone in need, then such a religion is a big fake. If one's religion is more centred on the system and on rituals and externals while forgetting the human person, the religion is a big lie.

We can be truly proud that our Christian religion has always been stressing the utmost importance of helping others and of responding to the needs of others especially those who are less fortunate and more disadvantaged than us. Let the gospel reading for today then make us realize that we need to be more responsive to others' needs. May the reading lead us to be more Christian most especially in our deeds. Oftentimes, we need not look far to see those in need. They might be just part of our household, or our work area or within our community. Would we want to take the EXTRA CHALLENGE or better would we take the CHRISTIAN CHALLENGE?

Wednesday
1 Samuel 17:32-33, 37, 40-51Mark 3:1-6

This miracle climaxes a series of five straight confrontations between Jesus and the religious authorities. First, the authorities challenged Jesus for claiming to forgive the paralytic's sins (2:7). Second, they challenged Jesus for eating with tax collectors (2:16). Third, they challenged Jesus for not having his disciples fast (2:18). Fourth, they challenged Him for permitting his disciples to pick grain on the Sabbath (2:24). Finally, they challenged Him for healing a man on the Sabbath (3:2).

The last sentence of today's reading previews what is in store for Jesus. Mark says: "And they made plans to kill Jesus."

How do we respond to people who challenge us for following the dictates of our conscience?

Jesus said: "If the world hates you, just remember that it has hated me first….. If they persecuted me, they will persecute you too," (John 15:18-2)

Thursday
1 Samuel 18:6-9; 19:1-7; Mark 3:7-12

One day a father and his son were strolling around the garden. Then the son asked, "Dad, how come God doesn't want to talk to His people anymore the way he talked to Abraham, Isaac, Jacob or Moses?" "My son," said the father, "it is not that God doesn't talk to his people anymore, it's just that people don't stoop down and listen anymore."

Jesus after preaching the Good News and healing the sick would "avoid" people, go to a lonely place, would 'stoop down", pray and communicate with His Father. Jesus treasures this moment – to be alone with the Alone. It's his "date with the Father." Jesus' words and deeds are fruits of his contemplation. He knows his primary task: to listen to the Father. After listening, he became a very obedient son.

We who work in the vineyard of the Lord sometimes (or oftentimes) feel the urge to be "on the go." There is a big temptation to let our ego become bloated – "People are looking for me" I've power to heal! They like the way I explain the Word of God!" today Jesus, reminds us, "stoop down" – spend some moments of silence, go to a lonely place, have a "date with the Lord," listen to God.

Friday(St. Francis de Sales)
1 Samuel 24:3-21 Mark 3:13-19

"To be with him" and "to be sent out." These phrases mean opposite things, and yet they occur beside each other on the page. If he wanted them to be with him, why did he send them out?

Mark often uses this phrase 'to be with (him)': 2:19; 4:36; 5:18; 14:14, 67; 15:41. It is said to be almost his definition of discipleship. Peter was Mark's source, and Peter wrote about the time "when we were with him on the holy mountain" (2 Peter 1:18). In today's reading, too, it is a mountain. To be a disciple is to be with him on the holy mountain of prayer and meditation. But neither he nor they stayed forever on the mountain; they "went out" to the whole world. Every disciple is called not only to be with him but to go out to others. Prayer and action, said St Catherine of Siena, are like our two feet: we need them both if we are to follow the Way of Jesus.

Saturday(Conversion of St. Paul)
Acts 22:3-16; Mark 16:15-18

Today we celebrate the feast of the Conversion of St. Paul. St. Paul was born as Saul at Tarsus, the capital of Cilicia (modern Turkey), c.3 and encountered Christ on the road to Damascus which changed him forever. This conversion of St. Paul while he was on his way to Damascus is one of the most touching miracles in the history of the early Church. It shows us how faith comes from the grace of God and from one's free cooperation. And so he, from a persecutor (Saul), was transformed into the most zealous and courageous apostle (Paul).

When we hear the word 'conversion' we usually think of a great sinner who abandons a sinful life and becomes a good person. Someone said that actually St. Paul was not a bad person. When he persecuted the early Christian Church, he did it out of great zeal for God and his religion. He did it because he did not yet know Christ at that time. This Christ whom he did not know did not come to abolish his Jewish religion or destroy it but that Jesus brought profound and complete insights to who God is.

From the Christian point of view, conversion is basically the discovery of a person whose name is Jesus Christ, our Saviour and Giver of our lives. This is what happened to St. Paul. Once he discovered the love of Jesus in his life he dedicated himself completely to proclaiming that love to all who would listen.

The imagery in conversion is that of turning. A person is going along a road and realizes that he/she is on the wrong track. They will never reach the destination if they continue in that direction. So the person "turns," or "is converted." He/she ceases to go in the wrong direction and begins going in the right one. Conversion changes the direction of one's course of life from the wrong way to the right way, the way that God wants.

Therefore we must not think that conversion is only for those who are non-Catholics. All of us need conversion. In fact we Catholics need more conversion than other Christians if we are serious in saying that it is in the Catholic Church we can find the most complete revelation of Jesus. It was Christ and not His followers, not even His Apostles that this Church was founded. If we believe that Christ declared His intention of founding a Church, by the institution of a living authority when He said to Simon Peter: "And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it," (Matt. 16:18). This conversion is a task that never comes to an end until we will reach our final destiny. We have to always turn away from sin and grow deeper in our knowledge and love of Christ.

Monday
1 Sam 1: 1-8; Mk 1: 14-20

Even people much closer to him in time were puzzled by Jesus' choice of helpers. Eusebius (c. 260 - 340): "The disciples might reasonably have asked 'But how can we do it? How can we preach to Romans? How can we argue with Egyptians? We are brought up to use the Aramaic language only. What language shall we speak to Greeks? How shall we speak to Persians, Armenians, Chaldeans, Scythians, Indians and other scattered nations...?'" Origen (185 – 254): "There can be no doubt that it is not by human strength or resources that the word of Christ comes to prevail."

Jesus called ordinary people: not learned scribes or professional religious people, but working men. He himself came from a no-good place, Nazareth, he was apprenticed to a trade, and he never lost the common touch. Most people are snobs in one way or another, 'the kettle calling the pot black.' "You can't put a great soul into a commonplace person," wrote D.H. Lawrence; "commonplace persons have commonplace souls." Jesus, the man from Nazareth would never agree with that. He looked at broken bodies, ignorant minds, prostrated lives; he looked at loud-mouthed fishermen (those two were not called 'sons of thunder' for nothing!), and saw greatness there.

He even looked at Pharisees, who were the primary snobs of their day, and saw possibilities of greatness. If he had condemned them out of hand, there would have been no St Paul, who declared, "I am a Pharisee, a son of Pharisees" (Acts 23:6).

Tuesday
1 Sam 1: 9-20; Mk 1: 21-28

Synagogues were places of teaching; there was no sacrifice (that was in the Temple). But in casting out demons, Jesus was doing something for people; he wasn't just talking or discoursing on the Law, as the scribes did endlessly. When Jesus frequented synagogues, he did not just preach; he healed people's tortured minds and bodies; he restored their strength to them.

Sometimes preachers disable people, by a habit of denunciation, by forever enjoining obedience, quoting rules.... But see what happens when Jesus comes near people. "He spoke as one having authority," the gospels say. This expression 'having authority' usually means being authorised, having the right from some authority to act as one does. But the word 'authority' itself means just the opposite. It means to be oneself the source (the 'author') of one's words and actions. Jesus spoke with authority; he was not quoting texts, like the scribes and Pharisees. Jesus was his own man. That is what attracted people to him.

Wednesday
1 Sam 3: 1-10-19-20; Mk 1: 29-39

People flocked to Jesus because they recognized in him somebody "who could do things." Jesus was not only a preacher. He was a doer. He could and can, produce results.

Unfortunately, some people came "because they wanted something from Jesus." They did not come because they loved Jesus. They wanted to use Jesus to promote their personal needs.

This makes our relationship with God tragic: when people begin to regard God as a spare tire. A spare tire is usually unnoticed until a vehicle gets a flat tire on the road. Similarly, some people seem to forget God when life is fine and pleasant, but they ask God to remember them when there are storms and problems in life. Some people tend to forget God all day, but they ask God to remember them at night. If this is the case, religion to such people is simply a crisis affair. God is not someone to be used in days of misfortune. He is someone to be loved and remembered everyday of our lives. In good times and bad times God is to be loved and served.

Thursday
1 Sam 4: 1-11; Mk 1: 40-45

"Make me clean," the leper asked Jesus and Jesus was willing. This is a parable in action. In a short gospel episode, human misery meets divine compassion. God comforts everyone who suffers. He lifts the spirit of the depressed; he brings love and hope to people who are broken in body and spirit.

We too, are asked to extend the compassion of Jesus by becoming conveyors of grace and not avoiders of human tragedy. Someone might even have his own "leper": a person whom he avoids and does not want to see or talk to; could be someone close to him, perhaps even a member of his own family. The person I ostracize, isolate and insulate is my "leper." Do you also have a "leper"? Embrace your "leper" and God will reward you.

Friday
1 Sam 8:4-7, 10-22; Mk 2: 1-12

Jesus heals by forgiving. There are a lot of ways to heal a person but the best way is by forgiveness. Forgiveness heals the whole person inside out (psychological, emotional, spiritual and even physical). The first person that needs healing is the self. We need to forgive our own self because only when we decide to forgive ourselves that total healing begins.

Jesus revealed to us that God is always ready to forgive those who acknowledge their sinfulness. In the same way, He is willing to heal our illness because He wants to restore us to Himself. Forgiveness heals and restores relationship with others and leads us back to God. This is precisely what Jesus has done to the paralytic in today's gospel.

However, for most people the act of forgiving is hard and tough so they prefer to avoid it. They think that only God could forgive and not human beings. This kind of thought makes for a heart of stone. Having this kind of thought, we are not different from the teachers of the law who questioned Jesus' action of forgiveness. They only knew about laws but not love. A law without love is cruel and inhuman, and God despises it.

Forgiveness is God's definition of true love

Saturday
1 Sam 9:1-4, 17-19; 10:1; Mk 2: 13-17

If ever there was a "most hated person" list during our Lord's time, tax collectors would surely be on top of that list. For one, they were seen as collaborators of the Romans who have always been regarded by the Jews as the unwelcome conquerors of their beloved land. Thus tax collectors were unforgivable traitors for any patriotic Jew. Secondly, tax collectors were automatically seen as cheats and thieves for they pocketed whatever surplus was left from their tax collections.

In today's gospel we see Jesus' love and compassion being extended to a despised man, Matthew or Levi. With Matthew's acceptance of this invitation, we see a very profound story of conversion. Matthew had really given up everything when he responded to Jesus' call. While Peter and the fishermen in the group could go back to fishing if the Jesus enterprise did not succeed, Matthew could never go back to his former job for the stigma that he would have to live with in being in the company of Jesus of Nazareth. Matthew had burned his bridges so to speak. He turned his back forever from a job which brought bread to his family table and gave him a comfortable life not enjoyed by most of his fellow Jews. He had lost something. Big but got something bigger in turn, a true and dedicated life of discipleship. Surely, that was worth giving up everything for. Matthew may have lost the world but he gained heaven.

Monday
Mal 3: 1-4, 23-24; Lk 1: 57-66

Christians have seen in John the Baptist the messenger, promised in the prophet Malachi, whose task was to prepare the way so that "the Lord whom you seek will suddenly come to his temple." In other words, John was the messenger of the covenant, now offered to us all, in the Jesus in whom we delight.

John is honoured in all four Gospels, for his service of preparing hearts and minds to receive the message of Jesus. Luke, above all, highlights how John was received with joy – as a great gift not just to his parents and relatives, but to the humble people generally. A spirit of joyfulness and praise runs through the entire story surrounding John's birth.

And are our hearts open to John's message? Does the Lord whom he proclaimed wish to enter our lives, our homes, our world? The answer is clear and unmistakable: Yes, He does! How do we know? Simply by listening to what God is saying to us in the Scriptures, and in our community gathered in prayer.

Centuries before the birth of Jesus, the prophet Isaiah described the Messiah or Saviour as Someone who would live among His people and be one of them. The very name given to the Messiah points this out: "Emmanuel," which means "God is with us." In today's first reading from the Prophet Isaiah, we are reminded that the Lord wishes to live among us. "Therefore the Lord himself will give you this sign: the virgin shall conceive, and bear a son, and shall name him Emmanuel." What was foretold by Isaiah came to be fulfilled as we hear in today's Gospel account from St. Matthew. "All this took place to fulfil what the Lord has said through the prophet: 'Behold, the virgin shall conceive and bear a son, and they shall name him Emmanuel,' which means 'God is with us.'"

The promised Messiah or Saviour is none other than God, who in his Son Jesus took on our human nature, became one like us in all things except sin and dwells among us. "And the Word became flesh and made his dwelling among us" (cf. Jn 1:14). Does the Lord wish to enter our lives, our homes, and our world? Indeed, He does! He did that on the first Christmas and He continues to do that if we let Him.

Tuesday
2 Sam 7: 1-5, 8-11, 16; Lk 1: 67-79

Two days ago we had the Magnificat, today we have theBenedictus: two canticles found only in Luke's gospel. They are great cries of praise to God, who enters our world "to give light to those who sit in darkness and in the shadow of death." A scholar said of these canticles that they are like "an aria in opera; the action almost stops so that the situation may be savoured more deeply."

"By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death." I once heard someone say that darkness is primary: that it is more fundamental than light, because light needs fuel but darkness does not, and that darkness is therefore eternal. We are afraid of the dark, he said, so we say God is light. In some ways, he said, we don't grow up; we are still terrified of the dark bedroom where we cannot see our mother. So we say God is light.

A Christian says that light is more fundamental than darkness. Darkness is nothing in itself; it is just the absence of light. Light is more fundamental than darkness. God could not be an absence. God is a tremendous presence, God is light. Darkness gives life to nothing, but light gives life to everything: all living things are forms of light, stored light-energy from the sun.

We say God is light in the way that we say God is good. The intention is not to limit God to what we know of these; but we say these realities point us towards God; or in St Paul's phrase, they make us "alive to God" (Romans 6:11).

Tomorrow we celebrate the birth of Jesus. In the obscurity of a windowless cave it will be hard for us to appreciate that the light has come into the world. But to the eye of faith – which is used to darkness – he is "the light shines in the darkness, which the darkness cannot overcome" (John 1:5).

Wednesday (Christmas)
Is 52: 7-10; Hb 1: 1-6; Jn 1: 1-18

There is a kind of timelessness about Christmas: it takes us out of our routines; suddenly all the rush of preparation is over and there is nothing more to do. This could be the moment to experience something different from the perpetual motion that is our ordinary life. But what happens? We turn on the TV, which is what we may have been doing every evening since last Christmas. No change. Then we say Christmas is boring, or sad, or too commercial…. Of course it is; it is just like all the other days. We have not allowed change to happen. We have not allowed space for anything new to appear. Paradoxically, all the flashing lights, the incessant television, the emailing and text-messaging…all have the effect of filling our lives and so leaving no space to move, no space for anything really different to appear; so we are enclosed in a cave of artificial lights that never lead us to the sun.

"The light shines in the darkness." But it does not shine in artificial light. We have to turn something off. We have to leave space and time for the new thing to appear.

The Child born today is God's new deed: the newest, the youngest, the most recent…the latest. But this is not announced in the excited voice of the advertisers; it is a silent deed. He is the Word made flesh, but he lies there as helpless to speak as any infant. Only in silence can this silent Word be heard. The new blade of grass does not make a scene or a noise; neither does the Word made flesh.

Thursday (St. Stephen)
Acts 6: 8-10; 7: 54-8:1; Mt 10: 17-22

"The one who fights with monsters should be careful lest he thereby become a monster," wrote Nietzsche. He becomes one if he uses the same means that the monster uses. Violence has its own logic and is willing to stay in place indefinitely. When Stalin was asked how long he was going to go on killing people he replied, "As long as it's necessary." That means forever, because a regime put in place by violence remains violent even after the killing stops. Violence breeds more violence in an endless spiral if some new element is not brought in. The new element is one that would never occur to a tyrant. "Hate cannot drive out hate," said Martin Luther King, "only love can drive out hate."

That new element is what the Gospel is about. Commenting on today's passage St John Chrysostom (+407) wrote: "Jesus is preparing the disciples for a new kind of combat. They are to suffer wrong and willingly permit others to inflict punishment upon them. This is meant to teach them that the victory is in suffering evil for the sake of good…. He does not instruct them to fight and resist those who would persecute them. All he promises them is that they will suffer with him the utmost ills." Jesus was born into a terrible world where violence is seen as normal. He was, and still is, the Prince of Peace in the kingdom of violence, but he refused to live according to its logic, so he had to die. After him, Stephen was the first Christian martyr, the first of many.

Friday (St. John, Apostle and Evangelist)
1Jn 1: 1-4; Jn 20:1a&2-8

In art St John is represented by an eagle, because (as St Augustine said) no one soared so near heaven as he did. Still, he had his feet on the ground too. It was he who showed us, rather than the institution of the Eucharist, Jesus washing the disciples' feet at the Last Supper and saying (equivalently), "Do this in memory of me." The most down-to-earth service of one another, it seems, is like another Eucharist – certainly a communion. As Eckhart put it, "Heaven can only work in the ground of the earth."

He became a disciple first of John the Baptist and then of Jesus, who called him to be an apostle and nicknamed him and his brother James 'Boanerges', "sons of thunder" (Mk 3:17). John, together with James and Peter, made up the inner group of disciples who were with Jesus on the heights and in the depths: they witnessed his Transfiguration and were present in Gethsemane. Next to Peter, John was the most active of the apostles in organising the early church in Palestine and, later, throughout Asia Minor. According to tradition, during a period of persecution of Christians by the Romans, John was banished to Patmos, where he wrote the Book of Revelation. Later he is said to have gone to Ephesus, where he wrote three Epistles and the fourth Gospel.

The prologue to that gospel begins with the language of sublimity, but soon we hear the heart-swelling words, "The Word was made flesh and lived among us, and we saw his glory…."

Saturday
1Jn 1: 5-2:2; Mt 2: 13-18

The first day of Christmas, the Church celebrated the martyrdom of St. Stephen, the first Christian to witness to Christ with his life. The second day of Christmas, the Church honoured St. John the Apostle and Evangelist who emphasized the divinity of Christ. These two men went into biblical history and Church history as men who were faithful to God and walked in His way. Today we come across a man who was a tragedy to himself and he caused tragic consequences – Herod. Because of his pathological state of mind and his paranoia, he ordered the slaughter of the infants at Bethlehem, and it counted as nothing for him. And this makes us reflect on the horrible deeds that are done to children and the unborn: child abuse, child labour, child pornography, abortion, infanticide. All these also counted as nothing for those who committed such atrocities and heinous crimes against children.

The feast of the Holy Innocents does not just recall the innocent infants who were martyred for Christ, because their blood now cries out for the children of the world who are suffering and being traumatised. The blood of the innocent children cries out for the children of the world and to us. We have to teach and guide, protect and guard our children. If we cannot get that right, we will not be able to get anything right.

May God bless the children who are entrusted to us and may we care for them and guide them in the ways of the Lord. May Mother Mary and St. Joseph help us in this mission.

Monday
Num 24: 2-7, 15-17; Mt 21: 23-27

The chief priests and the elders of the people pleaded ignorance to Jesus' question about whether John's baptism was of human or of divine origin.
Their action forced them into an embarrassing and compromising position, we might say. It was actually their duty to help people distinguish between true and false prophets. Pleading ignorance, they claimed that they could not fulfil their duty.
It is humiliating to plead ignorance to avoid the consequences of telling the truth. When it comes to truth, the question is not "What is the safe answer to give?" Rather it is, "What is the right answer to give?

Tuesday
Gen 49: 2, 8-10; Mt 1: 1-17

Indeed the first Christian heresy was Docetism, a belief that Jesus only appeared to be human, that he only appeared to be born, to suffer, to die. The reaction to this heresy is already visible in the New Testament writings: "We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands…" (1 Jn 1:1). It was and is crucial to hold that Jesus was one of us, truly and fully human; that in fact is the real source of our hope. He entered our life as it is, not as it should be (it doesn't exist as it should be). Severus mentioned "the ancient patriarchs in the lineage" of Jesus. That was the reputable side of Jesus' ancestry. He might also have mentioned the disreputable side.
The names in that long list have a great deal of shock-value. All human life is there: murder, treachery, incest, adultery, prostitution…. In the first list of fourteen names there are three women, an unusual feature: Tamar, Rahab and Ruth. Tamar gave birth to twins by her father-in-law; Rahab was a prostitute, and Ruth was a Moabite, a foreigner. In the second list of fourteen, there is another woman, Bathsheba, the wife of Uriah the Hittite. King David observed her bathing from the roof of his house, and invited her in and seduced her; then he had her husband killed, so that he could marry her. At the end of the third section a fifth woman is mentioned: Mary the mother of Jesus. It is an unedifying litany of names that leads us to Mary and Jesus. This is the world they entered. Nothing in the Scriptures encourages us to look at it with rose-tinted spectacles.

