Feast of the Holy Family

 It is interesting that for the wider world Christmas is all about family. Yet, for Catholics, there is a separate feast for the family in the Sunday after the Nativity of the Lord - the Feast of the Holy Family. I think that there is wisdom in this. Christ, Second Person of the Holy Trinity, precedes his earthly family, yet, born in time to the Virgin, he belongs, as all human beings do, to a family. He also unites, through the Cross, the human family so the distinctions and hostilities that divide us and originate from the chaos of Babel are done away with. It is in his flesh that we find harmony, peace and unity. These are all characteristics of the Holy Family in which Jesus grew to manhood in Nazareth. However, families, as we already know, do not possess peace. It must be founded on Christ. It is through God's grace that we can find the kind of family life for which we all long. Let us, therefore, pray that we can have some of that peace in our hearts and families this Christmas so that they will be the domestic church that testifies to the greatness of God's love in Christ Jesus. 

The Nativity of the Lord

 As I typed the heading to this blog entry I reflected briefly on why it might be better for Catholics and, indeed, other Christians to speak of this feat as the Nativity of the Lord rather than Christmas. The latter term seems to have been highjacked. Sadly, it also seems to have been objectified such that it is possible for someone to "steal Christmas" or to "cancel Christmas." The Nativity of the Lord is an irrevocable historical and cosmic event: "In the beginning was the Word, and he Word was with  God, and the Word was God... The true light, which enlightens everyone, was coming into the world. he was in the world, and the world came into being through him, yet the world did not know him... But to all who received him, who believed in his name, he gave the power to become children of God, who were born, not of blood or the will of the flesh or of the will of man but of God." (Jn 1: 1, 9-10, 12-13) It is impossible for the world to go back to a time when Jesus was not born. he has changed the whole nature of our reality through his incarnation. This is the source of our joy - that we know him and believe in him and that his life is in us. His glory, which has existed eternally in the life of the Holy Trinity, is shone into our hearts and no-one can steal it away from us: "Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope .through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who are being protected by the power of God through faith for a salvation ready to be revealed in the last time.. Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls". (1 Pt 1: 3-5, 8-9) 

I would like to take this opportunity to wish all readers of this blog a happy Nativity of the Lord and a blessed New Year. 

4th Sunday of Advent

 Today we have the delightful encounter between Mary and Elizabeth. The child in Elizbeth's womb joins in the joy both women feel as they marvel at how God has been at work in their lives. It would also have been some reassurance for Our Lady that an older woman would congratulate her on what was a controversial pregnancy. There is one person missing! That is Zechariah. At this point he is still struck dumb due to his disbelief at the angel's message. This is six months into Elizabeth's pregnancy and he still won't budge. He must have been very stubborn! It is only when the son is placed in his arms that he will give voice to faith. For the moment he is sulking. When we consider our own spiritual state at this point of Advent are we sulking? Are we being overwhelmed by the materialism and banal commercialism that surround us? Or, are we like Elizabeth and Mary, able to give voice to the blessings that God has bestowed on us since last Christmas and, in doing so, open ourselves up to the blessings he has in store for us in the weeks to come.

3rd Sunday of Advent

What strikes me about today's gospel is the contrast between John the Baptist's radical message and lifestyle compared to the advice he gives to those who ask him: "Teacher, what should we do?" (Lk 3: 12) Critics of religion often focus on the radical or weird phenomena that can manifest itself when people encounter the divine. However, like the advice given by Elisha to Naaman the Syrian (2 Kgs 5: 10) there is nothing extreme here. Thus, the road to conversion and holiness is to be found in a changes of behaviour that lead us to transform ourselves in the ordinariness of daily life. Let us, therefore, hanker after the miraculous or strange but dedicate ourselves to incremental improvements in our following of the gospel so that over time we may know and love the Lord more and more. In this way we will come to experience the joy of those who know the gospel to be true and the power of God to be real: "Rejoice in the Lord always; again I will say, Rejoice. Let your gentleness be known to everyone. The Lord is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and minds in Christ Jesus." (Phil 4: 4-7)