Wednesday
Jer 23: 5-8; Mt 1: 18-24

God willed that His own eternal Son would be the Saviour of the entire human race. In the lavish language of Jeremiah, we hear about him as the "righteous Branch will be raised up from David's descendants, and that through him his people will be saved and live in safety. In the Gospel, Jesus is described as the one who "will save his people from their sins." To save us is why he came! In order to do so, although he was God from eternity, he elected to take on our humanity, fully and in the flesh, by being born of a mother!
That was Mary's role and mission: to be the mother who served God's saving plan. As the Catechism of the Catholic Church puts it, "To become the mother of the Saviour, Mary was enriched by God with gifts appropriate to her role. The angel Gabriel salutes her as 'full of grace' – totally ready for her great mission in life.
As God prepared Mary for her role and mission, so are we too prepared for what is asked of us. This principle — that God prepares those whom He chooses for their role and mission — is true for everyone who is prepared to serve God. We are chosen and called to holiness. God has prepared us for works of service by giving us Jesus to be our Lord and guide, by calling us to the saving waters of Baptism, by giving us the support of the Church and its Sacraments, and by strengthening us to cooperate with His saving will.

Thursday
Jgs 13: 2-7, 24-25; Lk 1: 5-25

The reading and gospel are interesting history if one wants to know more about the Samson's parents or John the Baptist's parents. Here were two couples who were without children and now well past the time to conceive but they continued to have unrelenting faith. That these two couples never lost faith in spite of their hardship is worthy of reflection, but is there another deeper meaning imbedded in these readings that is worthy of our consideration?
Mindful that we are in the Advent season and just one week away from the most beautiful birth of all, that of Christ Jesus, the reading and the gospel reinforce how truly precious the creation of life is and the joy that comes to parents when they are first made aware that they are with child. And then, is there anything greater for the couple than the birth of their child and to experience the miracle of creation? Thus as we head into these last 7 days before Christmas let us keep our focus not only on the power of prayer but on the miracle of creation.

Friday
Is 7: 10-14; Lk 1: 26-38

The Annunciation story is full of splendid promise, radiant with a bright future. God's messenger tells of a coming Saviour: "He will be great, and will be called the Son of the Most High… He will reign forever, and of his kingdom there will be no end." Setting these lines alongside all the other echoes of joy in Luke's opening chapters, and we have the happy prospect of a God who wants every human being to be saved – to have a share in God's own endless fullness of life.
Perhaps the fifth century saint Caesarius of Arles was thinking of today's joyful Scriptures when he wrote that "God never deserts anyone, unless He is first deserted by that one. For even if one has committed grievous sins once, twice, and a third time, God still looks for him, so that he may be converted and live."

Saturday
Song 2: 8-14; Lk 1: 39-45

What a fascinating overlap there is between the two biblical passages for today. The Song of Songs pours out some of the lyrical love-poetry written by King Solomon for his young bride from Egypt, describing the overflowing emotions of love that she feels for him, and he for her, at the time of their nuptials. St. Luke, on the other hand, portrays the deep spiritual friendship that bonds Mary with Elizabeth, as they ponder how God has blessed both of them, and through them, so many others who would come to a fuller life, under the influence of John the Baptist and of Jesus.
Sharing faith is not always easy. An evangelistic writer said recently: "When I tell people about my experience of joy since becoming a Christian, they sometimes say, 'all this Jesus stuff is just a crutch for weak people.' Do you know what I think? If Jesus is a crutch, then give me two!" But we need to share what we have felt, and it can benefit both ourselves and those with whom we share our spiritual experience.
Mary and Elizabeth both felt the saving grace of God pouring over their lives – and were not afraid to say so. Many of us were raised on the principle that 'God helps those who help themselves' and that displays of need are out of place in the pursuit of holiness. Maybe we need to learn again what Elizabeth says so clearly: that God is a gracious God, and it is a blessed thing to believe in that graciousness.

Monday
Is 4: 2-6; Mt 8: 5-11

'My servant is lying at home paralyzed." Would you go out of your way to help someone who is not related to you? Would you sacrifice your time for persons unimportant to you?
This is what the centurion does for his servant. The centurion (from the Latin centum, one hundred) is a Roman officer in command of 100 soldiers. He is a man of authority, a master with power of life and death over people in his charge. Servants have no rights of their own. They are seen not as persons but as objects at the disposal of their masters.
Yet the centurion shows great concern for the welfare of his servant who is thus considered a person, a friend, even a member of the family. In his desire to find healing for his servant, the centurion sets his power, authority, and reputation aside just to approach Jesus. He personally seeks and appeals to Jesus for the health of his servant.
We do not need titles and positions to approach Jesus. We can go to him any time and present our case. He is most certainly pleased with our desire and effort to grow in intimate relationship with him and in service to others.
Do you appreciate the service rendered by people who work for you and do you strive to improve their lives?

Tuesday (Solemnity of St. Francis Xavier)
Jer 1: 4-8, 2 Cor 4: 7-15; Lk 10: 1-16

"What will it profit a man to gain the whole world, and lose his own soul?" were the words that were constantly repeated to Francis Xavier by Ignatius of Loyola. Francis, a worldly, intelligent, ambitious young man, consistently and vigorously resisted every attempt of Ignatius who was determined to claim him for Jesus. Francis did not want anyone or anything to come between him and his future as he was determined to pursue a successful intellectual career in his life. Francis was adamant and focussed with regard to what he wanted to become in his life but Ignatius was persistent and continued with more faith and fervour to speak to Francis with the words of the Lord. Gradually Francis began to listen to his inner voice as he started to rethink about his own life from a different perspective, and his life was taking a turn for Christ and his mission. He knew for sure that he had to give up his present way of life in order to accept and live Jesus and his Gospel. Francis worked hard to overcome his passion, pride and vain glory in order to follow Christ, and he gradually gave up everything for the Lord. He took upon himself to preach the Gospel to the nations and bring many souls to Jesus. St. Francis is a model for missionaries as his life was formed according to the spirit of the apostles. He experienced tranquillity of soul and communicated a perpetual cheerfulness. He lives Christ and gave Christ to the people. Let us ask ourselves: am I willing to give up my ambitions and riches for Jesus and follow him?
Prophet Isaiah assures us that the Messiah to come will have the Spirit of wisdom, understanding, counsel, strength, knowledge and the fear of God. Who is this Messiah? He is the visible manifestation of the eternal, infinite and holy God who will not judge the people by their appearance or hearsay but by justice, Jesus, our Messiah, will treasure, love, and save us from sins and death, and lead us to the Father. Jesus perfectly reflects the person, mind, will, heart, nature, character and essence of God. So, to know the Father, we need to know Jesus. Jesus reveals to us the Father's love and compassion and makes us participants in his life. The season of Advent calls us to share our joy by rejoicing in the giftedness and uniqueness of those around us by becoming like children and possessing childlike humility.

Wednesday
Is 25: 6-10; Mt 15: 29-37

In the gospel, Jesus took the first step. His compassion compelled Him to feed the people even before they asked. He couldn't allow them to go hungry. In Jesus' healing of the sick, He would wait until they asked to be cured. In the feeding miracles, in the multiplication of loaves and fishes, he initiates, he does not wait to be asked.
Is it not a wonder how Jesus gives of Himself in the Eucharist? He initiates, he waits. His love overflows. What's our response especially in this Advent Season?

Thursday
Is 26: 1-6; Mt 7: 21. 24-27

As we read the gospel passage today, we ask ourselves the question that pulls together this week's Advent liturgy: Who is Jesus whose birthday we prepare to celebrate and whose coming in our lives we await? Jesus Himself reveals to us in His words – He is the Rock, the Sure foundation of life.
Owning and building a house is every man's lifetime dream: adorning one's own house is every woman's dream. The "house" as Jesus uses it in the gospel might as well then represent our life and all our life projects. In relation to this project, Jesus does not simply want to be the roof (one that shades from sun and rain). Jesus does not simply want to be a wall (one that secures from outside forces). Jesus does not simply want to be a door or a window (one that offers a way out, an escape). Jesus wants to be the rock – the bedrock, the one that supports all.
How about us? Have we accepted Jesus as our rock?

Friday
Is 29: 17-24; Mt 9: 27-31

Jesus' final word to the two blind men challenges our sense of charity: "See to it that no one knows of this." It is very easy to do kind things for others when the crowd stands ready for a good cheer or praise. We enjoy the fleeting consolation of recognition and reckon with a well-deserved recompense for the good we have done. However, sincere and honest charity is indifferent to acclamations and unconcerned about rewards.
It was told of St. Nicholas that he once helped a destitute father by throwing a bag of gold through an open window and hurried away. Charity is always ingenious and kind-hearted people create a difference in other people's lives without or show of publicity. Does it ever get into the headlines that a mother who lost her only daughter in an accident generously gave away her child's vital organs and rejoiced in the thought that she received back the daughter she had lost in the new life of three suffering patients? Let us allow the hidden charity of Jesus to come alive in us as Advent prepares us for the gift-giving of Christmas.

Saturday
Is 30: 19-21. 23-26; Mt 9: 35-10: 1, 5-8

Our first reading today tells us that God will listen to the cry of his people. And when he comes, he will bind up their wounds and completely heal them. This promise is fulfilled in Jesus Christ who "went around all the tons and village teaching in the synagogues and proclaiming the good news of the kingdom and cured every sickness and disease."
This particular passage summarizes the mission of Jesus in word and deed which is to liberate Israel of their afflictions and maladies. We also find Jesus' compassion for the crowd because they lack spiritual guidance "like sheep without a shepherd." Matthew aptly describes these people as "harassed and helpless," a phrase that signifies their being ravaged and abused and left to die.
Jesus chose his 12 companions (disciples) to gather these wounded people. He empowered them to proclaim the message of the kingdom, heal all kinds of diseases and drive away demons. And this authority has been given to the church through the sacraments

Monday
Dan 1: 1-6, 8-20; Lk 21:1-4

Today's Gospel teaches us about the true sense of giving. The poor widow offers "her whole livelihood. She does not think much about her everyday needs. She trusts God's providence. It is a trust that is a product of years of experiencing divine generosity. Thus she herself learns to be generous and to give what matters most to her. In her kind of giving she shows how much she loves—until it hurts. She does not depend on money but on God. She loves God to the fullest that is why she gives her all. God is her wealth.
In contrast, the wealthy people who make "offerings from their surplus wealth" show that they give what is excess, something they do not greatly need. It does not hurt them to part with the kind of money they have given. They cannot make the ultimate self-sacrifice in giving. True giving is sharing what we value most without reservation, without condition. Selfless giving is giving till it hurts.

Tuesday
Dan 2: 31-45; Lk 21: 5-11

Do not be terrified. The Gospel tells us that we are not living in a settled or permanent situation. All things are passing—the seasons, our world, our life. We are just on pilgrimage here on earth. Our final home is heaven, to be with God. However, the Gospel tells us that we should not be too preoccupied with the end of time. No use speculating the exact date of the end of the world. Only God knows.
As believers, we are told not to let fear paralyze our belief in God. When earthly turmoil and cosmic signs come, Jesus asks us to be firm in our faith. We should continue trusting. The end of time will mean the triumph of God and goodness.
Let us remember that our God is a loving God who wills the salvation of his people. As St. Teresa of Jesus urges us, "Let nothing disturb you, let nothing frighten you, all things pass away: God never changes. Patience obtains all things. He who has God finds he lacks nothing; God alone suffices."

Wednesday
Dan 5: 1-6, 13-14, 16-17, 23-28; Lk 21: 12-19

Opposition is not alien to the Christian vocation. People will oppose violently what threatens their existence and their way of life. Christianity is no exception. It puts forth the rule of God and goodness against all evil forces. Persecution, since time immemorial, has been unleashed against Christians, as Christ himself was crucified for advocating the truth about God, about himself.
Anyone who follows Jesus follows the same path of persecution. A true follower is ready to undergo what Jesus experienced. Yes, we will suffer for Jesus. But there are assurances from Jesus that in the end the good will triumph. Even if we will be sent and scattered, like bread we will be shared and finally be saved. In spite of sacrifices, let us put then our hope in God. God will be with us. He will assist us. Let us remember that if persecutions are in store for the followers of Christ, divine protection and assistance are also assured.

Thursday
Dan 6: 11-27; Lk 21: 20-28

Some people get scared when they read about "prophets" and their scary prophecies about the end of the world. These people are afraid of a definite end and of the thought of dying because "everybody wants to go to heaven but no one wants to die," as the lyrics of a song have it.
The apocalyptic language in today's gospel is scary indeed. But how different were the Jewish rabbis in facing the future: "if there were a plant in your hand and they should say to you, 'Look, the Messiah is here,' go and plant your plant and after that go forth to receive him!" Jesus teaches us a similar quiet approach, "…stand erect and raise your heads because your redemption is at hand!"
We do not live to be obliterated. God has not created us to destroy us. God is a loving Father who wants only one thing: redeem us, save and bring us into his presence to live with him forever. What is there to be frightened about? In fact, there is a reason enough to "stand erect", to be full of joyful expectation. For the "end" is the beginning of a blissful eternity

Friday
Dan 7: 2-14; Lk 21: 29-33

Today's reading from Daniel describes frightening dream-like visions which Daniel saw during the night. The visions Daniel saw were quite terrifying and violent. Toward the end of the visions, Daniel saw a hopeful sign: One like a son of man coming, on the clouds of heaven and Daniel believed that God had intervened. The point of all the visions is that God will soon intervene to destroy all evil so that those who stand firm in their faith will triumph The moral is that (people) of faith can resist temptation and conquer adversity.
We may not have monstrous-type lions with eagle wings or bears with tusks or leopards with four heads in our dreams but what are the challenges which block us from God, self and one another? How does fear control us and what are we missing?

Saturday (St. Andrew)
Rom 10: 9-18; Mt 4: 18-22

In the first three gospels Andrew is not mentioned except in lists of the Twelve. But in John's gospel he appears three times, and in each case he is introducing other people to Jesus! First of all, his brother, Simon Peter. Then in John 6:8 he is bringing forward a boy with five loves and two fish. And in John 12:20-22 he is bringing some Greeks to Jesus. Meanwhile he himself managed to remain almost invisible.
In John's gospel, Jesus first called this same Andrew, and Andrew introduced his brother Simon (Peter) to Jesus (1:40). Yet it was Peter, not Andrew, who came to be in the inner circle, "Peter, James and John." Andrew is regularly described as "the brother of Simon Peter" (Matthew 10:2; Lk 6:14). Yet nowhere does he show any resentment about this.
It is rare enough to find people who are willing to be invisible, or to take the second place. How good it would be if the only thing that people could remember about you is that you brought people to Jesus!

Monday
1Mac 1:10-15, 41-43,54-57,62-64; Lk 18: 35-43

Successful people are cut differently from the rest of humanity – they are the most focused and they know what they really want. Knowing what they want they passionately push themselves forward to meet their destiny. Their sense of need drives them relentlessly toward their goal. Nothing could stop them – not even seemingly insurmountable odds could.
The blind man by the roadside is helpless and dependent on the promptings and generosity of others. Nevertheless, he knew what he wanted – the recovery of his sight, and his dignity in the community. He lived in that spirit passionately from the very depth of his heart. And when the opportune time presented itself he did not hesitate to blurt it out: "Lord, please let me see." His sight restored, the course of his life changed for good.
So, asking and naming what we truly need is half the need achieved. Pushing ourselves to achieve what we desire completes the process. Didn't Jesus remind us that we only need to know what we want, and in faith ask and seek for it? For those who truly believe, even in the most impossible situation, God is able to do for us more than we could ever ask for or e3ven imagine (Eph 3:20). Let's take the cue from the blind man – at first he only wanted to see, and it was granted. But more than just seeing physically, he longed to see the real source of light and decided to follow Him.

Tuesday
2 Mac 6: 18-31; Lk 19: 1-10

One quality of God is initiative which means he initiates moves to save us. This is clearly proclaimed in the classic words of Paul to the Romans, "…while we were yet sinners Christ died for us" (5:8). Before we even realize our needs, God is there providing them already. And even in doing good things, God has already inspired us to do them. God initiates the move.
The case of Zaccheus however seems to be an exception to this. Before Jesus could reach out to him, Zaccheus beat him by climbing a sycamore tree and initiated contact with him. What this man did in order to see Jesus must have flattered because this tax collector was a wealthy man and must have been known figure in town.
Wealthy and famous personalities do not climb trees to see something; in the Philippines famous characters have reserved seats on the stage. Could you imagine for example senators, congressmen, mayors, showbiz celebrities, priests, bishops, climbing a tree just to see the Pope pass in his armored vehicle? Only the type of Nora Aunor would wait down the stage for her name to be called be called before she climbs the stage. Only the type of Zaccheus would climb a tree for someone he perceived was worth losing his poise.
Jesus was embarrassed by the action of Zaccheus, because the latter initiated the move; Jesus knew that the man put one over him. He could not let this pass unrepaid. So Jesus decided to also lose his poise: he invited himself to the house of Zaccheus. Normally, no sane person invites himself/herself to the house of someone he/she has just met. And yet Jesus could not be outdone in generosity.
To people like Zaccheus who may be short in body but tall and big in heart, Jesus, the Son of God, visits: 'Today salvation has come…" to this man.

Wednesday
2 Mac 7: 1, 20-31; Lk 19: 11-28

A story is told about a young freelance artist who tried to sell his sketches to a number of newspapers. They all turned him down. One editor told him he had no talent.
But he had faith in his ability and kept on trying to sell his work. Finally he got a job -making drawings for a church publicity material. He rented a mouse-infested garage and continued to produce drawings in the hope that someone would buy them.
One of the mice in the garage must have inspired him, for he created a cartoon character called Mickey Mouse. Walt Disney was on his way. It is because of the diligence and perseverance of the young freelance artist that led him to success and at the same time a blessing to many others.
Likewise, the parable of the talents challenges us to cultivate regularly and perseveringly our God-given talents – qualities and virtues to produce good fruits. Like a garden that is taken care of regularly in order to produce flowers our talents are not kept personally or secretly, they must be shared to others. Do I share my talents to others? Is my success a blessing to my community? Could my life of good example help others to come closer to Christ?

Thursday (Presentation of the Blessed Virgin Mary)
Zec 2: 10-13; Mt 12: 36-40

Many of the celebrations in honour of Mary are squarely based on Gospel texts. St Luke tells of her acceptance of God's invitation to be the mother of the Saviour at the Annunciation. We know of her maternity and of her faithfulness to her son, Jesus, even, as St John reports, standing at the side of his cross. But the Evangelists tell us nothing about Mary's early life. The inspired Word makes no mention of the event celebrated each year on November 21st, her Presentation in the Temple. This devotion is testified by a tradition that comes from a century after her life. The Presentation of Our Lady in the Temple is told in a delightful Apocryphal text, the Protoevangelium of James, which may be dated around the year 200 AD.
This fictitious book offers a devotional account of Mary's early life, clearly drawing on the Gospel stories of Christ's infancy as a model. Her father, Joachim, wishes to bring the child Mary to serve in the Temple of the Lord in Jerusalem, but his wife Anna gets him to wait until Mary is three years old, before having her live far from her parents. When the day arrived, a group of Hebrew virgins goes with Mary to the Temple, with lamps burning. There the priest receives her, blesses her, and proclaims, "The Lord has magnified your name in all generations. In you, the Lord will manifest His redemption to the children of Israel."
Mary was placed on the third step of the Temple, where she "danced with joy and all the house of Israel loved her." The story goes on to describe how she continued in the Temple, living in the service of the Lord, while her parents returned home, glorifying God. The focus of the book is clear: from her earliest childhood Mary was completely dedicated and given over to God. It is to this beautiful apocryphal account that we owe the Feast of the Presentation of Our Lady.
In the sixth century the Emperor Justinian built a splendid church dedicated to Mary in the Temple area in Jerusalem. This basilica was dedicated in 543 but was destroyed by the Persians within a century. Several church Fathers such as Germanus, Patriarch of Constantinople (+730) and his contemporary John Damascene, preached homilies on this feast, referring to Mary as God's special flower which was being nurtured for better things. "She was planted in the House of God, nourished by the Holy Spirit and kept her body and soul spotless to receive God in her bosom. He who is all-holy rests among the holy."
In the Eastern Church the Presentation is one of the twelve great feasts of the liturgical year. For the Easterns it celebrates the same belief that we in the West have focussed even more sharply through the feast of the Immaculate Conception: Mary's unique holiness. It appears that by the ninth century at least, the Presentation was treasured in the monasteries of southern Italy influenced by the Byzantine tradition. It is recorded that it was celebrated in Avignon, France in 1373. Its wider acceptance in the West was slow and only in the year 1472 did Pope Sixtus IV extend its celebration to the universal Church.