2nd Sunday of Advent

I like to think of St Luke, at this stage of his gospel, leading us with the camera like a movie director. He starts with the wide lens that takes in the Roman Empire. Then he zooms in on Judea and its provinces. Finally, he arrives at the striking figure of John the Baptist, wild eyed, dressed in camel skin with shaggy hair preaching by the River Jordan in the wilderness. The stage is now set for the public proclamation of the Good News that the plan of salvation, prefigured in the prophets, is being brought to fulfilment! The annunciation made to Our Lady is about to be revealed to an unsuspecting world. We, too, are recipients of this Good News and it is designed to bring about a renewal in us so that we yield the harvest of the Kingdom in our lives. The prospect of this renewal also brings about a harvest of joy as we see in St Paul's letter to the Philippians. Just like St Luke, Paul can see the big picture and this gives him optimism that his ministry will not be futile in their midst. On the contrary, he is able to write: "I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ." (Phil 1: 8) Let that optimism fill our hearts, too, ith joy even as we are surrounded by commercialism and materialism this Advent.

1st Sunday of Advent

The first half of Advent is not about preparing for the birth of Jesus at Christmas. It is about another coming which will be that of our Lord in glory. This coming, predicted by Jesus during his earthly ministry, has some similarities with the first coming of the Messiah: first, we do not know when it will occur; second, it is being prepared for by a Chosen People, with the Jewish people for the first and the Church for the second; third, both comings are informed by the person of Jesus Christ - second person of the Holy Trinity and son of Mary. There are also, however, some differences: the first coming was in lowliness and humility in the stable at Bethlehem while the second will be in glory; the first coming came to a world with no definitive answer to sin and death while the second fulfils the victory of the resurrection; in the first coming Jesus appears as the son of a Galilean peasant while in the second he reigns as Christ the King.

What are the implications for us of this mystery? We must not live as if the world has no hope or that evil has any chance of success. We should not try to redeem ourselves from our sins through our own efforts. We, however, are not called to be passive. On the contrary, we need to work as hard as we can to prepare for that Day. This will happen either before or after our physical, individual deaths. What we do know is that both the living and the dead will be caught up in the same reality and participate in the same judgment: "For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will be no means precede those who have died." (1 Thess 4: 15) Thus, the Early Christians and ourselves live with the same hope, the same expectation, and have the same mission. We can take the exhortation of St Paul as being addressed to us in 2021: "Beloved, may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints." (1 Thess 3: 12-13)

Feast of Christ the King

 I think it is important that we realize that the Kingdom of God is not like some territorial entity with a sovereign ruling over subjects who live there. We hear in the second reading: "To him who loves us and freed us from our sins by his blood, and made us to be a kingdom..." (Rev 1: 5-6). The kingdom we are talking about today is founded on love and composed of those who have been freed from their sins by the sacrifice of the Cross. Yes, we are the kingdom. The rule of Christ is manifested in his Church. This reality which is simultaneously spiritual and temporal is articulated and actualized through the sacraments. St Paul wrote to the Romans: "For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit." (Rm 14: 17) The kingdom is therefore not a mechanism for ruling the world rather the inbreaking of the new creation that will reach its fulfilment in Second Coming when the "Lord of lords and King of kings" (Rev 17: 14) will take full possession of the reality founded on and informed by his passion, death and resurrection. In the letter of Peter we read: "But you are a chosen race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light." (1 Pt 2: 9) It is that dignity and mission that we celebrate today as we acknowledge Christ to be our king and ourselves to be his kingdom.

33rd Sunday in Ordinary Time

Jesus today is delivering his "Sermon on the Mount of Olives" which is a eschatological discourse to prepare his disciples for the "last things." Just as in the Gospel of Matthew, Jesus sits down on a mountain to deliver an authoritative teaching except, this time, he is not in Galilee but on the Mount of Olives where it was expected that the dead would rise at the end of time. This is evident to today where one can see all of the tombs on the Mount. He is also opposite the temple on which he shut down after his messianic entry to the city (Mk 11: 15-19 ) and declared its redundancy in the parable of the fig tree (Mk 11: 12-14, 20-25). In this sermon he tells his disciples of the signs of the end times but he doesn't give them any date or time. The message for the Early Christians and for us remains the same and is given at the end of the chapter: "Therefore, keep awake - for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly. And what I say to you I say to all: Keep awake" (Mk 13: 35-37) What is the effect of this teaching on our lives in 2021? It serves to exhort us to self-discipline so we do not yield to temptation and self-indulgence and lapse into despair that results. St Paul wrote to the Romans: "Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; the night is far gone, the day is near. Let us lay aside the works of darkness and put on the armour of light; let us live honourably as in the day, not in reveling and drunkenness, not in debauchery  and licentiousness, not in quarreling and jealousy. Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires." (Rm 13: 11-14)