Friday
1 Mac 4: 36-37, 52-59; Lk 19: 45-48

What Christ did in the gospel is an example of righteous indignation, an indication that Christ opposes anything that makes light of what is God.
The presence of merchants in the temple was evidence of something that had gone out of bounds. Their excessive and worldly preoccupations were disrupting the worship of God. And Jesus saw this. Christ's display of indignation is a rare account indeed. No other part in the gospels speaks of Jesus' temper as this one.
When someone is upset, we seek to understand what provoked the person. If we have anything to do with it, we move with concern to repair the damage. Next, we ask for forgiveness and restore things to their rightful place. The final step which remains a constant is a commitment to reform in order not to commit the same offence once more. As for God, we offend him every so often, but we always anchor our hope on our forgiving and understanding Lord.

Saturday
1 Mac 6: 1-13; Lk 20: 27-40

The Sadducees did not believe in the resurrection. In an encounter with Jesus, today's gospel passage, they obviously made fun of this belief by posing an argument: "At the resurrection whose wife will that woman be? For all seven had been married to her."
Why was it that the Sadducees did not believe in the resurrection? According to them, such belief was not explicitly said in the Law of Moses. It was only a deduction, by some interpreters of the Law. However, there was something more profound behind this disbelief. In Jesus' time, the Sadducees were an exclusive group made up of the cream of Jewish society: the wealthy, the aristocrats, the priestly class. It is an understatement therefore to say that they were living like "Contented cows." They were a self-contained lot, not wanting of anything. With a life like theirs, who needs the resurrection? For them, if ever there is an afterlife, it is simply a glorified continuation of earthly life.
Jesus answered the question by meeting the Sadducees on their own ground: the Law of Moses. He said that Moses also wrote that "God is the God of Abraham, of Isaac and Jacob. God is the God of the living and not of the dead." How can Moses proclaim God in this way when Abraham, Isaac and Jacob were long dead? This means that the three great figures of the Old Testament were still "alive."
Nobody has come back yet from the dead to tell us the real score. Is there really an afterlife? What kind of existence shall we have? This reflection of a spiritual writer could help: we don't know what the future holds for us, but we know Who holds the future. Isn't He enough to make us believe?

Monday
Wis 1: 1-7; Lk 17: 1-6

The Lord tells us in today's gospel that scandal or temptation is part and parcel of our human existence. Depending on one's situation in life, every day, there will arise the temptation to stumble or sin. It is inevitable due to our nature. What we can and should avoid at all cost, Jesus warns, is steering others to temptation. We should in no way corrupt others, or cause another person to sin. Jesus is emphatic, in today's gospel, that leading another person to stumble or fall in their walk with him, is a grave offence.
Sometimes, we may unintentionally cause others to sin by our speech, lifestyle, or even by the way we dress. Regardless of whether the temptation is intentional or not, we need to be mindful of how our words and actions affect those around us. Although we are weak ourselves, Jesus reminds us that our faith in him, is armour which can protect our human frailty.
Every day, let us pray for the grace to remain close to him, so that he may keep us from sin and help us to be a holy influence to those around us.

Tuesday
Wis 2: 23- 3: 9; Lk 17: 7-10

In today's parable Jesus seems to accept customs which are not acceptable today; but he is simply drawing his parable from the realities of life about him. He refers to slavery and to what a master can expect from the slave. For work well done the master would not necessarily show gratitude, because the slave was just doing his job. Jesus did not endorse slavery; rather he prepared the way for its abolition by emphasizing the dignity of everyone. But he insists that the eternity God has in store for us will far surpass our human merits. It is a comforting thought that God blesses us much more than we can ever deserve.

Wednesday
Wis 6: 1- 11; Lk 17: 11-19

Lepers were outcasts, required by the law to stand at a distance from people (Leviticus 13:45f). But in the story of the Ten Lepers, shared misery had brought Jewish and Samaritan lepers together. There was deep religious hatred between the Jews and the Samaritans. The Samaritans were heretics and foreigners in the eyes of the Jews, and their region a melting-pot of different cults and customs; Jews despised it as a blot on their country. Had those ten people not been lepers they would never have been found in one another's company.
Samaria was a very inconveniently situated blot: right in the middle of the country. So when Jews wanted to travel between Galilee in the north and Judea in the south, they had either to pass through Samaritan country or to skirt it. Things could be unpleasant for them if they passed through, but the journey was twice as long if they went around.
Doesn't everyone have Samaritan territory in the middle of his or her life? It is the part of your life that is a mess: where you are at your very weakest and worst, where your thoughts and motives are all mixed up and unclear, where you have never had peace and hardly dare to hope for it.
But many of the heroes and heroines of Jesus' stories were Samaritans – the one leper who came back, the Good Samaritan, the Samaritan woman. There's hope for us all.

Thursday
Wis 7: 22- 8:1; Lk 17: 20 -25

"The kingdom of God is among you." How is it with us, in our midst?
First, the kingdom or reign of God refers to Jesus himself. He is God incarnate. While on earth and having a human body, Jesus remains united with the other Persons of the Blessed Trinity. There is uninterrupted communion among them. In Jesus, God's will is done, thus God reigns perfectly.
Second, God's kingdom is present when we follow Jesus' teachings. When we live his teachings, we change our old ways of life, our mentality, attitudes, behaviour, and values. Christ lives in us and we resemble Christ in many respects. When we are reconciled with God through Christ, we are freed from sins that block our relationship with God. When we allow Jesus to be the Lord of our lives, then God's kingdom comes to us and is made visible.
The Gospel tells us that no earthly signs can pinpoint the coming or location of God's kingdom. There is no exact location, for the kingdom of God does not have boundaries or limits.

Friday
Wis 13: 1-9; Lk 17: 26-37

This is Jesus talking about the end times (in Luke's gospel he does so again in 21:5-38).
"On that day," he said, there will be no time to go and sort things out. There will be no more time because time itself will be no more. There will be no time to collect your things from your home. Don't look back, as Lot's wife did, lingering after things you have to leave behind.
That will be the ultimate Now, the moment of consummation. In the meantime we are to live the Now that is given us at each moment. The advice is the same: don't go back to the past, trying to salvage something from there, don't even look back. Don't look forward either, that's how you postpone your life, endlessly deferring the things that would satisfy the heart, while longing for things that never could. Those deeper things are given you in the Now. It is not by day-dreaming that you come to the ultimate future, the consummation. It is by living the present; the present is the only road to the future. The Kingdom of God is already among us. Its consummation is unimaginable, but we live it already in the humblest and the most truthful of all moments: the Now.

Saturday
Wis 18: 14-16; 19: 6-9; Lk 18: 1-8

The parable in today's gospel tells of the persistence and perseverance of a widow. She did not give up nor get discouraged when she was refused help by the judge, "who neither feared God nor respected any human being." She kept on asking the judge to render her a just decision, until the judge granted her request finally, though obviously not out of compassion, but simply to get rid of her.
Our Lord reminds us to pray always and not to lose heart nor get discouraged when our prayers are not immediately answered. Unlike the judge, Jesus assures us of his help, "Ask and you shall receive, seek and you shall find, knock and the door will be opened to you…." (Lk 11:9). St. Paul, who sees the importance of praying without losing heart, exhorts us, "Pray without ceasing," (1Thess 5:17) "Persevere in prayer…" (Col 4:2).
Are we steadfast and persevering in our prayer? Do we easily give in to discouragement when our prayers are not readily answered? Are we aware that the Lord answers our prayers in his own time and in his own way because, as a loving God, He wants only what is best for us?

Monday
Rom 11: 29-36; Lk 14: 12-14

Jesus warned his disciples against worldly honour, and there have always been very many who took his warning to heart. To make the teaching tangible there are many examples in the New Testament. Jesus called John the Baptist the greatest man who ever lived. He was great because he was able to be little. "He [Jesus] must increase, I must decrease," are the words John's gospel attributes to him (John 3:30). Mary the mother of Jesus is the example closest to everyone's heart. She too is great because she saw her own littleness. "God looks on his servant in her lowliness" (Luke 1:48). It is the distinctive logic of the gospel: the first shall be last, the last first. Rank and preferment and promotion are the polar opposite of the teaching of Jesus.
But his disciples found it hard to follow this teaching, even in the early days. Read 1 Corinthians 11:17-22; Philippians 2:1-11; James 2:1-5; 4:6; 5:1-6. And there wasn't much improvement as the centuries rolled on.
Humility is an important theme in Luke's gospel: 1:52-53; 6:21, 25; 10:15; 18:14, etc. This is an absolute contrast to the pagan Roman world of his time. "Humble things befit the humble," wrote Horace. But Luke says, "God casts the mighty from their thrones and raises up the lowly; God fills the starving with good things, sends the rich away empty" (Luke 1:52-53). Sometimes the disciples of Jesus are spiritually closer to Horace than they are to him.
For Nietzsche, Christian morality was a perfect example of a slave morality driven by resentment of the strong. But Max Scheler disagreed, seeing the Christian saint as driven by strength and nobility, not by resentment. It takes greatness to become little, strength to become weak, wisdom to embrace the folly of the Cross.

Tuesday
Rom 12: 5 -16:1; Lk 14: 15-24

People began to make excuses for not coming to the party. They were not the most convincing excuses in the world. Why was that first one in such a hurry to check out his new field? Surely he had checked it out before he bought it. The second one had bought five oxen. Most ancient landowners had only one or two, so this was like saying "I must take my Ferrari for a run." The third one said he was just married and therefore couldn't come. Ancient husbands were far from hen-pecked, so it wasn't that his wife had refused him permission. The law allowed a newly married man to be free from certain obligations, such as military service (Deut 20:7; 24:5), but going to a party wouldn't spoil his honeymoon. Besides, he had already accepted the invitation. Obviously he just didn't want to bother.
If you really want to do something, you always find time and opportunity to do it. If you don't want to do it, one excuse is as good as another. To excuse yourself is to accuse yourself. Some of us spend a great part of the day making excuses. We even make excuses to ourselves, incredibly expecting ourselves to believe them. They are a catalogue of dishonesty. An honest failure is a fine thing, but dishonesty has nothing to be said for it. So in Jesus' story, the master sent out for some honest failures: "the poor, the crippled, the blind, and the lame." When there was still room, he sent out for more – from the highways and the byways.
We can appreciate that the "leader of the Pharisees", who had invited Jesus to dinner, didn't enjoy his dinner very much that day; and we can see him wondering which character in the story was himself. We may well wonder – because the story is about us too.

Wednesday
Rom 13: 8-10; Lk 14: 25-33

If anyone comes to me without hating his father and mother…he cannot be my disciple." Is Jesus negating the 4^th commandment: "Honour your father and your mother"? Is he contradicting his own commandment to "love your neighbour as you love yourself"? Not at all!! It is good to note that Luke, wanting to stress a more radical response to the invitation of Christ, expresses this point in a typical Semitic fashion. Thus, the statement, "whoever wants to follow Christ must hate father and mother" is just another way of saying one must love Christ more than one's father and mother. To be a Christian, to be a disciple means to put Christ in the centre of our lives.

Thursday
Rom 14: 7-12; Lk 15: 1-10

Luke specialises in lost property! His gospel is peopled with waifs and strays, some of whom we met a few days ago: the people "from the highways and byways." The present chapter consists of three parables on the theme of lost-and-found. There is the lost sheep, the lost coin, and the lost (or prodigal) son.
These parables were inspired by the Pharisees' objection to his friendship with sinners. The Pharisees gave no evidence of any joy in their lives, but in all three of Jesus' parables there is joy and celebration. Those Pharisees try to make you believe that religion is a kind of elevated boredom. Many Christians are remarkably like them; they take the joy out of religion, leaving it dull and uninspiring. A great deal of Christian preaching is like flat beer.
It is the drama of loss and recovery that sparks joy in each of the parables. If there is no joy for me, it is probably because I have never felt lost. And if I have never felt lost, that is proof that I have never attempted to go anywhere. I have made no personal journey; instead I have just followed suit; I have been a good boy or girl all my life. I am the elder brother in the parable of the Prodigal Son. Yes, the prodigal son behaved very badly; and no, I am not worse than he is. I really am good. But if you could speak of 'bad goodness', that would describe me. I am good in a way that equates goodness with playing safe, never risking getting spattered in trying to help another. The Pharisees said that you became unclean if you walked two steps of the road with a sinner. You won't catch any of them going after a person who is lost. They have never risked being lost themselves. They wouldn't know what to do or say to a lost person. So they stay inside their own crippling definition of goodness and criticise anyone who isn't similarly crippled.
Better to be a bad Christian than a good Pharisee.

Friday
Rom 15: 14-21; Lk 16: 1-8

There must be something in Jesus that attracted the marginalized such as the tax collectors and public sinners. Aside from the content of his preaching which surely, gave hope to their persecuted lives, they began to see themselves as persons of worth, too. Jesus reached out to those around him by way of his attitude towards people. The relationship express themselves through the manner we bear our character and personal traits. In one word: ATTITUDE.
We have met people with a contagious attitude. People with whom we feel at home with because optimism is all over them. People capable of so much inspiration and motivation for the weary and the down-hearted, as they themselves are weighed down by their own inner struggles. On the other hand, there are people whose goodness ends in mere words but the way they express themselves suggests troubled inners selves. We feel uncomfortable and even tense in their presence. The attitude of Jesus reveals the source of his attraction. He was loved by the Father. He was very much aware of that. That was the source of his heart's satisfaction and peace. That was what people, especially the unloved, the marginalized, the unwanted, perceived beyond the words Jesus preached. Jesus' whole being expressed one thing to those people: YOU ARE BLESSED, BE HAPPY, YOU ARE LOVED.

Saturday (Dedication of the Lateran Basilica)
1Cor 3: 9-11, 16, 17; Jn 2: 13-22

'St John Lateran' is a church in Rome, not a person. In the words carved in front, it is the "mother of all churches." It is the pope's official ecclesiastical seat in Rome (St Peter's in the Vatican is not a cathedral), and the popes resided there for many centuries. It was the first Christian church building. The ground for it was donated by the Emperor Constantine early in the 4^th century. It was rebuilt four or five times. The Vandals wrecked it in the 5^th century, an earthquake did the same in the 9^th, two fires destroyed it at different times in the 14th, and there was little left of the original when the interior was redone in the 17th. The statues that line the centre isle are so massive in scale that you feel like an ant as you walk there.
What are we doing as we make a fuss about a church building in Rome? We are thinking symbolically. A church – any church – is a symbol of a believing community, just as a house is a symbol of the self. Johann Tauler said, "We must go into our house, our souls…" We search for God there, and God searches for us. This is not usually a peaceful process: "God ransacks the house," Tauler said, "throwing aside one thing after another."
But churches all look so finished; the seeking and finding seem to be long over; there is nothing there to express the drama of the great search. Those massive statues in the Lateran basilica, especially, say nothing about searching; they are all about assertion. Too much assertion and emphasis can frighten away a seeker. We cannot be brow-beaten into faith; when we are, it is someone else's belief we end up with, not our own. Then it is just that: belief, not faith. You can pick up and drop beliefs at will; they are like clothes that are in and out of fashion. But faith is something deeper and more difficult; it does not come cheap: it is God's gift, given freely, but it becomes ours only through our own search. God comes searching for us, Tauler said, as we search for God. God searches for us in all our ragged imperfection

Monday (Feast of Sts. Simon and Jude)
Eph 2: 19-22; Luke 6: 12-19

Simon and Jude could be the patrons of all anonymous people. Both of them have difficulty even in getting their names remembered! Simon is chiefly known as "not Simon Peter". The gospel writers themselves call him by different names: Luke calls him "Simon the Zealot," Matthew and Mark call him "Simon the Canaanite." Nothing more than that is recorded of him. His companion Jude is likewise almost anonymous. There is difficulty about his name too: John calls him "Judas – not the Iscariot!" Luke calls him "Jude the brother of James," Matthew calls him "Thaddeus." Nothing is said of him in any of the gospels except that he asked a question, "Lord, what is all this about?" (Jn 14:22). The rest is silence. A New Testament letter bears his name, but scholars think it extremely unlikely that he wrote it.
Their egos left no trace – like the flight of birds in the sky. They are the patrons of the vast majority of all the Christians who have ever lived. There is a lot to be said for silence and anonymity: they can give depth. Without Simon and Jude the New Testament would be poorer; it would be all light and little shade. We might not so easily see ourselves in it.

Tuesday
Rom 8: 18-25; Luke 13: 18-21

How do we look at small things in life? "It's just small matter, ignore it." Small things are insignificant, unnoticed, unwanted, unloved, and uncared for. However, great things always begin with small beginnings, like the mustard seed and the yeast in the gospel. Considerably tiny and insignificant, yet they contain within a great potential. Those whom we consider insignificant are the most valuable to Jesus. They are very important in the Kingdom of God. The "Little Way Spirituality" of St. Therese of the Child Jesus is the best example of this reality. What made her a great saint is her littleness. She lived an ordinary life filled with extraordinary love. For her, the smallest things done for love are the actions which win God's heart. It is only by love and faithfulness to small, simple and little things that would generate transforming growth in our life and bring us closer to God.

Wednesday
Rom 8: 26-30; Luke 13: 22-30

Jesus had a way of turning questions around – changing them from theoretical questions to personal ones. "Who is my neighbour?" someone asked him; and he turned it into another question, "Who should I be neighbour to?" Likewise in today's reading he changed the question from "Will the saved be few?" to "Will the saved be you?"
Jesus responded to the question by saying what we should do if we want to be saved. He said it is a narrow door. If he had said, "It is dead easy to get into the Kingdom of heaven, don't worry, relax," no one, or very few, would consider it worth the effort. Anything that comes cheap, or for nothing, appears worthless. George Bernard Shaw said a cynic was a person who knew the price of everything and the value of nothing. We easily confuse price and value, and so we think that what has no price has no value either. In our brutal world everything can be bought, even love – or rather a semblance of it. It means that priceless things like real love, truth, goodness, virtue are thought worthless. Money will get no one into the Kingdom of heaven (Mt 19:24), but that does not mean that it requires nothing of us. On the contrary, we know that anything of real value requires everything of us. You would love, for example, to be able to give your knowledge and experience to another person automatically, like photocopying a page; you would love to transfer your knowledge of a language or a subject, but it can only be done by effort on both sides. This doesn't mean that you are reluctant to give; on the contrary you would give everything instantly if you could. But if you could do that, the knowledge or the experience or the language would not really become the other person's; it would remain alien material in their memories and minds.
Likewise the Kingdom of God – which means the Presence of God.

Thursday
Rom 8: 31-39; Luke 13: 31-35

Foxes have the name of being cleverer than dogs; but it seems they are not. They are just more careful. If we call someone 'foxy' in English we are saying that he or she is crafty or cunning. But when Jesus referred to Herod as a fox, it is understood to be a reference to his violent nature, not to his intelligence. But violence will not deter Jesus from doing his work. He knows what lies in store for him. Prophets meet their end in Jerusalem. But his ministry will continue until that time comes.
Though he will be killed, he does not see the tragedy as his but as the people's. He cried out prophetically in God's name, "Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!" Then comes the tender image of God's mothering love. (First Reading)
It is a motherly image, warm and protective. If you think it is too sentimental an image you can think of it as follows. We used to call the Church on earth "the Church militant," a rather off-putting image, suggesting fundamentalist violence; but it meant to convey that we are struggling with sin, in other words, with ourselves. The trouble with us is that we find it all too easy to be militant against other people, but we are chickens when it comes to struggling with ourselves.