32nd Sunday in Ordinary Time

The Lord praises the woman today who gave "out of her poverty" as opposed to those who "contributed out of their abundance." It is always easy to give to people when we have lots of money or time or other assets. It is when the going gets tough, as we see also with the widow in the first reading, that we tend to shut down, turn inward and look to ourselves. The mystery of the Cross is that we trust in God even when things are grim. We believe in God's love for us even when there is suffering and grief. The great example of such love is St Maximilian Kolbe who gave of himself to the end in the hell that was Auschwitz. Such saints help us to strive to imitate the Lord and to trust in God's providential care in all circumstances - good or evil.

31st Sunday in Ordinary Time

The episode from today's gospel is one of the few occasions that we see Jesus and someone from the Jewish establishment having a mutual and civil conversation. Jesus sets us an example in his willingness to dialogue Both parties to the exchange find common ground and Jesus relies to the scribe saying: "You are not far from the kingdom of God." (Mk 12: 34) As believers we need to follow the advice: "Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you, yet do it with gentleness and reverence." (1 Pt 3: 15-16) It is interesting to see though that: "After that no one dared to ask Jesus any question." (Mk 12: 34) It appears that the onlookers wanted not to learn or discuss religious matters but wanted to have a verbal brawl. Jesus by acting in such an open and reasonable manner was clearly not going to provide them with more sport. As a man from Galilee and the reputed son of a carpenter he should have been easy to defeat but they could not better him in debate. No wonder they got angry!

30th Sunday in Ordinary Time

The healing of Bartimaeus, I think, can be relate to the healing of the blind man at Bethsaida (Mk 8: 22-26). In the latter the man is brought by friends to Jesus and has his sight gradually restored. After this he is told to go home and not to even enter the village. Bartimaeus, by contrast, cries out on his own initiative and refuses to be ignored. He comes to Jesus and after requesting to be able to "see again" is immediately cured and follows Jesus "on the way." "On the way" is a marker for discipleship but it is also the way of the triumphal entry into Jerusalem and the Passion which follow on from the story. Between the two episodes there is a block of teaching about what it means to be a disciple. The metaphor of vision can be applied to all those in the Markan community who have an inadequate understanding of what discipleship means. Like the man at Bethsaida, many are brought by others to the faith and only gradually receive an understanding of it. The attitude of Bartimaeus, who throws of his cloak and humbly asks to be able to see, contrasted with the inadequacy of the Apostles as they squabble about status, is to be emulated. Catholics today can sometimes be dazzled by the glorious artistic and liturgical heritage of the past when the Church seemed to be so much more impressive. The way of suffering and the Cross, St Mark would tell us, is the mark of true discipleship.

29th Sunday in Ordinary Time

I think that we are so accustomed to the idea of Christ bringing about our salvation through the Cross that we forget, to a worldly way of thinking, how weird it is. The First Reading shows us how the prophecy of Isaiah of the Suffering Servant meant that this idea already existed in the Jewish religion yet St Paul found that the idea of the Messiah dying on the Cross was preposterous to the Jews: "For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles..." (1 Cor 1: 22-23). Even in his own ministry, he had to explain to his flock how despite all his failures and imprisonments the power of Christ was still at work in him and in those who conformed to Christ. This was even the case when his prayers were not answered: "Three times I appealed to the Lord about this, that it would leave me, but he said to me, 'My grace is sufficient for you, for power is made perfect in weakness.' So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong." (2 Cor 12: 8-10) When we look at the Gospel for today can we recognize in ourselves the desire to lord it over others? Are we striving to compete for recognition or influence in our parishes and communities or are we genuinely looking to be of service by making available to others our gifts and charisms? The temptation to rule over others is always there as it was in the temptations in the desert at the start of Jesus' earthly ministry: "Again the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendour; and he said to him, 'All these I will give to you, if you will fall down and worship me'." (Mtt 4: 8-9) That is not what we, as clergy and faithful laity, should aspire to: "But it is not so among you; whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not o be served but to serve, and to give his life as a ransom for many." (Mk 10: 42-45) 