Friday (All Saints Day)
Rev 7: 2-4, 9-14; 1 Jn 3: 1-3; Mt 5: 1-12

When times are tough, some individuals draw on the apocalyptic language of some of the Biblical books to give meaning to what they experience. Today's first reading is often used for such purposes because the text refers to global destruction and some of us, who experience difficulties, insecurities, and threats to their lives, conclude that this reading is now a reality: our world is coming to an end. But is this really implied by the Book of Revelation or do we misunderstand the apocalyptic language?
The apocalyptic language is a language of transformation and transformation can be painful. Our world needs to be transformed in order to match the God's Kingdom. References to destruction tell us that much of our world is contrary to God's command and Christ's Good News. Much of what we do needs to be transformed by the Sacred Scriptures. This is not easy to expect major changes from us as individuals and societies. That makes us vulnerable, and exposes us to risks. However, as followers of Christ, we have been marked with the "seal of the living God," as the first reading says, we are among this "great multitude, which no one could count, from every nation, race, people, and tongue." We are among those, who "have washed their robes … in the Blood of the Lamb." Thus, nothing can harm us in difficult times, in times of transformation, as we try to change our society through the Good News.
The first reading also refers to us not as individuals but as a group, as the collective of followers of Christ. It is not about "me" or "you," it is about "us." In other words, we do not go through difficult times alone and by ourselves. We are a community and are expected to support each other as "children of God," as brothers and sisters, as the second reading says.
The first and second reading are quite general and do not specify what it means for Christ's followers, for the Church, to be part of this transformation process. However, the Sermon on the Mount in today's Gospel is very clear in identifying who will enter the Kingdom of God, who are those who transformed the world inspired by Christ's teaching.
As we read the Sermon on the Mount let us meditate over its relevance for us, the Church, who are called to change the world through Christ's teachings. Let us pray for our Christian communities, parishes, and the Church as a whole, to transform our society, our economic systems shaped by inequalities contrary to Christ's teaching, our political systems which often favour the elite and do not sufficiently protect those at the fringes of society who are God's priority. Let us pray for and recognize international relations which reflect global disparities in wealth and power, contradicting Christ's teaching on equality and equity.
As we endeavour to change the world, we do so knowing that God is on our side, that we are marked with the "seal of the living God," and that ultimately we will "rejoice and be glad, for [our] reward will be great in heaven." On this day, the Solemnity of All Saints, we remember those who transformed the world and who are now "rejoicing … in heaven." Their example inspires us and they accompany us through their prayer and intervention.

Saturday (All Souls Day)
Is 25: 6-9; Rom 5:5-11; Mt 11: 25-30

Yesterday we celebrated the feast of All Saints. Today is the commemoration of All Souls. The Church often speaks of the totality of the baptised as the Communion of Saints. The word 'saints' is used in the Scriptural sense as found in the New Testament when it generally refers to baptised members of Christian communities. The Communion of Saints is formed of three groups. The first are those who can properly be called 'saints', that is, those who have died and are now enjoying a face to face relationship with God for all eternity. We sometimes call that 'heaven' but it is less a place than a relationship.
The second group are those who are living on earth at the present time and are part of the Pilgrim Church on its way to ultimate union with God in unending happiness. The third group are those we are remembering today. They are those who have died but are not quite ready to meet God face to face. Most of us would probably acknowledge that we are far from perfect and that we still need to go through some purifying process before entering the eternal presence of God. What that process is like it is not for us to speculate.
What we are reminded of today is that those who are already in the eternal presence of God and those who are still on pilgrimage on earth can help the group we call 'Holy Souls' to reach the Vision of God sooner through our good works and prayers. And so, although it is a "holy and wholesome thought to prayer for the dead", it is especially appropriate on this day. Naturally, we will remember especially family members and good friends but we should also think of those who may not have anyone to remember them.
When our time comes to leave this world, it is the prayers of those people on whom we will depend.

Monday
Eph 2: 1-10; Lk 12: 13-21

Wealth and material resources are not really what Jesus is against of. Poverty as an avoidable state of life, a state of life that condemns one to live in dire need, is never preached by the gospel as something that we should pray for. It is a poverty that is a choice of being attached to God amidst all material needs that is hailed as a virtue. A beautiful prayer from the Book of Proverbs (30:7-9) states: "…..give me neither poverty nor riches; provide me only with the food I need; lest, being full, I deny you, saying: "Who is the Lord? Or being in want, I steal, and profane the name of the Lord."
Jesus had also rich friends and acquaintances: the family of Martha and Mary, Nicodemus who was a member of the Sanhedrin, Zachaeus whom tradition points out to be the husband of Veronica.
The point of Jesus is disposition. The rich and those who are abundantly gifted usually have the tendency to be too focused on the "I"! They tend to be self-sufficient. No wonder, God had to break the big "I" of St. Paul, the military "I" of Ignatius, the pleasure-seeking "I" of Augustine before God could use them.

Tuesday
Eph 2: 12-22; Lk 12: 35-38

More advice from Jesus today about readiness. There is an echo of the parable of the wise and foolish virgins (found in Matthew's gospel). We are to be ready, with our belts fastened like men waiting for the groom to return from the wedding. When the master comes and knocks we will be ready to admit him without delay. There is a reward, a surprising reward, for servants thus prepared. When the master comes back and finds his servant awake and ready, he will seat them at table and himself wait on them. "I have come to serve and not to be served" Jesus had said of himself. He is the one who, as Master and Lord, washes the feet of his disciples. And if the master comes in the middle of the night or before dawn, blessed are those servants who are ready for his return. This need for readiness is neither a reason to be anxious nor a reason to be afraid. Reason and experience tells us again and again that the Lord's call comes at the most unexpected times. The only solution is to be ready here and now and leave the future to take care of itself. In our relationships with God, it is always the present which counts. The prepared servant lives constantly in the present and seeks and finds God there. A life so lived takes care of itself – and its future.

Wednesday
Eph 3: 2-12; Lk 12: 39-48

A manager or steward was a slave who was left in charge of domestic affairs when the owner was away. His responsibility was to care for the other servants' welfare, especially to allot food to them. His job was to serve, not to exercise power.
This is a telling parable for all who hold leadership positions in the Church. When James and John were dreaming of power, "Jesus called them and said to them, 'You know that among the Gentiles those whom they recognise as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all.'" (Mark 10:42-44). And he added that even he himself came "not to be served but to serve."
Power holds a dangerous fascination for many people, and the world has reason to know about it. Absolute power corrupts absolutely, it is said. Where does that leave God?
It is we who call God 'Almighty'. But God chose to become powerless in Jesus. "Though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death - even death on a cross" (Philippians 2:6-8). God is love, and love is powerless. We have all known powerful leaders who imagined that they were "strengthening their brethren," but who were actually weakening them. If we love God, or anyone, because they are powerful, we are alienating our own power. Love empowers, it does not disempower. St Paul learned even to talk about the powerlessness of God (1 Cor 1:25). "There is something about God," wrote Simon Tugwell, "that is better expressed in weakness than in strength."

Thursday
Eph 3: 14-21; Lk 12: 49-53

It is remarkable how frequently Jesus used the phrase "I have come…" in the gospels. "I have come to call not the righteous but sinners" (Lk 5:32); "I came to bring fire to earth" (today's reading); "I have come in my Father's name" (Jn 5:43); "It is for this reason that I have come to this hour" (Jn 12:27); "I came not to judge the world, but to save the world" (Jn 12:47); "I came from the Father and have come into the world" (Jn 16:28); "For this I was born, and for this I came into the world, to testify to the truth" (Jn 18:37).... He knew where he came from, and why. To lack any sense of the meaning of one's life is to become weak and enervated; it is to lack passion. Jesus knew the meaning of his existence and this was why he could bring fire and passion to it.
"I have a baptism with which to be baptised, and what stress I am under until it is completed!" The word 'baptism' in Greek means a plunging. He was on fire to plunge into his life's work. His words were fire, like the words in the mouth of Jeremiah (5:15); "Is not my word like fire, says the Lord, and like a hammer that breaks a rock in pieces?" (23:29). The Prince of Peace is not bringing the kind of peace we have when nothing matters. Not that, but a sword to destroy it.

Friday
Eph 4: 1-6; Lk 12: 54-59

So many of Jesus' teachings are shot through with a sense of urgency. Though Jesus never seems to rush around, what he says challenges hearers to respond now to the proclamation: the kingdom of God is at hand! When Jesus asks in today's gospel, "Why do you not know how to interpret the present time?" (which is to say, "Why do you not sense the urgency?"), he illustrates with an example about someone being hauled before a magistrate. "Settle the matter on the way," is the advice given, as if to say, "Don't wait. Respond now!"
In our daily life, these many centuries after the coming of Jesus, we can lose the sense of urgency associated with the preaching of Jesus. Yet, the call to attend to the Lord in the present moment is no less vital. In his work, How well we know the paralysis of thinking about the future! We can find ourselves absorbed by thoughts, concerns and worries about the future. Such paralysis takes us out of the present which, ironically, is the place where we are most sure of encountering God. !"
Where is the Lord waiting to encounter us today? He waits in the place and circumstances in which we stand right now. "Why do you not know how to interpret the present time?" Now is the time, this is the place!

Saturday
Eph 4: 7-16; Lk 13: 1-9

The second part of the reading: "A man had a fig tree planted in his vineyard…" The logical solution would have been to cut it down, since for three years it had borne no fruit. But the gardener still held out hope for it; with the right kind of help it might still bear fruit. The final judgment is not yet; there is hope of transformation. This is not about a fig-tree, of course, but about us. There is always hope of transformation. How is a person transformed? You can do the reverse of everything you were doing before; you can stand on your head: but it is the same old you, just inverted. The head goes from one extreme to the other, but the only real transformations are when the heart melts: it is the difference between reformation and transformation.

Monday
Rom 1: 1-7; Luke 11: 29-32

We hear, but we don't listen. Our eyes are open, but we don't see. In the Gospel today, Jesus talks about Jonah and the Ninevites. Jonah went to Nineveh and preached a message of repentance. Everyone listened, from the lowliest to the king. They put on sackcloth and fasted and prayed for God's compassion. They heard the message. They listened. They were saved. Jesus says he is bringing that message to our generation. But do we listen? Do we see?
We have the best message of love, of understanding, of compassion that we could ever ask for, but we sometimes don't listen. Or we don't want to hear, so we cover our ears and hum so the words don't come through. Or we let the noise of our lives drown out what we really should be listening to – our hearts. Oftentimes that's our biggest hurdle: we know what we should do, but we don't do it. We don't take time for prayer but watch cooking shows on TV. We avoid a sad co-worker because we are not in the mood. We laugh at someone else's expense.
We need to listen to ourselves, to the message of God's love. Instead of the Ninevites' sackcloth, we can wear a veil of compassion. We can fast from the distractions that keep us from listening and seeing what's important around us. We need to see when others are hurting and can use a shoulder to cry on or someone to listen. Let our prayer today be to ask God to help us to listen and to see, to hear his word and see the goodness all around us.

Tuesday (St. Teresa of Avila)
Rom 1: 16-25; Luke 11:37-41

For devout Jews, it is customary ceremony to wash cups and dishes before eating. Besides the hygienic reason, washing for them has a cultic or spiritual dimension. It indicates an external holiness that God requires from his people.
But here Jesus dispenses with this prescribed ritual washing which he considers as meaningless and empty. Jesus wants people to cleanse their interior life instead. It is necessary to purify one's soul, not only to wash the externals. Inner cleansing demands conversion, getting rid of hypocrisy, dishonesty, and pretensions. It involves God's works of love and mercy translated into action.
The Gospel calls us to harmonize our inner attitudes with our external actions. As we hear the Word of God, let us work it into our lives. As we pray, let us practice what we say and pray. As we know God's commandments, let us observe them and live by them.
Are you clean inside and out?

Wednesday
Rom 2: 1-11; Luke 11:42-46

There are not so many hypocrites around today, because there is no real pressure to be a hypocrite. When bad behaviour can even make you a celebrity why should you go to the trouble of pretending to be good? It is easy for us today to pour scorn on the historical Pharisees. We feel theirs is a vice we are particularly free of. Honesty, we feel, is our greatest virtue. It is an essential virtue, but it is easy when there's little or nothing at stake. Anyone can be a tennis player when there's no net and no rules. When we denounce hypocrisy today, it is quite different from Jesus excoriating the Pharisees. He criticised them severely, but he never cut them off as a class: he made friends with some of them, and sat down to eat with them. St Paul had been a prominent Pharisee and was not ashamed of it, any more than he was ashamed of his Hebrew birth (Philippians 3:5). The fire in him that burned for Christ had once burned for the Law; and it was the same fire, redirected.
Our suffering today is that we are in an age that has seen off a number of brutal ideologies, and consequently it is harder for us to believe with the kind of fire that was in Paul and in Jesus. This is our weakness, our suffering. It does not make us superior to the Pharisees.

Thursday (St. Ignatius of Antioch)
Rom 3: 21-30; Luke 11: 47- 54

There is a story told about a guru who ordered the Ashram cat to be tied during the evening worship so as not to disturb the worshippers. After the guru died, the cat continued to be tied during worship, and when the cat died, another was brought to the Ashram so that it could be tied during the evening worship. And so it was that after many years and years later, many treatises were written by the guru's scholarly disciples on the liturgical significance of tying up a cat during worship!
It can happen that we get so caught up on the externals that we lose sight of the essentials. Religion and tradition can give us false security and complacency. Remember, a lot of sins and injustices have been committed in God's name.
Today we are reminded about our role as prophets. Someone once said that the business of preaching is to comfort the disturbed and to disturb the comfortable. When we find ourselves comforting the comfortable and disturbing those who are already disturbed, this means we have ceased to be prophets. When we no longer do our role of challenging people to go beyond their comfort zones, when we no longer offer a vision to give hope and deeper meaning, then we have failed in our role to help people cross over their miseries and fears.
If we are not prophets, what are we? Prophets for profit who become perpetrators of untruthfulness, partners and accomplices of injustice, agents of the status quo and worse, just palliatives, court jesters and entertainers.

Friday (St. Luke, the Evangelist)
2 Tm 4: 10-17; Luke 10: 1-9

"The gospel according to St Luke has been called the loveliest book in the world," writes a commentator. "There is a legend that Luke was a skilled painter.... Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written."
Luke was a Gentile, in fact the only non-Jewish writer in the New Testament. It is also clear that he wrote mainly for Gentiles. Examples of this: he seldom quotes the Old Testament, and he is not concerned to show that Jesus is the fulfilment of Jewish prophecy; he never uses the Jewish title Rabbi of Jesus (he uses a Greek word that means 'Master'); he traced the descent of Jesus not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the 'founder' of the human race.
Other features: Luke's gospel is especially the gospel of prayer: he shows Jesus very often at prayer. He places a heavy emphasis on poverty. He gives a very special place to women. His is above all a gospel of praise: he uses the expression "praising God" more often than all the others put together. It was he who gave us those three great canticles: the Benedictus, the Magnificat and the Nunc Dimittis.

Saturday
Rom 4: 13. 16-18; Luke 12: 8-12

The gospel tells us that our Lord expects us to acknowledge him before others if we want Him to acknowledge us before His angels in heaven. And a good way of acknowledging Him is by giving witness to His teachings, by living a life worthy of our Christian vocation. Being a living contradiction to our Christian vocation is tantamount to denying Christ before others.
Once Mahatma Gandhi was asked about his opinion on the teaching of Jesus Christ and his followers, the Christians and whether he would not want to be a Christian himself. Mahatma answered: "About Jesus Christ and the teachings of Jesus Christ, I have the highest respect and highest admiration; but about Christians, I have only pity and disdain because they preach love and peace and yet they hate and are at war among themselves; they preach unity and brotherhood and yet they are divided and disunited among themselves; they preach forgiveness and compassion and yet they are harsh and unrelenting among themselves. Verily, I do not want to become a Christian like them."
Is it not a crying shame that we Christians who are supposed to acknowledge Jesus before others by being living witnesses of our Christian vocation have become living contradictions of what we profess? How can we expect Jesus to acknowledge us before His angels in heaven? Let us walk the walk and talk the talk.

Monday (Our Lady of the Rosary)
Acts 1: 12-14; Luke 1: 26-38

This feast was instituted by Pope St. Pius V in thanksgiving for the great naval victory of a Christian army over the Turks at the battle of Lepanto on this day, a favour attributed to the recitation of the Rosary. This victory saved Europe from being overrun by the forces of Islam.
The battle of Lepanto, a major victory over the Ottoman Empire, on October 7, 1571, is commemorated by the invocation "Help of Christians," inserted in the Litany of Loreto. At Belgrade the Turks were defeated on the Feast of Our Lady ad Nives in 1716. A second victory gained that year on the Octave of the Assumption impelled Pope Clement XI to order the Feast of the Rosary to be celebrated by the universal Church. Leo XIII added the invocation "Queen of the most Holy Rosary, pray for us," to the Litany of Loreto.
In modern times successive popes have urged the faithful to pray the Rosary. It is a form of contemplative prayer, mental and vocal prayer, which brings down God's blessing on the Church. It is biblically inspired because centred on meditation on the saving mysteries of Christ and Mary's close association with her Son in his mission.

Our Lady of the Rosary, pray for us!!

Tuesday
Jon 3: 1-10; Luke 10:38-42

Our initial reflection on the story of Martha and Mary is to make both sisters quarrel more! We debate on which is better: prayer or action. The truth is that both are important. Prayer without action, wrote the Apostle James, is nothing. Likewise, work without prayer is activism, socialism, pragmatism.
In the gospel of St. John, Martha even emerged to be the woman of stronger faith. She went out to face Jesus at the death of Lazarus, while Mary stayed home absorbed in grief.
The issue is charity. Martha was doing good with great anxiety that led her to complain that she alone was doing the kitchen chores. St. Therese of Lisieux said that a small act done in pure love is better than all the services one can do in Church.
Whatever we do, whether it is action or prayer, we must do all out of love for God and for others. (cf. I Cor. 10:31). This is the secret of real happiness in a person's task.

Wednesday
Jon 4: 1-11; Luke 11:1-4

It seems to us a strange request: "Lord, teach us to pray." Jews prayed every day since childhood. Why would they ask him now to teach them to pray? The meaning of it seems to be this: they were asking him for a distinctive prayer as his disciples. John's disciples had a special kind of prayer, but Jesus' disciples apparently did not. In answer to their request he taught them the Our Father. This makes it very special: it is not just any prayer; it is a distinctively Christian prayer.
But look now: there is no mention in it of any of the Christian mysteries! There is no mention of Jesus, nor of his passion, death and resurrection, there is no mention of the Trinity.... What sense can we make of this?
If there is no mention of Jesus, his life, death or resurrection, nor of any of the Christian mysteries, it is because this was his own prayer. In prayer he was seized by a single awareness: the Father; he was not thinking about himself. When we pray the Our Father we are not praying to him, but with him; we are praying his prayer. We are so close to him that we cannot see him; like him, we see only the Father. We are, as it were, inside his head, looking out through his eyes: seeing the Father, and seeing the world as he sees it. We are totally identified with him – we are indeed his disciples. We are praying through him. All our prayers end with the phrase, "through Our Lord Jesus Christ…." At the end of the Eucharistic Prayer we say, "Through him, and with him, and in him...."
If Jesus sometimes seems absent it is because he is everywhere. He has drawn the whole world into his heart.

Thursday
Mal 3: 13-20; Luke 11: 5-13

In his parables on the power of persistence in prayer in the passages from Luke, Jesus helps us understand the need to continue to ask of God, to petition for help and guidance, to form good aspirations and expect good things from our prayer. These passages on one level help us understand that God will answer our requests with good gifts. But one difficult thing is that God gives us good gifts that only God might see as being good. There is a story from Anthony de Mello where the master reminds his followers that our lives are like beautiful tapestries that God weaves with our talents and gifts. We fail to see the beauty many times because we are viewing the tapestry from the reverse side, while God can see it in all its glory. So too the responses we might receive in our prayer – we fail to see their goodness because we look with mortal eyes instead from God's perspective.
In the first story, the visitor continues asking until he receives what he desires. In the second, those who ask, receive – if you don't ask (if you don't try, if you don't pray), you don't receive. Persistence – continuing to dialogue – God will answer, but we must initiate and ask. God is always there for us.
Fr. Pierre Teilhard de Chardin, SJ, once said "We are not human beings having a spiritual experience; we are spiritual beings having a human experience." When we take greater satisfaction in what we have than in how we serve, in what we own than in what we give, in what we want than in what we need, we are ignoring our spiritual side in favour of our human side. When we place too much stock in our abilities to provide for ourselves, and forget to be like the birds of the sky that do not fear for their future but glory in the gift of their present, we are looking through the back side of our tapestry. When we forget we are spiritual creations of a loving God, then we prevent ourselves from fully realizing our unique identity and from serving our Creator in the way we are called to do.
And so let prayer be for clarity of vision, so we can more clearly realize our spiritual existence, more deeply discover our true selves, and more gratefully act to serve our loving Creator.