28th Sunday in Ordinary Time

The story of the rich, young man is one of my favorites from the Gospel according to Mark. The young man, who has probably inherited his wealth, thinks that he can likewise inherit eternal life. How does one inherit something? Usually, it is because you are family. When the young man asks "what must I do" he is effectively asking to be adopted. Jesus responds with a list of commandments and the young man, who kept these from his youth, still feels dissatisfied. What must it have been like for someone to have Jesus look and them and love them! However, then comes the challenge: "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." (Mk 10: 21) In order to aspire to true sonship the rich young man will need to become one of the poor ones, the anawim, whose only hope is in God and his fatherly, providential care. In other words he must imitate Jesus himself who trusts implicitly and absolutely in the love of the Father: "... who, 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 the cross." (Phil 2: 6-8) Such is the way of children as we heard in the gospel from last Sunday: "Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." (Mk 10: 15) The rich young man: "was shocked and went away grieving." (Mk 10: 28) To grieve is to have lost something or to have someone we love die. The rich young man has the illusions of his own righteousness shattered. He is also confronted with his attachment to earthly possessions that prevents him from experiencing true intimacy with God. The challenge for each one of us is to know whether we control our possessions or do they "possess" us. Let us not be afraid to ask the question and to experience Jesus' loving gaze as he transforms us by his love and enables us, by his grace, to use what we have for others and thus become true children of our heavenly Father. 

27th Sunday in Ordinary Time

Today's Gospel reading features Jesus' teaching on marriage which was difficult for the disciples then and remains even harder for the New Zealand society of today. Jesus rebuffs the Pharisees and: "Then in the house the disciples asked him again about this matter." (Mk 10: 10) Clearly, the uncompromising attitude of Jesus towards marriage has never been popular. In addition, Jesus told them and therefore us, that: "But from the beginning of creation, 'God made them male and female'." (Mk 10: 6) The reason why the teaching is difficult is because it focuses not on human weakness and fallibility but on God's will. His desire was that human beings be true, united and committed existed from the beginning. We can see from the evidence of our own family and friends, let alone wider society, that this is hard to do. What is the answer? Do we simply forget about God and do away with marriage and the laws pertaining to it? St Paul would surely answer: "What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would have not known sin." (Rm 7: 7) We need to recognize that: "... the law is holy, and the commandment is holy and just and good" (Rm 7: 12) because our heavenly Father, also, is holy, just and good. The law on marriage and other matters calls us to holiness and helps us to recognize our faults: "but sin is not reckoned when there is no law." (Rm 5: 13) We need, however, not to stop at that. In the Gospel reading we continue on to hear about Jesus welcoming the children. This gives us our answer. We cannot abide by the law alone. We need to have trust and hope in Christ Jesus so that we may be healed and forgiven. In doing so we will be able to advance in holiness and see that the law is indeed good as the Father willed it from the beginning. Again, with St Paul, we can say: "So I find it to be a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord!". (Rm 7: 21-25)

26th Sunday in Ordinary Time

The sequence of sayings we are given today seems a little like those we encounter in the Sermon on the Mount. On this occasion they are prompted by a query from the disciples of John the Baptist so the teaching is indicative of what distinguishes disciples who follow The Way from the followers of John. Each of these tilt against negativity: "Do not stop him," "If any of you put a stumbling block" and "If your hand causes you to stumble." The focus is on the attitude of the disciple and not the worthiness or righteousness of the other who is to be received with graciousness and gratitude. John preached a judgement of fire; Jesus preaches a vindication of grace. It is incumbent on Jesus' disciples to get be an obstacle to the working out of grace which is the inbreaking of God's Kingdom through Jesus' person and preaching. This gives me pause for thought. In what ways have I been an obstacle to grace in my life? What can I do to better cooperate with grace in the moments of the everyday and my personal relationships? In order to do this we need to have a strong commitment to be disciples of the Lord who are positive and committed to acting in accordance with his purposes and not our own. Often this requires turning the other cheek, going the extra mile and forgiving others who sin against us from the heart. None of this is easier which is why we must be constantly attentive to the Word and pruned by it for: "... it is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where the worm never dies and the fire is never quenched." (Mk 9: 47-48)