Friday
Joel 1: 13-15; 2: 1-2; Luke 11: 15-26

Beelzebul was the chief god of the Philistines, ancient enemies of the Israelites. By the time of Jesus, he had the title of the prince of devils. That opponents of Jesus would accuse him of casting demons by the power of Beelzebul shows us how deep was their hostility to him. It was difficult for Jesus to turn that argument around by asking them how Satan could be so stupid as to work against his own interests.
Then Jesus zeroes in on the crux of the matter, which his opponents have been avoiding by their not so clever arguments. It is the matter of the real source of Jesus' power. If it is by the finger of God that he expels, then truly the reign of God is upon them and the whole way of life will be challenged. So they resort to the old, familiar tactic: discredit the teacher.
We may find this coming home to us if we look into our hearts. What defence mechanism do we use to avoid accepting our sinfulness? How many people have we put down in one way or another so as not to accept the truth they witness to? The Lord offers us salvation. Take care that our blindness does not make our last state worse than our first.

Saturday
Joel 4: 12-21; Luke 11: 27-28

This short verse is one of the greatest compliments on our Mother Mary. Jesus praised her not because of the grace that she received from God but more importantly because of the interest and the living out in her life. Nothing is more precious and important to our Lord than to acknowledge his living words in our life. Jesus emphasizes the fact that Mary followed Jesus' words as no other person did. That makes Mary blessed. There is no point, therefore, in gaining special favours from God but simply to listen and practice what Jesus has told us.

MONDAY (St. Jerome)
Zech 8: 1-8; Luke 9: 46-50

Forty years ago, the Second Vatican Council strongly encouraged Catholics to read the Bible, because it's God's living Word through which he speaks to us as friends. Unfortunately, recent surveys reveal that many Catholics rarely read their Bibles, often because they think that it's a book for the clergy, and not for laypersons like them.
Today, we celebrate the life of a saint who loved the Bible very much: St Jerome. He was a great commentator on Scripture, and he was responsible for having translated the Bible into Latin, which was the common language in his day. His Latin translation, the Vulgate, is still the official text of the Scriptures used by the Church even now.
St. Jerome's passion for the Bible is an inspiration for us to become acquainted with Holy Scripture, and if we already are, to become acquainted even more. Because as St Jerome himself said: "Ignorance of the Scriptures is ignorance of Christ."
In the Gospel today, we come to know that the disciples of Jesus, like all of us, had a problem. They were "arguing about which of them was the most important." Jesus took a child and said, You must become like children. Children were not romanticised in those days: a child was a nobody. You must become nobody, then there will be room in you for you - and for all the others.

Tuesday (St. Teresa of the Child Jesus)
Zech 8: 20 -23; Luke 9: 51-56

There was deep religious hatred between the Jews and the Samaritans. The Samaritans were heretics in the eyes of the Jews, and their region a melting-pot of different cults and customs, and Jews despised Samaria as a blot on their country.
It was a very inconveniently situated blot: right in the middle. So when Jews wanted to travel between Galilee in the north and Judea in the south, they either had to pass through Samaria or to skirt it. Things could be unpleasant for them if they passed through, but the journey was twice as long if they went around.
Doesn't everyone have a Samaria right in the middle of his or her life? It is the part of your life that is a mess: where you are at your very weakest and worst, where your thoughts and motives are all mixed up and unclear, where you have never had peace and hardly dare to hope for it.
But Jesus went right into Samaria; and many of the heroes and heroines of his stories were Samaritans: the one leper, the Good Samaritan, the Samaritan woman. There is hope for us all.

Wednesday (Holy Guardian Angels)
Ex 23: 20-23; Mt 18: 1-5, 10

Today the Holy Mother Church remembers and celebrates the mission and ministry of the Holy guardian angels. The Church teaches us that to each soul is assigned an angel to guard and protect it from evil. Coincidentally, the gospel reading for today is the same on which we reflected two days ago. The focus then was Jesus' challenge to become 'nobody' if one wants to be great. The main focus of today's gospel can be found in the exhortation of Jesus found in the last verse of today's gospel. He tells us not to despise the 'little ones', because their angels in heaven see God face to face. Jesus, through these words, wants to tell us that those considered 'little, small, insignificant' are very special in the eyes of God.
Today's first reading from the book of Exodus too speaks of God's love and care for His people. Yahweh tells His chosen people: "I will send my angel before you to guard and protect you, to bring you to the land I promised". Remember that when this promise was made, the Israelites were on the long and dangerous journey through the desert.
God wants to guard us with his ever-attentive love and ever – loving protection. He is assisted in this by the guardian angels. Let us then thank the Lord for these heavenly protectors who show us the right path that leads us to our Lord and Master.

Thursday
Neh 8: 1-7, 12, Lk 10: 1-12

Jesus told His disciples they shouldn't expect Him to provide even a roof over their heads (Lk 9:58). Jesus told them to respond to His call immediately and that the slightest hesitation would make them unfit for God's kingdom (Lk 9:62). After making such extreme demands on His disciples, Jesus remarked: "The harvest is rich but the workers are few." The obvious reaction to this statement would be to blame Jesus for the scarcity of workers because He demands too much of them. Jesus has a different reaction. He doesn't see any need to water down the call to radical discipleship; He just exhorts us to pray for the Harvest-Master to send workers.
Jesus does not try to sell us but rather to "grace" us. He warned us we'll be like "lambs in the midst of wolves" (Lk 10:3). He promised to send us out without walking staff, traveling bag, or sandals (Lk 10:4). Jesus doesn't try to make discipleship easier. In fact, He seems to intentionally make it harder. True discipleship is impossible without His grace, which is always sufficient (2 Cor 12:9).
When we see a scarcity of priests, sisters, brothers, lay ministers, or parishioners, the answer to the problem is not to compromise and call for less commitment. Instead, the solution is to proclaim the radical nature of the gospel and pray more intensely for workers to obey God's call.

Friday (St. Francis of Assisi)
Bar 1: 15-22; Lk 10: 13-16

Francis Bernardone was born in 1181 at Assisi, Umbria, Italy. The son of a wealthy cloth merchant, he lived the same kind of spendthrift, irresponsible life as many sons of wealthy parents. At the age of twenty, in a local war against Perugia, he was captured and imprisoned. While in imprison he experienced a vision from Christ and completely changed his life. He left all his possessions and embraced complete poverty, taking the Gospel as his rule of life.
From his conversion, he wore sandals and the very simplest of clothes, begged for food and preached peace and reconciliation. He began to attract followers, and in 1209 founded the Friars Minor (Franciscans). Soon afterwards, with Clare of Assisi he founded the foundation of the Order of "Poor Ladies" (now Poor Clares.) Francis also founded the Franciscan Third Order for lay people wishing to live a more intensely spiritual life. Two years before his death he received the stigmata (the five wounds of Christ) on Mount Alvernia. He died on October 4, 1226 in Portiuncula, Italy. He was canonized by Gregory IX less than two years later.

Saturday
Bar 4: 5-12, 27 -29; Lk 10: 17-24

Our gospel today forms part of the conclusion of the sending of the 72 disciples. By this time, the disciples had returned to the company of Jesus, bringing along thrilling success stories from their missionary undertakings. But what they have accomplished did not flow from their own capabilities, but from a power whose source is Jesus.
At the outset, Jesus' words may appear more appropriate for those who are in the ministry and service of the Church. But a closer reflection later would reveal that the lesson is important for all Christians as well. We cannot be successful on our own: it is only with and through Jesus that we can accomplish great things. Remember, Jesus says in John 15:5 that, "…. apart from me you can do nothing."

Monday
Ezr 1: 1-6; Lk 8: 16-18 (St. Padre Pio)

We have received the light of the faith when we became Christians. The candle lighted after our baptism symbolizes this truth. And here the parable begins to speak to us. What do we do with the light of our faith? Many of us hide it conveniently, for to let our faith shine through our lives is a great responsibility. And in modern, more and more secular society, to show one's faith in daily life might invite ridicule. "My faith is my private affair," many think or say. "NO! Jesus responds, "Your faith is not your private affair. It must shine in your family, in your neighbourhood, in your place, in your society, in your country."
Today's parable tells us exactly this: Your good example as Christians, the light of your Christian life, must shine lightly.
Do not think of it as difficult. Just imagine that through your good example, through your faith, somebody finds Christ and is brought to faith in Christ.

Tuesday
Ezr 6: 7-8, 12, 14-20; Lk 8: 19-21 (Our Lady of Ransom)

The Persons closest to one's heart are certainly parents, brothers and sisters. This is also true for Jesus. The persons closest to him are his parents and relatives, or "brothers and sisters" as the Bible would call them.
What is wonderful in the gospel today is that Jesus expanded the number of persons closest to his heart, now to include "all those who hear the Word of God and put them into practice."
Desiring to be close to Jesus' heart like members of His own family, let us ask ourselves if indeed we love God's word. This love may be expressed concretely in having a copy of the Sacred Scriptures, taking time to read God's Word, meditate, pray and live them out in our daily life. Blessed are they who hear the Word of God and put them into practice for they will become members of God's household.

Wednesday
Ezr 9: 5-9; Lk 9: 1-6

Take nothing for the journey. To render hospitality to strangers and travellers is part of Middle Eastern culture. In the Bible, in the case of Abraham, hospitality to the stranger is equated with welcoming God. To refuse man hospitality in the hard desert conditions is to let him die. And biblical people know that the mistreatment of strangers is a sure way to incur divine displeasure.
In such a culture, Jesus sends the Twelve. Absolute detachment is required of them. They must have complete reliance on divine providence. God will provide for their needs through a culture of hospitality. In places where the apostles preach, people who show positive response to God's message must also show hospitality to the messengers.
God truly never stops to give us what we need in life. We have a duty to share with each other what we have. God's messengers must not concern themselves with material gain or wealth. They are called to be simple and to shun luxury. Earthly comforts and rewards should not compromise or distract the motives of service and sacrifice to people. God is the source of mission. God is its reward.

Thursday
Hg 1: 1-8, Lk 9: 7-9

Luke tells us that when Herod heard of all Jesus was doing, he was perplexed. He asks, "Who is this man about whom I hear all these reports?" and he was very curious to see him." Though he had heard very much about Him, Herod fails to recognize Jesus for what He really is, a man from God.
The Gospel shows us how important it is to internalize our faith – to turn everything, all that we see and hear and do – into faith experience. In this way, we come to be able to recognize Jesus when he appears in our midst.

Friday
Hg 2: 1-9; Lk 9: 18-22 (St. Vincent de Paul)

It is a fact that most people tend to judge others based on impressions. As a consequence, many people accept that "first impression lasts." Contrary to this, experience has taught us that impressions are neither right nor wrong. Instead, they could be used as tools in achieving the desired truth. But first, they should be verified so that biases and doubts are further clarified.
This is precisely the reason why Jesus asks peter who He is. The crowd seems to have been confused about the identity of Jesus because they only know him from second-had sources. Their faith is neither firm nor weak. Their indirect encounter with the Lord leads them to a doubtful claim that Jesus is neither John the Baptist nor Elijah nor one of the prophets.
Peter's declaration is a declaration of an authentic faith experience. Through his personal encounter with Jesus, Peter's faith has been deepened and strengthened.
In our day to day life, we are also invited to nurture our relationship with the Lord so as to deepen this relationship with Him. By living out the demands of the gospel constantly, our personal experience of his presence could help us achieve what Peter had confessed that Jesus is the 'Messiah of God."

Saturday
Zec 2: 1-5,10-11;Lk 9: 43-45

In his meditation on Meaning, Anthony de Mello wrote the following conversation: A traveller said to one of the disciples: "I have travelled a great distance to listen to the master but I find his words quite ordinary." "Don't listen to his words, the disciple said, Listen to his message." "How does one do that?" "Take hold of a sentence that he says, the disciple answered. Shake it well till all the words drop off. What is left will set your heart on fire."
Perhaps the reason why the disciples in today's gospel did not understand what Jesus was talking about is because they only listened to his words or saw his deeds but missed to discern the message. If we read the whole chapter 9 of Luke's gospel, the disciples were astonished with what they had seen and heard. But their amazement was simply a manifestation and a reaction of something which they did not expect. They failed to see the connection between what Jesus did and who Jesus was. It took time for them to see it. The message was not actually "hidden." Jesus himself was the message.
Understanding Jesus as the message requires constant reflection and love of the Word of God. St. Jerome illustrated this in his own life. More than once he was tempted to give up the whole wearisome task of translating the Sacred Scriptures, but his love of the Word of God and a certain tenacity of purpose kept him at it. With him we may say: "I threw myself in spirit at the feet of Jesus.. I am not now what I then was."

Monday
1 Tm 2: 1- 8; Lk 7: 1-10

Where can you ever find a master of the house who would take the trouble to beg somebody a favour on behalf of his slave? It would be more logical for a slave to beg and die for his master. Besides, a slave is nobody. He has no rights.
The master in today's gospel happened to be a Roman centurion who was indeed a different man. He possessed nobler qualities than his fellow commanders. He had high respect for every person, a slave or not, Jew or non-Jew. Furthermore, he was deeply a religious man.
It was no surprise then when his slave was dying, the centurion without hesitation and in all humanity approached Jesus for help. The officer admitted that he was unworthy to have Jesus enter his home. He had a strong faith in Jesus. He believed that Jesus' mere words were enough to heal his slave. "Say the word and let my servant be healed." Thus, his slave was healed from a distance by the mere word of Jesus, not by his actual presence in the house.
What does it mean for us? Let us remember that the slave was healed because of the genuine and steadfast faith of his master in Jesus. Does your profession hinder you from humbling yourself before the Lord? Do you seek God in faith to heal and to look over your loved ones? Faith is a gift from God that is meant not only to save us but to help the lives of others too. Do you have somebody in mind to pray at this moment? Be like the good centurion, lower yourself and intercede God on his/her behalf.

Tuesday
1Tm 3: 1-13; Lk 7: 11-17

The encounter of Jesus with the widow of Nain is one of the most touching scenes in the New Testament. Jesus saw the tearful woman and was moved with pity. Did he think of another widow who would soon accompany her only Son to the womb- his mother Mary? Jesus "touched the stretcher" on which the dead boy was carried to the cemetery. With this he violated a Jewish law and made himself unclean in the eyes of the religious leaders and people. Like the "Good Samaritan" in his famous parable, Jesus cannot just pass by when he sees misery, sorrow and suffering.
We are surrounded by suffering people. They are there in the streets, under the bridges, in the apartments of the middle class and in the mansion of the rich and famous. At times we belong to them when suffering enters our life. How lonely we feel when nobody cares, when others go their way and pretend not to see our pain and loneliness. But this is exactly what others feel when we have no time for them. When we choose to go our way and avoid getting involved in the problems of others. When we do not stop, reach out and touch with genuine pity a person who needs to be raised from the "stretcher."
Nain in Israel is nearly forgotten by the world. But Nain is where we live. And it is through us that Jesus wants to bring consolation, pity and love into the life of someone who needs it that very moment.

Wednesday
1 Tm 3: 14-16; Lk 7: 31-35

Today's gospel challenges us to open our closed hearts and minds and look again: what keeps us from opening to whatever changes God may want from our lives? Some of those who don't want conversion simply fear the legitimate adjustments they have to make to those changes. Habits can be really hard to break. Some fear the unknown conversion sometimes brings. The familiar can be very securing. Conversion can also be very humbling. It can make us realize how little we know and how helpless we can be.
When we put before the Lord our conversion, we realize that He can make something new of us. Following the Lord may show us new things to learn and master and emerge a better person. All He asks is our trust and confidence that He who has given us our lives will lead us to the right path. If indeed we love the Lord, it would be good to remember what St. Paul said: "Everything works for the good of those who love Him." (Rm 8: 28)

Thursday
1 Tm 4: 12-16; Lk 7: 36-50

This is a dramatic story. But we would miss the point if we concentrate on the drama only. It is a story that gives us much to think.
Simon- he was not conscious of any wrongdoing. He felt no love and so he closed himself to God's mercy and grace. He thought of himself as a good person. But self-righteousness and self-sufficiency shuts us off from God and His grace. One of the greatest sins is being convinced to have to no sin at all.
The woman- she has to be admired for her courage. She had realized that she had sinned, but she was not discouraged. She did not shrug her shoulders thinking, ' I am a hopeless case. It's too late for me to change.' She still believed that God would be willing to forgive her. There was real love and trust in her. She felt the need of God's intervention and was ready to go through even a shameful scene like the one created in the house of the Pharisee.
Admitting one's sins alone is not enough, because it can lead to spiritual pessimism. And to believe that is willing to forgive can lead to automatic confession and cheap grace. Both attitudes must come together, carried by love for God and trust in his mercy. Then the miracle of true repentance takes place. Life takes a different direction and a major step is done toward perfection and holiness.

Friday
1 Tm 6: 2-12; Lk 8: 1-3

In our Gospel today, the women who accompanied Jesus in his journeys from one town and village to another, preaching and proclaiming the Good News of the Kingdom of God, were those whom he cured of evil spirits and infirmities. When they encountered Jesus, their lives were changed: they moved from darkness into light and from light into the limelight of Jesus' ministry by providing their time and financial support. Their concrete actions testified to their personal healing and commitment to follow Jesus. Therefore, a blotted life is not necessarily useless life. Jesus can make a life beautiful though marred by sin.

Saturday (St. Mathew, the apostle)
Eph 4: 1-7,11- 13; Mt 9: 9 - 13

Today is the feast of St. Mathew, an apostle and evangelist too. The name, Mathew means gift of God. Today's gospel narrates how Jesus called Mathew and then Jesus was criticized for befriending the alleged sinners, the friends of Mathew. In the book 'Lives of Saints, tells us that one day, when our Lord was passing Levi's customs post, He saw the publican seated there. His business was to collect taxes from the people for their Roman masters. Jesus said to him: 'Follow me." Mathew followed Jesus and left behind all that he had, thereby giving us an example on how we should respond to the call of God. This following, meant, imitating the pattern of his life and not just walking after him. Saint John tells us: "Whoever says he abides in Christ ought to walk in the same way in which He walked." He was Levi, as told to us in his Gospel, one of those tax collectors abhorred by the Jews as enemies of their country, outcasts and notorious sinners who enriched themselves by extortion and fraud. No Pharisee would sit with one at table; only Jesus who had compassion for them.
It is said in the Constitutions of Pope Saint Clement that St. Mathew instituted holy water for protection of soul and body. And the prayer he used for the purpose is reported in that document. His relics were for many years in the city of Naddaver in Ethiopia, where he suffered his martyrdom but were transferred to Salemo in the year 954 where they remained concealed in a cave for protection for over a hundred years.
In the New Testament, tax collectors were considered sinners. But why? It is because Pharisees criticized such kind of job as not honourable as collections were paid to Rome. But actually tax collectors seldom cheated because of the efficient auditing system of the Roman Empire. Although they didn't like their job of collecting tool fees, they did it for survival. So they were not sinners because they cheated in their work. They were stereotyped as such.
Jesus' call of Mathew and his good relations with Mathew's colleagues show us that all honest professions can be sanctified. It is true that some professions are more difficult than others because they provide more occasions for going astray. But there are ways and means of being straight even in the most difficult jobs. What is important is to be professionally competent. Then one will not need to have recourse to illicit measures to keep on top of one's professional field.
And so we have to leave behind all our sinfulness and be open to the call of Jesus, "Follow me!"

Monday
Col 1: 24-2:3; Lk 6: 6-11

This man's paralysed hand symbolised his lack of power. Jesus wanted to restore it to him. There was an objection from the Pharisees. He was breaking their rules by healing on the Sabbath; their position (their power) was being threatened. There are many like them, whose position and power depend on others remaining powerless. This kind of power always has an agenda: it is power over or against others. It is a jockeying for position and privilege; fundamentally it is aggression. This kind of power exists wherever there are people who have not been converted to the Gospel; it exists in society, it exists in the Church. The test of power is whether it is for oneself or for others.

Tuesday
Col 2: 6-15; Lk 6: 12-19

Jesus took the whole night to pray. The day ahead was an important day- the naming of the apostles. The day was full- a large crowd was waiting, everyone wanted to touch Jesus.
Just when we can not wait to start with the day's work, just when we are sure that the whole day would not be enough for the work to be done, just when we seem to have no time to pray, then we are most encouraged to sit and be silent, and to wait for God, the Lord of the Harvest.