25th Sunday in Ordinary Time

Today we hear of the disciples arguing among one another about "who was the greatest." (Mk 9: 34) We could also insert in there a number of other options such as who was the "most Catholic," the "most pious" or the "most liturgically correct." There are all sorts of ways in which Catholic can strive to compete with one another or vaunt themselves over others. It is interested that when challenged by Jesus the disciples are silent. This silence indicates that they are already aware or realize, in Christ's presence, that their behaviour is unworthy of disciples of the Lord. Whether it is in the parish or on the internet how many people are mindful, when they write or say something in the particular forum, that what they have to do or say is worthy of their vocation as Christians? Such challenges existed in the Church from the beginning as the early Christians had to learn not to project their interior conflicts onto one another: "Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you?" (Jm 4: 1) The advice for them remains valid for us: "We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people's trickery, by their craftiness in deceitful scheming. But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body's growth in building itself up in love." (Eph 4: 14-16) The key to this growth in discipleship is to be found in our willingness to serve  for: "Whoever wants to be first must be last of all and servant of all." (Mk 9: 35)

24th Sunday in Ordinary Time

The episode given us in the Gospel for today comes immediately after the cure of the blind man at Bethsaida (Mk 8: 22-26). In that healing the man has his sight restored gradually. Applying this to the disciples and to Peter, in particular, their understanding of Jesus' identity and ministry was incomplete. This is illustrated most clearly in Peter having the temerity to rebuke Jesus when he foretells his Passion and resurrection. He is still attached to a worldly concept to messiahship. Other misunderstandings, about Jesus and what it means to be a disciple, follow in subsequent chapters. These include quarrels as to who is the greatest (Mk 9: 33-37), the importance of riches (Mk 10: 23-31) and the desire for status (Mk 10: 35-45). It is Bartimaeus who cries out: "Jesus, son of David, have mercy on me!" (Mk 10: 47) who comes to kneel before Jesus, naked and trembling and says: "My teacher, let me see again." (Mk 10: 51) He has a limited understanding about Jesus yet he knows what he wants. He desires not to be the greatest or to be rich or to have status but only to see. Jesus responds: "Go; your faith has made you well." (Mk 10: 52) It is in this way that we can understand why Peter is lacking when he remonstrates with Jesus. Jesus replies to him: "Get behind me Satan! For you are setting your mind not on divine things but on human things." (Mk 8: 32) 

The only way that we can see Jesus for who he is and bear the scandal of the cross is by faith. This means that we must approach God not from a position of strength but of weakness. When we understand this we will have the sight to see the truth and to follow Jesus as a true disciple just as Bartimaeus did: "Immediately he regained his sight and followed him on the way." (Mk 10: 52) Saint Paul understood this when he said: "So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong." (2 Cor 12: 9-10)

23rd Sunday in Ordinary Time

Today we have the second of two healing miracles of Jesus that follow on from the declaration of Jesus regarding the priority of religion of the heart over a religion based on ritual purity, as well as declaring all foods clean (Mk 7: 19). The first miracle involves the daughter of the Syrophoenician woman and the second being the healing of the deaf-mute. In both cases Gentiles approach Jesus asking him to cure someone who is unable to speak for him or herself. For people who are outsiders or marginalized there is the possibility of being "of a fearful heart." (Is 35: 4) There is seemingly no way for them to be heard by God and they suffer in silence. In both cases Jesus effects a healing with one being from a distance and the other from laying on of hands, etc. Either way, the Gentiles, who are outside of the Jewish religion find that in the messianic age, manifested in healing and vindication for the lowly, is also for them: "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy." (Is 35: 5-6) It is through faith in Jesus that they gain access to the gifts that God has for those who love him, despite not belonging to the Chosen People. Ultimately, it is through the cross that this treasure of grace is made available to all peoples which unites them as one family: "But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall that is the hostility between us. he has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the the two, thus making peace, and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it." (Eph 2: 13-16) This family is manifested in a sacramental way in the Church which serves the mystery that has made it one. Like those who were witnesses to the healing of the deaf mute we cannot help but testify to the marvels that the Lord has done and proclaim the joy of the Gospel: "They were astounded beyond measure, saying, 'He has done everything well; he even makes the deaf to hear and the mute to speak'." (Mk 7: 37) 