Wednesday
Col 3: 1-11; Lk 6: 20-26

Luke said (in v. 17), "He came down and stopped at a piece of level ground." From that point to the end of chapter 6 is therefore called 'The Sermon on the Plain', in contrast to Matthew's 'Sermon on the Mount' (Mt 5-7). But it is the same sermon, with differences. In Luke's gospel the mountain is a place of prayer or revelation; it is as if he doesn't want the crowds to go up there, so he brings Jesus down!
Throughout his gospel Luke places an exceptional emphasis on poverty; and to ensure that we don't avoid the subject by spiritualising it, he says "Blessed are you who are poor," rather than "Blessed are the poor in spirit" (Mt 5:3). And for the hard of hearing, "Woe to you who are rich."
Why is wealth a problem? No, wealth is not the problem; we are the problem. Or rather, the problem is what we do and fail to do with wealth. We have a tendency to selfishness and greed, which blinds us to the needs of other people, as it blinded the rich man to the needs of Lazarus (Luke 16). It can help us believe that we are independent of other people and of events, and ultimately even of God. Thinking about the rich young man in the gospels (Lk 18, Mt 19, Mk 10), Sahajananda wrote, "He identified himself with his riches – without them he had no existence. With these riches he could not enter into the kingdom because the door to the kingdom is narrow. Not narrow in the sense of space, but in the sense that only the essential aspect of our being goes through it; all acquired things have to be left out…. The kingdom of God is the essential nature of all human beings…. This treasure can neither increase nor decrease. No thief can get there and no moth can cause its destruction."

Thursday
Col 3: 12-17; Lk 6: 27-38

Love your enemies. The Gospel tells us to examine how much we love or how we love for that matter. We are called to love God. Love for God is manifested by the way we love our neighbours. How? Jesus tells us "to do good." This means that we must not be selective in doing good. We must not be choosy whom we have to help, to pray for, to care of. No matter what a person does to us, no matter if he hurts or insults us, we must continue to accept, understand, or forgive that person. Our love must assume a Christian character, not in feeling good but in doing good to others no matter what. Like what Jesus preaches and does, our love must be compassionate, unconditional, limitless, healing, and forgiving.
Can you claim that you can love your enemies and forgive them? How do you feel when somebody forgives you?

Friday
1Tm 1: 1-2, 12-14; Lk 6: 39-42

The parable that begins this section is a rhetorical question. The blind who need someone else to lead them surely cannot lead another who is blind. What is worse is that if this is attempted both persons will be in trouble. This is why disciples who intend to lead others must first learn to be like the master. If they attempt to lead others without first learning from the master, their teaching will be erroneous.
The second parable reinforces the point made in 6:37-38 about not judging or condemning. Before one can point to the faults of others, introspection is called for. One must realise that often one might be guilty of greater misdeeds than the person to whom one is pointing.
Did you know that when you point a finger at someone there are three fingers pointing back at you?

Saturday (Triumph of the Cross)
Nm 21: 4-9; Phil 2: 6-11; Jn 3: 13-17

Today we are celebrating the Triumph of the Holy Cross which commemorates the victory of our Lord over death. This victory is accomplished through His death and resurrection. By cross, life won over death.
This feast was celebrated in Rome before the end of the 7^th century. Its purpose is to commemorate the recovering of that portion of the Holy Cross, which was preserved at Jerusalem and which had fallen into the hands of the Persians. Emperor Heraclius recovered this precious relic which Saint Helen discovered in Calvary and brought it back to Jerusalem on May 3, 629.
Actually this Cross of Jesus was found by St. Helen, the mother of Emperor Constantine, in the 4^th Century AD. According to legend, a Jew names Judah was the only person who knew about the location of the cross. Under pressure from St. Helen, he revealed that it had been buried under the temple of Venus which had been built by Emperor Hadrian at Golgotha. As she found three crosses buried at the site, it seemed impossible to determine which one was the cross of Christ. Just them a funeral procession was passing by the place, and Helen had all three of the crosses brought to the side of the dead body. When the third cross was placed upon the dead man, he rose to life, confirming that this was indeed the life-giving cross of Jesus.
The cross which in antiquity was the symbol of the worst sort of humiliation and ignominy became through Jesus death on it, the symbol of victory and triumph. Through the cross Jesus redeemed the world, gave each one of us victory over sin and death. To escape from death the Israelites had only to look at the bronze serpent Moses in the desert raised on a pole. We too shall escape death and win victory and triumph if we, following the example of Jesus, humble ourselves and embrace the cross of humiliations and sufferings in our life. The saints who are the real heroes and who have won the greatest victory in the eyes of God are people who loved the cross and embraced it. St. Paul gloried in nothing else but in the cross of Christ(Gat 6: 14). All the saints embraced the cross and advised others to do the same as there is no crown without the cross.

Monday
1Thes 4: 13-18; Lk 4: 16-30

When Jesus stood and read from Isaiah, He was announcing his mission in life, His life's mission programme to the people of His time, and to us in the here and now.
What should be our response? He cited two Old Testament figures, Naaman the Syrian and the widow of Zarephath as examples of responding to His mission. The woman of Zarephath responded in faith. She believed in the words of the prophet Elijah without the guarantee of proof. Same too with Naaman the Syrian, a leper who got healed through the intervention of Elisha, the prophet. Both heard God's word and even though God's demands on them seemed unreasonable, they believed, obeyed and got rewarded. Both are unlike Jesus' town mates who wanted the reward first and only then would they believe. God does not deal with us this way. God requires faith before rewards will be given in due time, in His time.

Tuesday(Gregory the Great)
1 Thes 5: 1-6, 9-11; Lk 4: 31-37

A popular theme of both Jesus and St. Paul is the need for keeping alert, in order to stay close to God and live our life according to God's will. Ironically, in today's Gospel story the person most alert to Jesus' presence is the unclean spirit which, as it was being driven out of a possessed man, makes a frenzied confession, "I know who you are, the Holy One of God!"
If we stay regularly aware of Jesus' unseen presence in our lives, it helps us to live by his values and guidance, and so, in Paul's phrase, live as "children of the light and children of the day". This is the lifestyle that brings people to God.

Wednesday
Col 1: 1-8; Lk 4: 38-44

It is as if Jesus' healing power was pent up from his experience in Nazareth, and now in Capernaum it rushes out in full flood. There, familiarity robbed him of his power. But here there is no barrier: first he heals Peter's mother-in-law, and then crowds of sick and demon-tormented people.
Dreadful thought: like the people of Nazareth we have the power to prevent miracles. The chances are that we all have prevented many miracles, just by filling the air with criticism, or cynicism, or discouragement. We can even do it with a belittling look; in short, with a habit of mind that reduces everything. Some people have a presence that is negative. In their atmosphere we die a little: we keep our stories and anecdotes to ourselves, we talk safe. This is how human community is corroded. It is also how faith is corroded. We talk about "denying the faith," as if words were the worst we could do. We can do much worse than that! Words at least are explicit. But by a look, by our very presence, our atmosphere, we can corrode the faith subtly and silently and deeply. And we may not even be aware that we have done it.
In Jesus' ministry, preaching and healing went together. It suggests that all preaching should be healing in some sense. But what if nobody feels especially sick? Well, to feel totally comfortable in today's weird world is a bit sick. St Paul castigated the Corinthians for "behaving like ordinary people" (1 Corinthians 3:3 JB). In some way all our words can be a prayer for healing, a plea to be free of life-draining atmospheres, and to build up the broken body of Christ.

Thursday (Blessed Mother Teresa)
Col 1:9-14; Lk 5:1-11

How important it is to come to the end of our resources! "Jesus allowed pitch darkness to sweep over my soul," wrote St Thérèse of Lisieux. "I wish I could express what I feel, but it is impossible. One must have travelled through the same sunless tunnel to understand how dark it is…. There is…a wall which towers to the sky and hides the stars." Her next words were (how amazing!), "I have never before felt so strongly how gentle and merciful God is. He sent me this heavy cross just at the time when I was strong enough to bear it…. Nothing now hinders me…. I no longer want anything except to love until I die of love. I am free and fear nothing."
A French biographer of St Thérèse said it was characteristic of her to be always at the end of her resources. It is because she always gave everything she had. She never had anything up her sleeve: no tricks, no escapes, no clever explanations, no blaming, no postponing…. She remained always fully present and vulnerable to experience. That is why God could give her so much.
"We worked hard all night and caught nothing," said Peter in today's reading. Peter was quite often at the end of his resources. He had given up everything to follow Jesus. It didn't matter that all he gave up was a boat and a few nets; it was everything he had. It is not these (or any material possession) that would hold him back, but his reliance on them. He had had the courage to come to the end of his resources. Later he would be dragged even further beyond. The man he followed would be killed, and having nothing else to do he would go back to fishing; but that terrible night too he would catch nothing (Jn 21:3). He would be without a past and without a future. That must have been like St Thérèse's wall reaching up to the sky and letting in no light. But for them both, it was the moment of recognition: "It is the Lord!" (Jn 21:7).

Friday
Col 1: 15-20; Lk 5: 33-39

Jews fasted for all kinds of reasons. Fasting was a sign of mourning for the dead, a sign of repentance for sin, a way of preparing for the coming of the Messiah and the kingdom. We can't be certain why John's disciples fasted but it was probably to prepare for the coming of the Messiah and God's kingdom. After all, John said, "Something big is about to happen."
This would explain Jesus response. In effect Jesus is saying, "Something big and important had happened. The Messiah has come; the kingdom is at hand. The reason for fasting is ended." To keep fasting now would be like continuing to bandage an arm after it is healed. It would be like continuing to hold an umbrella after the rain has stopped.
Do we perform certain religious practices routinely without reflecting on them?
Lord, keep us from letting our religious worship become mechanical or wooden!

Saturday (Blessed Frederic Ozanam)
Col 1: 21-23; Lk 6: 1-5

The Pharisees were watching Jesus and the influence He was having on people.
How do you take it when some people are observing you and waiting for you to make a mistake? That kind of scrutiny causes you to make mistakes; so the critical attitude finds only what it is looking for. If you often suffer from this kind of attack, it is interesting to see how Jesus handled it. He gave them no ground; he didn't apologise or concede any point – even though His own argument was not very strong! (David's action did not occur on a Sabbath.)
It is very difficult to engage in argument with fanatical legalists without becoming a legalist yourself. It is better not to enter into details, but simply to take the ground from under their whole system – which is what the Lord did.
"The Son of Man," he said, "is Lord of the Sabbath."

Monday
1Thes 1: 2-5, 8-10; Mt 23: 13-22

The Pharisees interpreted the law so strictly that no one could observe it, not even they themselves. There was certainly no hope of observing it, they felt, if one remained immersed in ordinary living, so they withdrew (the word 'Pharisee' means 'separated'). Of course they came to despise others who were still immersed in worldly affairs. They were constantly scandalised by Jesus' association with tax-collectors and sinners (Mt 9, Mk 2, Lk 5). They were consumed by zeal for the Law rather than zeal for God. Their interpretations were strict to the point of absurdity. We should be thankful to them: they exemplified perfectly a track that religious people are forever in danger of sliding into. They show us that it is quite possible (and easy) to be interested in religion without being interested in God.

Tuesday (St. Monica)
1 Thes 2: 1-8; Mt 23: 23-26

Strain out the gnat and swallow the camel! This expression is a hyperbole for neglecting one's main and principal duties. The scribes and Pharisees are preoccupied with small and insignificant matters, like paying tithes of mint and dill and cumin, rather than the essential points of God's laws, such as justice, mercy and fidelity.
The Gospel also shows that the primary concern of these religious leaders is on external appearances, thus ignoring the internal and essential. What matters to Jesus is change of heart, conversion and a reformed lifestyle.

Wednesday (St. Augustine of Hippo)
1Thes 2: 9-13; Mt 23: 27-32

The Pharisees have always been sitting ducks for Christian preachers. "The true prophet says humbly, 'To me, a sinner, God spoke.' But the scribes and Pharisees declare, 'When we speak, God agrees.' They feel no need of a special revelation, for they are always, in their own view, infallible. It is this self-righteousness of the pious that most breeds atheism, by inspiring all decent, ordinary people with loathing of the enormous lie." It is clear, of course, that the person who wrote that wasn't thinking only of the historical Pharisees. The reason they continue to be so popular is that they are still breeding.

Thursday (Beheading of John the Baptist)
Jer 1: 17-19; Mk 6: 17-29

John the Baptist was beheaded because he spoke the truth. He told King Herod that it was wrong that he got married with the wife of his brother Philip. It is difficult to tell the truth because truth hurts us. Most often we want that others may speak to us those things that please us. We want to hear nice things about us or how good we are and want to be praised. Others may hide the truth of the evil ways others have done because if they tell the truth they may lose their job positions or promotions or may not get financial support that they need. But the great British convert to Catholicism, writer and poet said: "I don't want a church that tells me when I am right. I want a church that tells me when I am wrong."
Let us ask the Holy Spirit so that we can see the truth and judge our intentions according to His guiding light. And let us ask the intercession of St. John the Baptist to be strong in carrying out the mission God has given us.

Friday
1 Thes 4: 1-8; Mt 25: 1-13

Jesus reminds us several times in the gospel to be always prepared, ready for both the end of the world and one's own death.
William Barclay in his analysis of this parable reminds us of two important truths:

1. Some things cannot be gotten instantaneously but take time. For instance, studying for exams or expressing thanks to those who helped us take time. In case of accident, there may not be enough time to receiving the last rites or even to make an act of contrition.
2. Certain things cannot be borrowed. You cannot borrow from others a relationship with God. He may say: " I do not know you." Having a pious mother or spouse, even a priest or nun in the family, is not enough. What we do or how we ourselves relate to God and to others is what counts.

Saturday
1Thes 4: 9-12; Mt 25: 14-30

Today's parable, like yesterday's, has an unpleasant tone at first sight. Instead of telling us that everything is a gift of God, it tells us about investments and profits. And worse: the punch-line could come from a director of a multinational company. "To all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away."
That's how the business world operates. How could this have anything to do with the world of the spirit? The business world is only about 'outer things' – property – but the spiritual world has to include also 'inner things'. How could the same rules apply?
To say that the spiritual world is all 'gift' is to say the truth. But to say no more would be to make it a purely passive thing. In reality we know that nothing deep or 'inner' can ever be given to us without our effort. You would love to give your knowledge of, say, a foreign language to someone you love, but it cannot be done without their labour. How much more your understanding, your wisdom, your experience? Even God's gifts, poured out without measure, cannot really become mine unless I interiorise them myself. Struggle is part of the spiritual life, even though it remains true that everything is gift. And it is a fact of experience (not a policy statement of a company) that the more I have the more I will receive. The more I know the more I am capable of knowing; the more I love the more I am capable of loving; the more I pray the more I am able to pray…. And likewise the less.

Monday of the twentieth Week of the Year
Judges 2: 11-19; Mt 19: 16-22

In today's gospel Jesus presents himself as the one who leads his disciples to perfection. The passage challenges all of us. It seems to indicate that the way to eternal life is to renounce one's wealth in order to follow Jesus. Are then, it may be asked, only those who take the vow of poverty guaranteed a place in heaven? An affirmative answer here is faulty on two levels. First, it misses Jesus' point that perfection is a matter not so much of being destitute but of following him. True, the young man in question is ostensibly called to poverty, but more generally the indispensable condition is adherence to Jesus, not forfeiting possessions. Second and as a corollary, taking a vow of poverty or even living in radical poverty does not necessarily mean having a virtuous life. Again, eternal life is a matter of taking one's cue from Jesus. Still we should not be overly consoled by the understanding that renunciation of wealth is not absolutely necessary for eternal life. The rich very often find their greatest satisfaction in what they can do for themselves and not in what God does for them through Christ. Such a stance is incongruent with following Jesus.

Tuesday of the twentieth Week of the Year
Jgs 6: 11-24; Mt 19: 23-30

It will be for one who is rich. In the Gospel Jesus is not condemning wealth or riches. Being rich could mean one is blessed here on earth, but it does not mean one is assured entry into heaven. Entry into God's kingdom is God's gift, not the result of possessions or material wealth. Jesus presents to us the danger of riches which could capture one's devotion to the point that it becomes an attachment that hinders us.
If a man is rich, he may think that anything can be bought. He may reach the conclusion that he does not need God anymore and can do everything without God. Being accustomed to material comforts, the rich man may forget the value of suffering and sacrifice. He may be tempted to cling to riches rather than live a life of sharing. A rich man may judge everything in terms of rewards and merits. He will not appreciate the truth everything is grace, that salvation is God's gift.
What do you consider as your security and success in this life? Can you detach yourself from your material wealth and worldly allurements?

Wednesday of the Twentieth Week of the Year
Jgs 9: 6 – 15; Mt 20: 1-16

In the parable of the vineyard labourers show the generosity of God and the jealousy of men. Envy or jealousy is a capital sin which is caused by one's inability to rejoice at the good fortunes of others. The envious person is not happy and even complains about what he perceives to be an injustice to himself. In the book of Job, Job said, " The Lord gives and the Lord takes away. Blessed be the name of the Lord!" We should have this attitude when we receive material blessings from God. We should be thankful to Him while being aware that material things do not last. When another person receives blessings from God, we should rejoice with him and praise God's generosity. God wants to shower His graces on all men. But to each person God gives something different because He treats us as individuals. So we must not be envious of what other people receive from God. Instead, we should mind our own business, do our Christian duties every day with dedication, and not expect anything in return. We must consider ourselves unworthy servants of the living God. Then if we ever do receive something for our efforts, we should be truly grateful, knowing that God is gracious.

Thursday of the Twentieth Week of the Year (Queenship of Mother Mary)
Is 9: 2-7; Lk 1: 26-38

Mary is the first disciple. In St. Ignatius' 'Call of the Kingdom,' Jesus asks his would-be followers to follow him in suffering, and so follow him in glory. This is precisely what Mary did in her life. Her status as a woman in Jewish society was low, but she allowed the Spirit to lead her, beginning at the Annunciation, and her whole life unfolded as a series of unfathomable events.
She gives birth in a stable, becomes a refugee when Herod goes after her infant son, is puzzled at Simeon's words in the temple and Jesus' own words after he is found there; she journeys with her son despite not understanding everything, and she ends up at the foot of the cross. This is not about having trails in life. It is a lifetime of trails; yet Mary remained steadfast in the hope that God's promise to her would be fulfilled.
So, when Jesus is raised from the dead, is it any wonder that he appears to his mother so that she can also share in his glory, she who has shared so much of his suffering? This is the meaning of Mary's queenship. She is our model of discipleship and hope. If we follow Jesus in his life, death and resurrection, if we allow the Spirit to work in us, then we shall have a share in the glory that God has reserved for those who love him.

Friday of the Twentieth week of the Year
Ruth 1: 1.3-6. 14-16.22; Mt 22: 34-40

Other Jewish teachers have picked out the two greatest commandments. Jesus was not original in that. The first was the most familiar verse of the Old Testament: the 'Shema', Deuteronomy 6:5. The second was Leviticus 19:18. When he quoted the Old Testament he quoted accurately of course. But when he spoke from himself he did not say, "Love your neighbour as yourself," but "Love one another as I have loved you" (Jn 13:34; 15:12). There's a colossal difference!

Saturday of the Twentieth Week of the Year (Feast of St. Bartholomew, the Apostle)
Rev. 21: 9-14; Jn 1: 45-51

The first three gospels never mention Nathanael, and the fourth gospel never mentions Bartholomew. It is probable, most scholars say, that they were one and the same person under different names. In the first three gospels Bartholomew is always mentioned with Philip, and in the fourth gospel Nathanael is always mentioned with Philip - a further reason to suspect that Bartholomew and Nathanael are one man.
Nathanael was puzzled that Jesus seemed to know him already - and indeed to have a high opinion of him. "Do you believe because I told you that I saw you under the fig tree?" Jesus said to him. "You will see greater things than these…. Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man." The word 'angel' means 'messenger'. You will see the transparency of the Son of Man to God. Not just peace and rest in the shade of a tree, but entry into the counsels of the Father.
What is that to us? It is everything, because everything that is about Jesus is about us too. Sometimes what brings us to meditation is the need for peace and quiet, or the need for a certain openness and transparency. But we can hope for more than this. We can hope to become transparent to our ultimate source, we can hope "to see the angels of God ascending and descending."
St. Bartholomew, pray for us.

Monday of the Nineteenth Week of the Year
Dt 10: 12-22; Mt 17: 22-27

The gospel sets before us a few practical lessons for our daily life. First, be a responsible citizen and do good to others even when you are not obliged to do so. We all do good either when it is asked of us or when it benefits us. But doing good will always increases our credibility and helps us to live in harmony and peace. Secondly, do sot seek or expect favours for the good we do. In the eyes of law every citizen is equal. Therefore, Jesus asks Peter to pay taxes even though it was not expected of him. What about me? Do I try to escape from my responsibility to observe the civil and the social laws of my State and society?

Tuesday of the Nineteenth Week of the Year
Dt 31: 1-8; Mt 18: 1-5.10.12-14

It comes as no surprise to many that the Church has chosen St. Therese of the Child Jesus as the millennial saint. When Mother Teresa was asked about the saint after whom she was named, she unhesitatingly answered: "After little Teresa, not the big one."
In this life most of us desire the best and the largest share of the proverbial pie. We fight for positions and glory; we love to occupy the places of honour. We want to be big rather than small, to be high rather than humble and lowly. This explains our crab mentality as a people; so we tend to pull them down.
Today's gospel is preaching the opposite of our natural inclination. Jesus, in this text, is teaching us to be like little children and to learn the Little Way of our millennial saint, Therese of Lisieux. Unless we become like these little ones, we shall not be able to enter our Father's home.