22nd Sunday in Ordinary Time

 The key to today's Gospel is not some binary opposition between institutional and "Gospel" religion. The most important factor is the human heart. Jesus quotes the prophet Isaiah: 'This people honours me with their lips, but their hearts are far from me'" (Mk 7: 6) and later adds: "For it is from within, from the human heart, that evil intentions come." (Mk 7: 21) The heart is the centre of the person. It is there that God speaks to us and from there we respond. The Italians say that "the habit does not make the monk." Our prayer and other religious practices are fruitless if our hearts are not engaged and we are not acting out of love. A number of times I have had occasion to counsel people about their marriages and the conclusion I arrived at was that in order to endure in the relationship that the person needed to act not out of duty but from love. It is love that transforms the heart and makes us able to live according to the Gospel and bear the fruit of the virtues: "If I speak in the tongues of mortals or of angels, but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing." (1 Cor 13: 1-3) 

21st Sunday in Ordinary Time

Today we hear one of the most disturbing phrases in all of the New Testament: "Because of this many of his disciples turned back, and no longer went about with him." (Jn 6: 66) On this particular occasion it happened to be Jesus' teaching on the Bread of Life which he reveals is, in fact, his flesh for the life of the world. It is this mystery which is the key to the life he has to offer: "Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you." (Jn 6: 53) The discussion is no longer about nourishing the body but about experiencing the life that the heavenly Father desires for us through his Son in the Holy Spirit. What, however, is the teaching that proves to be an obstacle to faith in Jesus Christ in 2021? Throughout history the ecumenical councils have shown that different ages have different questions and those who assail the Catholic Church are often convinced of their correctness of doctrine whether it is of faith or of morals. It is then that the Church is called to be truly prophetic. I can think of Pope St Paul VI who stood up for the teaching of the Church on sexuality in Humanae Vitae. For many then and still today it is a hard teaching. Yet, his words have proved in subsequent decades to be prophetic. I expect that the teachings of Popes St John Paul II, Benedict XVI and Francis will also prove in time, despite their hardness, to be likewise prophetic. I do not pretend to know nor understand entirely the mysteries of the faith and for me, too, some of these are heard teachings. Nevertheless, mindful that the Church and God's truth is so much greater than me, I find myself conforming to the reply of St Peter: "Lord, to who can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God." (Jn 6: 68-69)

Assumption of the Blessed Virgin Mary

The key to this great feast I think is to be found in the second reading where St Paul writes: "Christ has been raised from the dead, the first fruits of those who have died." (1 Cor 15: 20) If I do not have a proper understanding of the Resurrection then I will not be able to make sense of the Assumption. That Jesus had truly a human body, just like ours, which was transformed and glorified to leave an empty tomb is the supreme manifestation of divine power. It cannot be explained in any other way. That Our Lady, truly possessing a human body, just like ours, can also be transformed and glorified through association and cooperation with her son Jesus shows that the action of divine power is not restricted to the person of Jesus, Jesus was not divinized in the Resurrection but his divinity was vindicated in the face of evil, death and corruption. The Assumption reveals in an unequivocal way how the Resurrection was not just some divine party trick but a fulfillment of the mission and teaching of Jesus which reveals God's action and plan in history in a whole new and irrevocable way. His plan, his life, his glory are unstoppable. The Assumption is the first fruits of his everlasting Kingdom. The question for us is: do we have enough faith and love to be subjects of that Kingdom so as to continue to be part of the harvest for eternal life?  

20th Sunday in Ordinary Time

We hear today that: "The people began to complain..." (Jn 6: 41) and that they do so among themselves (Jn 6: 43). They do not want to challenge Jesus face to face. Jesus, in response, makes a connection with the Hebrews in the desert during the Exodus. There we find that from very early on the people complain against Moses and Aaron (Ex 16: 2; 17: 3; Num 11: 1; 20: 3) Jesus' teaching, like the hardships in the desert, test the faith of those who listen to him. They can accept that he has fed them with bread but they cannot believe that he can feed them with himself as the Bread of Life. Likewise, the Israelites could accept being brought through the Red Sea out of Egypt but do not believe that God will sustain them in the desert. The question for us, as missionary disciples of the Lord, is what are the limits on our faith. We accept that Jesus died and rose again but can he guide the Church today? Can he rescue us from all of the perils of atheistic materialism and other hostile ideologies that surround us and seek to marginalize, if not destroy, the Faith? Our faith has to be real. Our trust in Providence and power of God to save must find expression in our day to day conduct and not just in a ritualized faith that affirms the Real Presence of Christ in the Eucharist. We must also testify to how God has worked in our own lives to bring joy, healing and love that liberates and consoles. If we do not, we risk being like the Israelites who complained against God and the Jews who complained about Jesus.