Wednesday of the Nineteenth Week of the Year (St. Maxmilian Kolbe)
Dt 34: 1-12; Mt 18: 15-20

There was an ancient Jewish saying that where two or three were gathered to study the Law, God was present among them. Jesus echoes this, but he says "I am there among them." He is himself the Presence of God. Jewish teachers often called God "the Place". Jesus is the place where we meet God; he is "God with us" (Mt 1:23; 28:20).
This is the only proper context in which the difficult subject of "fraternal correction" should be raised. We all have painful memories of being corrected, where the correction was an expression of superiority or control or anger or impatience or a critical spirit, or indeed anything but love. In a word, when there is ego in it, it is guaranteed to harm you in the end, even if it alters your behaviour in the short term. The ego doesn't know how to love, and therefore it doesn't know how to correct.
Happily we also have memories of being corrected with love: when someone, out of genuine goodness and concern, took us aside and put a respectful and loving word in our ear. That kind of correction cannot be an over-the-shoulder thing; it can only come from a life of love. If you don't love people don't try to correct them, leave it to someone who can do it. If you love someone, the love itself corrects them, often without your having to say a word. "The Lord corrects the one he loves, as a father the son in whom he delights" (Proverbs 3:12).

Thursday of the Nineteenth Week of the Year (Assumption of Mother Mary & Independence Day)
Rev 11: 19a; 12: 1-6a. 10 ab; 1 Cor 15: 20-27; Gospel Lk 1: 39-56

Today we celebrate the solemnity of the Assumption, that the Immaculate Mother of God, having completed the course of her earthly life, was assumed body and soul into heavenly glory.
She is represented in Revelation as a woman, clothed with the sun, standing on the moon, crowned with 12 stars. Who else could this woman be, the mother of a male child destined to rule all nations? Satan wants to destroy her child, but he is not allowed to. Nor is he allowed to hurt the woman herself. We are told that there is a place prepared for her by God. In this place she awaits the fullness of time when the world will end and all other people will rise in the body as she already has.
Our second reading, from 1 Corinthians, we are promised that "just as in Adam all die, so too in Christ shall all be brought to life." We see the fulfilment of that promise in Mary. Jesus rose from the dead, and that is why we can rise from the dead, but people wonder whether perhaps things are different for Jesus than for us; he is God after all. In the Assumption of the Blessed Virgin Mary, we see the first example of a human person participating in the Resurrection of Jesus Christ.
We receive a further benefit from the Assumption, beyond this example which ought to confirm our hope: now we have a mother in heaven. Jesus gave his mother to us to be our mother, the mother of all people. The other saints in heaven are waiting to rise in their bodies, so they are, for now, pure souls, but Mary is more like us, as we are now, as we will be after the Resurrection of the body. With such a sympathetic figure drawing us in, what will prevent us from reaching heaven? We have in Jesus a Saviour who is the way to heaven, the only mediator between God and man, and we have in Mary a mother to help us approach Jesus.
We also pray today in a very special way for our Mother Land India as we remember and celebrate our Independence Day. May God bless all of us that we may put aside all our petty differences and work for the freedom and welfare of all.

Friday of the Nineteenth Week of the Year
Jos 24: 1-13; Mt 19: 3-12

One afternoon, according to an old Sufi tale, Nasruddin and his friend were sitting in a cafe, drinking and talking about life and love.
"How can you never got married, Nazaruddin?" asked his friend at one point. "Well," said Nazaruddin, "to tell you the truth, I spent my youth looking for the perfect woman. In Cairo, I met a beautiful and intelligent woman, with eye like dark olives but she was unkind."
Then in Baghdad, I met a woman who was a wonderful and generous soul, but we had no interest in common."
"One woman after another would seem just right, but there would always be something missing. Then one day, I met her. She was beautiful, intelligent, generous and kind. We had everything in common. In fact, she was perfect." "Well," said Nazaruddin's friend, "What happened? Why didn't you marry her?" Nazaruddin sipped his tea reflectively. "Well," he replied, "it's a sad thing. It seemed she was looking for the perfect man."
Marriages are not made in heaven. There is no perfect marriage, no perfect partners either. Marriage is a work in progress; it does not stop until… the two shall become one……so they are no longer two but one flesh.

Saturday of the Nineteenth Week of the Year
Jos 24: 14-29; Mt 19: 13-15

Let the children come to me. For the Jews, children are insignificant and sometimes a nuisance. But for Jesus, they are role models for discipleship. He welcomes them anytime and blesses them.
A child is considered helpless, powerless, and vulnerable. Children depend upon their parents and elders. We too, must present ourselves before God in the same manner. We must rely on God's power and providence, for without God, we are lost, helpless. Children are normally trustful of their parents, elders, guardian, or older siblings. They obey them and even imitate them. They are willing to learn. In the same manner, we, too, must trust God and willingly accept God's plans for us. God knows best. We only have to obey God's commandments and follow in Jesus' footsteps. We have to learn God's ways which include welcoming others to Jesus' community.
How much of a child are you in the sight of the Lord?
Do you teach the right values to your children?
How do you guide them to fulfil their roles in the community?

Monday of the Eighteenth Week of the Year
Numbers 11: 4-15; Gospel Mt 14: 13-21

When Peter felt threatened by the storm and the big waves, his faith faltered. Jesus censured him for his weakness: "Man of little faith, why did you doubt?"
Don't we tend to act very much the same? Isn't it true that when everything is going well for us, more often than not we forget God? But just as some strong wind, some big problem arises- a grave illness that strikes us, the sudden death of a loved one or a natural calamity like an earthquake, then we get scared; we turn to God.
As long as Peter kept his focus on the Lord, all went well. As soon as he forgot about Jesus and worried about the wind, he began to sink. Perhaps this is what faith means: keeping our focus on the Lord regardless of the turmoil around us."

Tuesday of the Eighteenth Week of the Year (The Transfiguration of the Lord)
Dn 7: 9,-10, 13-14; 2 Pet 1: 16-19; Gospel Lk 9: 28-36

We are told in the gospels that Jesus took with him Peter, James and John and went up a high mountain to pray. There in front of them Jesus was transfigured, His face shone like the sun and His garments became white as snow.
Transfiguration means 'a crossing of figure', or a change of figure – being lifted high above the things of this world; leaving the flesh and all creation behind and turning to the Creator. It is a foreshadowing of the glory which is to be ours in heaven.
At the glorious sight, Peter became ecstatic and exclaimed: "Lord, it is good for us to be here!" For here is all light and joy, happiness and bliss; here the heart is at rest, in peace serene; here we behold Christ our God, so much so that Peter is ready to pitch tent right there on the mountain. Really who would like to move away from joy, happiness, rest and peace!
One day we too will be transfigured like Christ. For as St Paul says, "We shall be like Him as He really is." But we have already the foreshadowing of it in the Eucharist. In the Eucharist we see it reflected as in a mirror. Let us adore and worship Christ present in the Eucharist and let us say with Peter, "It is good for us to be here."

Wednesday of the Eighteenth Week of the Year
Num 13: 1-2, 25-14: 1, 26-29, 34-35; Gospel Mt 15: 21-28

Have you been rejected? Psychologists would say that the most painful experience one can encounter is no other than rejection. Rejection can stifle the spontaneity of a person. It can even damage one's self worth, especially if the person has low self-confidence, or even worst, it can make the person angry and unreasonable, resorting to untoward incidents.
The Canaanite woman in the gospel must have been hurt so much by the seemingly indifferent attitude of Jesus and the very harsh words of the disciples. But Jesus must have a reason in treating her that way. Perhaps, he wanted to bring out the best in her. And sure enough, the woman transcended the common human reaction to rejection and discouragement because of love. More than faith, the woman loved her daughter so much that she was willing to do anything even to the extent of facing humiliation. What an expression of true love, a motherly love! Next, indeed, to the love of God is the love of a mother.
In the Canaanite woman, Jesus found the expression of love par excellence, and so he said: "Woman, great is your faith! Let it be done for you as you wish." And her daughter was healed from that moment.
Have you tried expressing your love to somebody to that extent? Have you tried swallowing your pride so that others may receive a favour or may live? 'Lord, make us TRUE instruments of your love!'

Thursday of the Eighteenth Week of the Year
Num 20: 1-13; Gospel Mt 16: 13-23

Peter's story illustrates how the Lord entrusted the Church he founded in the hands of imperfect humans. The history of the Church buffeted by internal dissent and confusion from the early centuries right down to our own times has proven Christ's words. "And the gates of hell shall not prevail against it."
There were numerous popes and religious leaders, who were paragons of virtues, but we can not gloss over certain church leaders who were totally devoid of the right qualifications to lead; even today, there are priests and bishops who by their misconduct and indiscretion have caused grave scandal. But through all the good and the bad, the Church has withstood the torrents and violent storms that have threatened it because it is founded on rock.
With God as our security we have a wall to lean on.

Friday of the Eighteenth Week of the Year
Dt 4: 32-40; Gospel Mt 16: 24 - 28

We are living in an age wherein pain or suffering is considered the downside of life and so it has to be avoided or as much possible less felt. Every attempt is made to avoid pain at any cost.
Denying the reality of pain might also have an adverse effect. The growing incidence of separation among married couples, the inability of young people for lifelong commitment like the religious life or marriage, the horrific data of substance or sexual abuse and addiction can be traced to modern man's incapacity to bear pain and to suffer for somebody, for something or for higher values such as freedom, justice, peace, equality and other noble pursuits.
Jesus rejected the direct connection between sin and suffering. He opposed suffering in all forms and yet he has given himself up to suffering including death on the cross. For Christian suffering or pain should not be shunned but to be overcome. The gospel today challenges us to embrace the cross because of its redemptive role in our life. The reality of pain in human existence would hopefully lead us to be patient in suffering and be compassionate with those who are suffering.

Saturday of the Eighteenth Week of the Year (St. Lawrence)
2 Cor 9: 6-10; Gospel Jn 12: 24-26

St Lawrence was martyred in Rome in 258 during the persecution under the Roman emperor Valerian. He was among the seven deacons serving Pope St Sixtus II, who was martyred a few days before Lawrence. When he was challenged to hand over the Church's treasure to the authorities, he asked for a few days' grace; then "he went all over the city, seeking out in every street the poor who were supported by the Church, and with whom no other was so well acquainted. On the third day, he gathered together a great number of them before the church and placed them in rows: the decrepit, the blind, the lame, the maimed, the lepers, orphans and widows; then he went to the prefect, invited him to come and see the treasure of the Church."
Although Lawrence was probably beheaded, St Ambrose of Milan and the Latin poet Prudentius, among others, recorded that he was roasted to death on a gridiron. Many conversions to Christianity throughout Rome reportedly followed Laurence's death, including those of several senators witnessing his execution. The Basilica of San Lorenzo, Rome, was built over his burial place. St Lawrence, pray for us!!

Monday of the Seventeenth Week of the Year (St. Martha, Memorial)
Exodus 32: 15 -24; Gospel Mt 13: 31-35

Jesus gives us two images today of the reign of god and of the gift of faith: the mustard seed and yeast kneaded into flour. He again speaks in the homey examples that his friends and neighbours can understand: the garden and the kitchen.
The image of the mustard seed tells us about the power of faith and its ability to change our lives and the lives of countless generations. That tiny seed grows and a magnificent tree of faith grows for us and all those in our lives to take shelter and be protected against the storms.
We are also called to the like the yeast, that mysterious and marvellous substance that brings life to the dough and causes it to rise. So too, do we bring true life into the world as we allow the power of Christ to live in us and to bring life to all around us. If there is one thing about faith, it is alive. Nothing can stay the same when it is touched by God's love. Neither can we be the same when the finger of God's love touches us and calls us to share that life in the world.

Tuesday of the Seventeenth Week of the Year
Exodus 33: 7-11:34: 5-9, 28; Gospel Mt 13:36-43

In the Gospel today, Jesus explains to his disciples the Parable of the Weeds. It is about seeds. Seeds are the beginning of things, not the end. Good and evil will be separated out only at the end of time. That means, in practical terms, never. In the ultimate, yes, in eternity; but not in time – at no time. We have heard politicians talk about "stamping out evil." I heard someone comment, "Jesus didn't do it, the Buddha didn't do it, but this politician is going to do it!" Only in the final sifting will it be done, and we don't know anything about that. Let's not be too surprised at evil deeds: we are part of the picture ourselves. Besides, many things that we call good today we will call evil tomorrow. We don't have the full picture. Only God has. To claim to have the full picture is to claim to be God.
This thought doesn't make evil any less evil, or less painful to its victims. But if we don't spend all our time wondering why there is so much evil in the world, we may have a little left over for wondering why there is so much good.

Wednesday of the Seventeenth Week of the Year ( St. Ignatius of Loyola)
Exodus 34: 29-35; Gospel Mt 13: 44-46

At crucial transitions in our life, and certainly at the hour of death, we must exchange all we own for the pearl of great price. While today's gospel clearly calls for radical dedication, the reading from Exodus illustrates the price paid for loyal service of the Lord. Moses, after intimate conversation with the Lord, already has a foretaste of heaven so that "the skin of his face has become radiant." The peace and strength, compassion and wisdom of God shone from the eyes and countenance of this "man of God."
Such radiance was too much for the Israelites. They backed away so that Moses had to call to them from a distance and even began to wear a veil over his face. Most of us do not want God too close as this, one who continually calls us to peace and forgiveness with our neighbour, to strength and fidelity with moral principles, to compassion towards those who harm us, day by day. Yet, when important decisions were pending, the people were anxious for God's guidance. We too are grateful for the saintly people who force us to put our life and its many demands into a healthy perspective wherein we are led to esteem most of all this "one really valuable pearl."
In seeking the pearl of great price there may be times when the struggle is not against what is evil or immoral, but is caused by the betrayal of friends or feeling abandoned even by God. In those circumstances we need a lot of faith to believe that, like the merchant in search of that pearl, it really is there to be found.

Thursday of the Seventeenth Week of the Year
Ex 40: 16-21, 34-38; Gospel Mt 13: 47-53

Today we conclude the Book of Exodus, as important to the Old Testament as are the gospels to the New. We also conclude another of the major sections in Matthew's gospel, on the reign or kingdom of God (Matthew 11:2–13:53). In these readings we find God's merciful way of drawing people to Godself, or into the Kingdom of God.
Biblical religion always had a forward vision about it. It never consecrated a past golden age but moved onwards towards its messianic age. Along the way it took monumental leaps forward. These changes were required at times by cultural or national crises. Other changes were required to renew and purify the people, as was the case when Jeremiah proposed the prophetic symbol of the potter: Whenever the object which the potter was making turned out badly in his hand, he tried again, making of the clay another object of whatever sort he pleased.
God is the divine potter and asks, "Can I not do to you, my people, as the potter does?" There is continuity. The clay is the same and the potter is the same, just as the ark carried memories of Moses. All changes and transitions can be difficult. But in Jesus' vision there is always hope for renewal, for the head of the household can bring from his treasures things new and old.
At transitional moments in our personal life as in church, we need the courage to suffer through the change, and vision to recognize the will of God drawing us into a future more precious even than the past.

Friday of the Sixteenth Week of the Year
Lev 23: 1, 4, 11, 15-16, 27, 34-37; Gospel Mt 13: 54-58

Like Moses, Elijah and Jeremiah, Jesus knew rejection by his own people. The family and the village are realities that cling close to you, but their loving embrace becomes a stranglehold when you disappoint them. The people were happy with Jesus while he was bringing credit on them, but when he compared foreigners favourably with Israelites they wanted to throw him over a cliff (Luke 4:29).
Matthew says Jesus "did not" (would not) act because of the people's unbelief. But Mark says he "could not" do a miracle in Nazareth (Mk 6:5). A village is able to choke up the sources of life itself.
The theme of rejection runs right through the gospels. "If the world hates you, keep in mind that it hated me first" (Jn 15:18). It was the expected thing that prophets were rejected. "Can you name a single prophet your ancestors never persecuted?" asked Stephen, just before they killed him (Acts 7:52).
We don't get the impression that Jesus was bitterly disappointed or angry about his treatment in his home town. Perhaps he expected it. In Luke's account he even seemed to provoke it. We start out in life with our ego-dream: we expect everyone to love us as much as our mothers did. When we discover that the world isn't like that we become bitter and disillusioned; and so begins the rollercoaster of emotions. If we had no expectations, but also no bitterness, we would be free of two major traps on the path of discipleship.

Saturday of the Sixteenth Week of the Year
Lev 25: 1, 8-17, Gospel Mt 14: 1-12

John's fate prefigures that of Jesus. If John was put to death, how could Jesus – who was "a prophet without honour in his own country" – be expected to escape a like fate? In each case their teaching was interpreted by politicians as political. To this day, this happens in the world.
At that time, nobody even nodded towards freedom of speech: to denounce a ruler's character was suicidal. Israel had a long-standing tradition exempting prophets from severe punishment for their speech, a rule that only the most vicious rulers broke. Herod was one such ruler. John reproached Herod for violating the law against incest (Lev. 18:16). We know how Herod thanked him for that.
But the story didn't end there. The father of Herod's repudiated wife, King Aretas, was aggrieved by Herod's treatment of his daughter, and he didn't hold his feelings in: he waged war and inflicted a humiliating defeat on him. This led many people to believe that God had used Aretas to punish Herod for the execution of John. The trouble with this interpretation – and all others like it – is that it sees God as part of the squabble; it sees God as just a more powerful politician. See what follows from mistaking moral and spiritual teaching for politics? – You make God a politician, just like the others, and frequently far worse. Politics is about power, spirituality and morality are not.

Monday of the sixteenth Week of the Year
Exodus 14: 5-18; Gospel Mt 12: 38-42

The scribes and Pharisees want to see a sign from Jesus. None of his many miracles up to that point were enough for them; what could he do that would satisfy them? Jesus responds that he will give them a sign: the sign of Jonah. None of the miracles of Jesus were enough for the Pharisees, so Jesus points to the greatest of his work: the cross. Perhaps, a great magician could have performed some if not all of the miracles Jesus worked, or at least convince a crowd that he had done so, but no one could accomplish the cross except Jesus. On the cross Jesus was tortured, but he forgave his tormentors. He was killed, but he rose again on the third day. No one could fake the cross.
So the Pharisees will have their perfect sign, and, for the most part, they will still not believe. This is because faith does not come from signs, but it is a gift of the Holy Spirit. Real faith can only be a gift from God.
The Ninevites repented not because of the eloquent preaching of Jonah, but because God put repentance in their hearts and they needed a small encouragement from Jonah. If God gives you faith, the smallest sign, seen with faith, will be more convincing than any proof ever done. So do not ask for signs from God; ask for faith, perfect faith.

Tuesday of the Sixteenth Week of the Year
Exodus 14: 21- 15: 1; Gospel Mt 12: 46-50

"I asked God how much he loved me. He stretched out his arms and said: "as much as this… then he died. He died for his friends… for his brothers and sisters whom he loves.
Jesus tells us in the gospel that there are different ways of being related to him: by blood, as was Mary: by faith, which involves total commitment to and trust in the will of the Father and by a combination of the two. Obviously, none of us can be related to Jesus by blood. But being his brother or sister through obedience to the will of the Father is open to any of us who is courageous enough to desire it. And it is a deeper relationship than by blood. Being the mothers, brothers or sisters of Jesus, what more can we ask?

Wednesday of the sixteenth Week of the Year
Exodus16: 1-5, 9-15; Gospel Mt 13: 1-9

It is said that no two persons are exactly alike, even identical twins. Every person is unique. This is true not only in the physical and external dimension but also in the internal make up of a person.
In the parable of today, Jesus makes a graphic illustration of how people differ in their hearing and accepting the word of God. Interior disposition as well as outside factors can influence and affect one's response. We humbly admit that we usually resemble the first three types. To listen to God's Word is not that easy, much less to put it into action. However, it is not impossible to realize the fourth type. God's grace is waiting four our cooperation. If we le go of our selfish preoccupations and keep our hearts open and receptive, God's word will grow and bear fruit in our lives. It is a good practice to examine what type of soil (listener) we are and ask ourselves why we are that type.