19th Sunday in Ordinary Time

Today we continue with the Bread of Life discourse by Jesus at the synagogue in Capernaum. That this discourse is recorded as having taken place in a specific place at a specific time by a specific person is important. We are constantly amazed, if not scandalized, by the Incarnation and the miracle that is the Holy Eucharist. We can, perhaps, empathize with the congregation at the synagogue who complain just as their ancestors did in the desert, about the power of God. Surely, it is reasonable to say: "How can this man give us his flesh to eat." (Jn 6: 52)? Nevertheless, the fullness of God, revealed in Jesus Christ has power to save and to do so through something so unlikely as the Cross and the Eucharist, in which he gives us the fruit of his sacrifice. As Catholics we need to sit with this discourse and use it to help us reflect on what the Mass is for us and how we receive it: "Very truly, I tell you, whoever believes has eternal life." (Jn 6: 47) We need not marvel at those who do not believe. All they see is bread and wine. For us, the People of God, the Eucharist is Jesus Christ and we come to know and love him through it as we receive him under the form or bread and wine: "Those who are unspiritual do not receive the gifts of God's Spirit, for they are foolishness to them, and they are unable to understand them because they are spiritually discerned. Those who are spiritual discern all things, and they are themselves subject to no one else's scrutiny. 'For who has known the mind of the Lord so as to instruct him?' But we have the mind of Christ." (1 Cor 2: 14-18) 

18th Sunday in Ordinary Time

Today's episode from John's Gospel comes after the miraculous multiplication of food and the attempt by the crowd to make Jesus their political leader. Jesus withdraws and then walks across the water to rejoin his disciples in Capernaum. The crowd, who tried to make him king, is puzzled. They question Jesus who does not respond to them directly but answers with a statement of his own: "Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves." (Jn 6: 26) The motivation for following Jesus is important. Just like the woman at the well, initially, they are interested in physical/worldly security. She said: "Sir, give me this water , so that I may never be thirsty..." (Jn 4: 15) and the crowd says: "Sir, give us this bread always." (Jn 6: 34) Unlike the woman, who trusts in Jesus and acknowledges that he is a prophet the crowd are scandalized by him and his lowly origins. Despite the multiplication of food they cannot see that Jesus is giving them a new food designed for their eternal salvation rather than physical nourishment. As for ourselves, when we consider why we go to Mass and belong to the Catholic Church, we always need to keep Christ at the centre along with the message of salvation. In a reductionist world, obsessed with scientific data, there is a tendency to de-spiritualize or de-mythologize the sacraments. Never let us cease to be amazed at what God does for us in the sacraments especially the Holy Eucharist. 

17th Sunday in Ordinary Time

Today we hear: "A large crowd kept following him, because they saw the signs he was doing for the sick." (Jn 6: 2) Catholics believe that the Church is not just a fellowship of believers but also a prolongation of the Incarnation. It is through his Bride/Body that Jesus, Spouse/Head, continues his earthly ministry. Why is it in 2021, therefore, that anyone would want to follow Jesus, become Catholic or attend Mass? Surely it is for the same reasons as in the times of the Gospel! The signs that are done for the sick can be many. healings of loneliness, depression, physical ailments, mental illness, hopelessness, sin and so forth. All of these are to do with the cross and the power of God presently and actively working in the present day rather than some historical account that drifts further and further into irrelevancy. After all, the Scripture is a living Word that cuts finer than a "two-edged sword" (Heb 4: 12). Rather than concentrating on apologetics and looking to convince people through academic or philosophical arguments we need, as Catholics, to testify to the healing, liberating and joy inducing power of God in our own lives, inside and outside the sacraments. St Paul told the Corinthians: "My speech and proclamation were not with plausible words of wisdom, but with the demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God." (1 Cor 2: 4-5)