Thursday of the Sixteenth Week of the Year (St. James, Apostle)
2 Cor 4: 7-15; Mt 20: 20 -28

We celebrate the feast of James, the apostle today. In the gospel we have his mother approaching Jesus with a request. Which mother wouldn't want to see her children occupying positions of power and glory?
But her request wasn't easy as she thought, for a position in the Kingdom of Heaven is not one of power and glory but of service and sacrifice. Unlike in the temporal sphere, in the Kingdom of Heaven whoever wants to be great must serve the rest, because the standard has already been set by Jesus Himself.
We can be sure that the sons of Zebedee must have been deeply struck and moved by the words of Jesus, for James began preaching with great zeal. He gave up all earthly interests and he was martyred by King Herod about the year 42A.D.
Now it goes without saying that there is a struggle for power and glory in the political sphere. But is the desire and struggle for power confined to the political field? We can very well notice such a phenomenon even inn the religious sphere.
Let us pray that we may be willing to forgo all desire for power and glory and do everything for the spread of the Kingdom

Friday of the Fifteenth Week of the Year ( Sts. Joachim and Anne, Parents of Mother Mary)
Exodus 20: 1-17; Gospel Mt 13: 18-23

In the gospel today, Jesus explains the meaning of the Parable of the sower to his disciples. It requires a lot of honesty to admit which type of soil we are. If we look back at our lives, we see all four types of soil in us sometimes. There were times when the Lord sowed but it fell on the edge of the path because we thought it was uncool to be religious or we left other people to pray instead for us. There were times when we were a path of rock with shallow soil because although we believe in the Lord, when crosses come our way we were tempted to abandon him. There were times when the Lord sowed the seed in us and we choked it with thorns; we forgot him who gave the gifts, the very blessings to us. But there were also times when he sowed seed and produced a harvest in the rich soil of our lives. We need to see that as we grow older we become the rich soil for his word to yield a great harvest.

Saturday of the Fifteenth Week of the Year
Exodus 24: 3-8 Gospel Mt 13: 24-30

Cardinal Basil Hume of England wrote in his book, To be a pilgrim, "Deny Yourself. Keep in mind that other people can provide you with excellent opportunities for self-denial. It is harder to endure a bore than to give up sugar in one's tea."
We live in an imperfect world and we surrounded by all kinds of persons who rub on us one way or the other. We get irritated by others' imperfections often failing to see that we ourselves can be irritants to others. Unknowingly, we may end up judging others.
The gospel of today reminds us that God sees the mind and the hearts and yet allows the wheat and the weeds to grow together. Then, at harvest time he will separate one from the other.
When we are treated the wrong way or when we are burdened by our own limitations, may we remember the reaction of an oyster when irritated by intruding sand. It transforms the sand into a beautiful pearl.

Monday of the Fifteenth Week of the Year
Exodus 1: 8 -14, 22; Gospel Mt 10: 34- 11:1

"You are not worthy of me". We must look into the face of Christ and be able to understand these words of Christ. Yes, if I do not set Jesus as the absolute of my life, then I am not worthy of Him. The sword that cuts to the marrow of my bone is the absolute demand Jesus places upon my whole person and all the minutes and spaces of my life. There is no peace without the sword of divine love cutting deep within me. Each day it is relentless. Each day the cross, each day the following after. Yet there is no other way.
We pray that we become worthy of the promises of Christ.

Tuesday of the Fifteenth Week of the Year (Our Lady of Mount Carmel)
Exodus 2: 1- 15; Gospel 11: 20 -24

Today Jesus reproaches the two towns of Chorazin and Bethsaida. He does so because they have been the scenes of Jesus working miracles of grace and love in abundance. But he could not see any noticeable change of heart or conversion among the people. Many are the graces Jesus lavishes on us. So much has been given and so little has been returned. Indeed, we are a lot like Chorazin and Bethsaida.
This gospel is a reality check for us today. Today, the Lord confronts us with the truth of the gifts that he has given to us, and he asks us to reflect upon what we have done with those gifts. This does not mean to condemn us for past failures but to inspire us to begin again. Remember, every saint has a past and every sinner has a future in Christ Jesus.

Wednesday of the Fifteenth Week of the Year
Exodus3: 1-6, 9-12; Gospel Mt 11: 25-27

Jesus tells us today that what the Father has hidden from the clever and the learned he has revealed to the merest children. There were intellectual giants at the time of Jesus; people who knew the Law at their finger tips. But they failed to recognize the One who was promised to come and redeem them from the clutches of sin. What Jesus is talking about is a childlike quality that is present in the true believer. He is not talking about being childish or immature, but he is speaking about being childlike. This childlike quality is expected when he tells us to be innocent as doves but wise as serpents.
The journey to being childlike is well worth the trip. When we become like little children, then we can really accept and rejoice at being children in the arms of the beloved Parent. We can really celebrate the joy of being so loved and cherished by God who loves us so much and delights to hold us close.

Thursday of the Fifteenth Week of the Year
Exodus 3: 13-20; Mt 11: 28-30

"Come to me." These beautiful and consoling words of Jesus are among the most touching in all of scripture. If we really want to understand their depth, we have to think of ourselves in our most terrible moments- moments when we thought that we could not go on. Whatever it was, we have all gone through moments like these. The abandonment that Jesus suffered in the garden of Gethsemane and on the cross is part and parcel of everyone's life.
These moments are also tremendous moments of grace. They are the opportunity for us to allow God to love us and help us. God calls to us to come to him always, but especially when we are powerless and need him most. The temptation will be to think that we don't deserve God's love. Of course we are not worthy of God's love, and yet God loves us just the same unconditionally and completely. Why not allow God to hold us in his arms today and love us?

Friday of the Fifteenth Week of the Year
Exodus 11: 10 -12: 14; Gospel Mt 12: 1-8

"The Son of Man is the Lord of the Sabbath." What is Jesus up to? Revolution, plain and simple! Jesus is changing all the rules. At the heart of this new way is the obvious principle that people are more important than things and rules.
Simple hunger seemed to be more important to Jesus than centuries of religious practice and custom. In this we see the dilemma and problem that will eventually lead Jesus to the cross. He habitually breaks the law. Whether it is taking the grain from the stalks on the Sabbath or eating regularly with sinners, Jesus is saying that the Law has great limitations and that other values mean more than the law. The need of a suffering person or a sinner always has priority.
Unfortunately, there are still crucifixions in the community of love which is his holy Church. We must hear and understand the words of Jesus: "It is mercy I desire and not sacrifice."

Saturday of the Fifteenth Week of the Year
Exodus 12: 37-42; Gospel Mt 12: 14-21

Jesus follows the path of hiddeness and withdrawal in this gospel narrative. He is a lamb among the wolves, but he is shrewd and prudent as the serpent. His is not to be on the offensive, but ultimately to be obedient to the Father. Behold: my servant. The Son becomes the Servant. He gives his life for the victory of justice.
What a demanding and seemingly impossible role Jesus calls his disciples to! Can we ever achieve it? Of course not! But that does not mean we don't keep on trying. We never give up and we never stop. We try to be open to the unending call that Jesus gives us- to imitate him as the Suffering and Humble Servant.

Monday of the Fourteenth Week in Ordinary Time
Genesis 28: 10 – 22; Gospel Mt 9: 18-26

Today's first reading indicates in a mysterious way how eager God is to give himself to Jacob and be part of his life. God wants to be part of our life too. May we make our own the verse of the responsorial psalm: "In you, my God, I place my trust".
Today's gospel shows the true nature of the sacraments. A woman touches Jesus' garment with faith and she is healed of a haemorrhage. A man pleads with Jesus to come and heal his daughter. What Jesus did for these two, he is more than anxious to do for us. We come to him in all of life's crisis and needs saying in our hearts, if I can only touch the tassel of his cloak, I shall get well. In the sacraments the mercy and love of Christ are made flesh. Through them he enters into our lives now and lives with us.
The Lord indeed is kind and merciful.

Tuesday of the Fourteenth Week in Ordinary Time
Genesis 32: 23 -33; Gospel Mt 9: 32-38

Our encounter with God many not be as exciting as Jacob's was, but if our eyes are open, we can meet God in our daily life, our work, above all we can meet God in any kind of service to his flock.
The gospel is about vocation. The Church needs priests and sisters and brothers, but she needs others as well. She needs any one who is willing to serve people in need. As Jesus was concerned about the needy and the poor, so must the Christians be concerned. We may grow old and ill, but concern for people never ceases. May that concern haunt us always even after we have received our final vocation – to live with our God forever.

Wednesday of the Fourteenth Week in Ordinary Time
Genesis 41: 55-57; Gospel Mt 10: 1-7

The readings from Genesis cover only the high points in Jewish history and one of the greatest is the history of Joseph sold by his brothers to slavery in Egypt. But God uses Jacob to rescue his brothers and father from famine. Joseph is one of the most perfect fore type of Jesus the Saviour in the whole Old Testament.
This is the beginning of the 400 years of sojourn of the Hebrews in Egypt. It becomes a story that shows how God is the master of history. It will end with another rescue of his people by God working through Moses at the time of the Exodus, the Passover and the covenant God will make with the people on Mount Sinai. God still works in the world. We can make our own the prayer: "Lord let your mercy be on us as we place our trust in you".

Thursday of the Fourteenth Week in Ordinary Time
Genesis 44: 18 -21, 23-29, 45: 1-5; Gospel Mt 10: 7-15

The story of Joseph continues to unfold in today's first reading, and it is not hard for us (as it was for Jews) to remember the marvels the Lord has done.
In commissioning the apostles, Jesus says to them, "The gift you have received, give as a gift". That charge holds good for us today. We have to translate the Gospel into our lives and then hand it on as a gift to others. This is our obligation both as individuals and as a parish community. It is only in living the gospel this way, we can keep it and grow in its spirit.

Friday of the Fourteenth Week in Ordinary Time
Genesis 46: 1-7, 28 -30; Gospel Mt 10: 16-23

To leave behind an old way of life is never easy: to leave is to die a little. Like Jacob, we all have many calls from God. Perhaps, the most important and valuable one is the call to old age and retirement. The great temptation then will be to think that our life is no longer worthwhile, because we can do nothing. Then we have to remember as Jacob did, that it is not what we do that counts in God's eyes, it is what we are. And we are his beloved children.

Saturday of the Fourteenth Week in Ordinary Time
Genesis 49: 29-33; 50: 15-24; Gospel 10: 24 -33

Joseph's resemblance to Jesus emerges again today. As Jesus forgave those who crucified him, Joseph forgives his brothers for selling him to slavery. He also gives a hint of understanding into the mystery of evil when he says, "Even though you meant harm to me, God meant it for good, to achieve his present end, the survival of many people. Therefore have no fear". And his promise to "provide for you and for your children" is marvellously fulfilled in Christ's establishment of his Church whose purpose is to provide for people's needs to the end of time. One of our greatest needs is freedom from fear and this is what Jesus and Joseph promise us, that the Father cares for us, really cares, so " do not be afraid of anything"- practically the same words Joseph used, " give thanks to the Lord, invoke his name". (Responsorial Psalm)

Monday of the Thirteenth Week in Ordinary Time
Genesis 18: 16 -33; Gospel Mt 8: 18-22

There are several ways of looking at the story in today's reading. We could try to determine the enormity of the sins of the people of Sodom and be properly shocked at their wickedness. Or we might consider the social awareness and wonderful charity of Abraham in trying to rescue them. But, what appeals most to me is the attitude of the Lord- how eager and anxious God is to forgive the people, despite their degradation. This is our God, then, now and always- our God whose eagerness to forgive and forget is available to us now as it was for the people of Sodom then. It is incomprehensible that so many Christians seem to want to concentrate more on their sins than on God's loving kindness.
"Bless the Lord, O my soul;
And all my being, bless his holy name…
He pardons all your iniquities,
He heals all your ills." (Responsorial Psalm)

Tuesday of the Thirteenth Week in Ordinary Time
Genesis 19: 15-29; Gospel Mt 8: 23-27

Satchel Paige once said, "Don't look back. Somebody might be gaining on you." The Lord told Lot and his family not to look back to Sodom, but Lot's wife looked back and was turned into salt. Not only did she disobey God but she did not want to leave the past behind and launch out into a new life. How typical she is of many of us! The past is important to us, and those who forget the past are condemned to repeat its mistakes. But we cannot remain in the past. Life is ongoing. Life is adventure. Every new day, every new year, presents new challenges. The responsorial psalm tells us, "Your kindness, Lord is before my eyes, and I walk in your truth hand in hand with you day by day." Unlike the apostles who do not realize the power of your presence we fear nothing. So remember Lot's wife. But most of all, remember Jesus who never forgets us.

Wednesday of the Thirteenth Week in Ordinary Time
Genesis 21: 5, 8-20; Gospel Mt 8: 28-34

The Gospel depicts one of the strangest incidents in the New Testament, strange because it takes place in a pagan land. A herd of swine is destroyed, and the people beg Jesus to leave their neighbourhood. May be we should not try to seek out some deep meaning, but simply settle for the fact that Christ's mercy and compassion refuses to be confined to any place, any people, any time. This truth is also illustrated in today's first reading. Ishmael, Abraham's son by the slave girl is exiled by a jealous Sarah. But "the Lord hears the cry of the poor" (Responsorial Psalm). God takes care of Ishmael and promises to make a great nation of him. The Arabs today claim Ishmael as their father. If the Lord hears the cry of poor Ishmael, may we not expect similar loving care?

Thursday of the Thirteenth Week in Ordinary Time
Genesis 22: 1-19; Gospel Mt 9: 1-8

How could anyone put into words the anguish of Abraham whose hopes and life are dashed by the Lord's command? But God commands and Abraham will obey, even though this particular command will negate all God's promises. It is the ultimate test of faith and Abraham passes it gloriously. I don't pretend to try to solve whatever mystery there might be here. The whole incident may be a kind of preview of what God the Father will some day go through when his own son Jesus will be sacrificed. It is not for nothing that we see Isaac carrying the wood of the sacrifice. If you desire a moral from the incident, then, when the time comes in your own life that darkness covers all your hopes just remember Abraham our father in faith, call upon him and your faith will flower and in his name you will be blessed.

Friday of the Thirteenth Week in Ordinary Time
Genesis 23: 1-4,19; 24: 1-8, 62-67; Gospel Mt 9 : 9- 13

Today's first reading relates the continuing unfolding of God's promises to Abraham. Abraham loses Sarah his wife and arranges for his son Isaac's choice of a bride. Rebecca will be a worthy mate for him.
The Pharisees wonder why Jesus eats with tax collectors and sinners. The substance of his reply is, "That's where I belong. That's where I feel most at home." And he still does. The Eucharist is the family meal for sinners over which Jesus presides. The Church teaches that the Eucharist forgives sin. If tickets were required for Mass, they might read on one side, "Admit one sinner." And on the other, "Lord, I am not worthy to receive you, but only say the word and I shall be healed."
"Give thanks to the Lord for he is good,
For his kindness endures forever." (Responsorial Psalm)

Saturday of the Thirteenth Week in Ordinary Time
Genesis 27: 1-5, 15-29; Gospel Mt 9: 14-17

In trying to explain the dishonesty of Jacob and his mother in today's reading. St. Augustine writes, "It is not a lie, but a mystery." One can disagree. It certainly was a lie, but it may also be a mystery. Perhaps, as the New American Bible indicates (St. Joseph edition. P. 30), God does make use of weak, sinful humans to achieve his ultimate purpose. I suspect he prefers honesty at all time.
If the disciples of John are a little troubled at the laxity of Jesus disciples, one can hardly blame them. Their master John was a true man of God who prepared the Jews for Jesus and his teaching by preaching penance. Fasting was John's way of life. Jesus does not dispute that claim. Fasting is important and necessary for the follower of Christ, but it is not the whole of religious practice. The time will come when Jesus will be taken from the apostles, and then as a sign for their longing to be reunited with Jesus, they can fast.

Monday of the Twelfth Week in Ordinary Time
Genesis 12: 1 -9; Gospel Mt 7: 1-5

The realistic account of Abram's call in the first reading today hardly reveals the interior drama that took place in the hearts of Abram and Sarah. The Lord calls Abram to a new mission, and the old man accepts the call without hesitation. The call –and the promise- made no sense from the human point of view. But Abram trusted God; he believed; he put his whole life and future in God's hands. The result? "Happy the people the Lord has chosen to be his own". (Responsorial psalm) That is as true of us as it was of Abram. God has also chosen us to be his own. Are we happy to be chosen? Are we even aware of it? May the example and prayers of Abram, our father in faith, inspire us to let go our hold on the past, our hold on all possessions, and launch out into the unknown homeland of God's everlasting love for us.

Tuesday of the Twelfth Week in Ordinary Time
Genesis 13: 2, 5 -18; Gospel Mt 7: 6, 12 -14

"Treat others the way you would have them treat you; this sums up the Law and the prophets". In the abstract, that principle does not seem very noble; however, when it is evident in the thought and practice of a noble person like Abram, it takes on considerable attractiveness. A quarrel between the herdsmen of Abram and Lot brings about a showdown between the two. Conflict is abhorrent to Abram and he comes to the decision described in the first reading. As the head of the clan, he could have had first choice of the land. He gives that choice to Lot. This generosity, based unconditionally on his reverence to Lot as a person, adds to the stature of Abram as one of the world's most attractive of all God's creatures. He presents an ideal for every Christian. Following his example and making Abram's values our own is one of the best ways for all of us to enter through the narrow gate that leads to life.

Wednesday of the Twelfth Week in Ordinary Time
Genesis 15: 1 -12, 17 -18; Gospel Mt 7: 15 – 20

"Any sound tree bears good fruit, while a decayed tree bears bad fruit". Jesus might well have had Abram in mind when he proposed this truth. God's choice of Abram as the father of his people is justified in Abram's thinking and his whole manner of life. His finest fruit is his faith, his trust in the Lord's promise. Humanly speaking, there wasn't a chance in the world that God's promise could be fulfilled. But God speaks divinely, and Abram accept the promise. To bolster his faith, the Lord enters into a solemn covenant with Abram, telling him: "To your descendants I give this land…." God's covenant with Abram is sealed in the blood of animals. At the last supper, Jesus will make a new covenant with us, God's people now, and he seals it in his blood. "The Lord remembers his covenant forever." (Responsorial psalm). And he wants us to remember it too. That's why Jesus says, "Do this in remembrance of me."

Thursday of the Twelfth Week in Ordinary Time
Genesis 16: 1 -12, 15 -16; Gospel Mt 7: 21 – 29

Marriage customs change as humankind develops. What was approved for Abram then would hardly be acceptable today. Abram's lifelong desire for a son is gratified at long last, and he may well cry out, " Give thanks to the Lord for he is good" (Responsorial Psalm). It is a good prayer for us all. But what about poor Sarah? Just wait (till tomorrow). She who laughs last…..
Christ's words in the Gospel might well be the most terrifying warning he ever uttered. He tells us that following him is a way of life, consisting not in pious words but in acceptance of all that the Father chooses to ask of us. Being his followers implies being responsible for the faith he has given us and allowing that faith to shape our lives. "Anyone who hears my words and puts them into practice is like the wise man who built his house on rock". Building the house of religion on any other foundation makes no sense at all.

Friday of the Twelfth Week in Ordinary Time
Genesis 17: 1, 9-10, 15-22; Gospel Mt 8: 1 -4

The rite of circumcision was a sign with the very special religious meaning that Abram's descendants would be God's very own people. At last the moment has arrived for the fulfilment of God's promise to Abraham. Abraham's disbelieving laughter may seem disappointing after all the praise we have heaped on him. But, put yourselves into this. 99 year old shoes!! People his and Sarah's age do not ordinarily produce offspring. The Lord insists, however, and soon Abraham is going 'to see how the Lord blesses those who fear him' as he has feared and loved the Lord all his life. From preaching, now Jesus turns to healing. "Sir," the leper cries to him, "If you will to do so, you can cure me". Jesus touches him and says, "I do will it. Be cured". That saying, healing will of Jesus continues today. Jesus still holds out his healing hand in all the Sacraments.

Saturday of the Twelfth Week in Ordinary Time
Genesis 18: 1- 15; Gospel Mt 8: 5-17

God tells Sarah that she is going to have her promised child, and Sarah laughs. When God asks why she laughed, she says, "I didn't laugh". But God says," Yes, you did". I think God laughed too. Actually the meaning of the name Sarah is to give her child Isaac is "God has smiled". I like that. I suspect that God does more smiling than we think. I think he smiled at the centurion too. He was not even a descendant of Abraham and Sarah, but he had faith, which makes his a very special relative. "Just give an order," he says to Jesus, "and all will be well".
The last verses of today's Gospel fulfil a messianic prophecy and sum up Christ's life: "It was our infirmities that he bore, our sufferings he endured". What we suffer, he suffers. He walks by our side, and at the most difficult times, he carries us in his arms. This is the good news of the Lord.