16th Sunday in Ordinary Time

The disciples today are depicted as returning from their missionary tours to debrief with Jesus. Jesus, in turn, shows his concern for their welfare and ultimately, also, that of the crowd who follow him and the disciples as they go on retreat. Jesus takes the lead and teaches the crowd: "...because they were like sheep without a shepherd." (Mk 6: 34) It is clear that it is Jesus who directs the mission. This is also the case in the Second Reading as St Paul indicates that it is through the agency of Christ Jesus that salvation is brought about. Jesus does not only do this through his preaching but through his person: "in his flesh he has made both Jews and Gentiles into one" and "might reconcile both groups to God in one body through the cross" (Eph 2: 15-16) In the Mass we have both the liturgy of the Word and the Sacrament. These are efficacious in us when we are empowered to become missionary disciples and are united in the one body. The power, always, is that of Jesus working with us and in us through the Holy Spirit to the glory of God the Father.

15th Sunday in Ordinary Time

Today Jesus sends out the Twelve. He gives them minimal instructions, however, he does give them: "authority over unclean spirits." (Mk 6: 7) When we think of the mission of the Catholic Church today what do we think of? Do you need a doctorate in theology? Do you need more money? Do you need more scientific proof of the existence of God? No, of course not! We are called to get on with it. We have encountered Christ and been converted by him to see the world and, indeed, the Universe through the lens of the Gospel. As disciples, we continue to grow deepen and learn what it means to know Jesus and, in communion with the Holy Father in Rome and the bishops of the world, we work together to grow the Kingdom of God in our midst. Last of all, each of us has the mission. It is the same mission as that given to the Twelve. Thus, as missionary disciples, we have the courage to embark on our mission even when we are not sure that we have all of the resources or wherewithal to do so. What we do know is that we have been sent and that in baptism and confirmation we have authority over unclean spirits. The evidence of our mission will be the healing and reconciliation that result: "So the twelve went out and proclaimed that all should repent. they cast out many demons, and anointed with oil many who were sick and cured them." (Mk 6: 12-13)

14th Sunday in Ordinary Time

Sometimes it seems that we are set up for failure. I can think of all the campaigns of education and parishioner mobilization that have occurred in recent years such as that against abortion in the 1970s and more recently against the de-criminalization of abortion and euthanasia. In all of these Catholics have been defeated. This week's readings also speak of failure: "Whether they hear or refuse to hear" (Ezk 2: 5) along with: "And they took offense at him... And Jesus could do no deed of power there." (Mk 6: 5) Even Jesus was not listened to! Should the Church, the Bride/Body of Christ, expect things to be different? We should take St Paul's attitude to be our own: "Three times I appealed to the Lord about this, that it would leave me, but he said to me, 'My grace is sufficient for you, for power is made perfect in weakness.' So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me." (2 Cor. 12: 8-9) We, as Christians, are not called to save the world but to love it. It is through loving it, even if that involves tough love, that the power of Christ which brings about salvation through the mystery of the Cross, will be active in our world. Let us, therefore, not give up in proclaiming the truth and asserting Church teaching so that: "Whether they hear or refuse to hear (for they are a rebellious house), they shall know that there has been a prophet among them." (Ezk 2: 5) 

13th Sunday in Ordinary Time

I read in a commentary that it is important in today's gospel that the woman with the hemorrhage "touches" Jesus. The crowd is around him jostling and bumping into him and the disciples. Yet, it is the woman who deliberately touches Jesus and trusts that in doing so she can be healed. How many people are observers of Jesus or bump into him but are unaware of who they have encountered? When I attend Mass do I want to touch Jesus or am I part of the crowd? Our focus needs to be on the Lord with all other aspects of the social and cultural situation taking a second place. In the gospel of Mark it is so often the unlikely people who "get" Jesus. They are the outsiders or those who are ritually unclean. One of the first things we need to do in order to reach out to Jesus is to perceive our own need of healing. It is then that we are open to the healing power of the Lord in whatever part of our life that it is required.

  

12th Sunday in Ordinary Time

Jesus asks the question: "Why are you afraid? Have you still no faith?" (Mk 4: 40) This remains valid for Christians today. We are not in a boat but we are buffeted by the pandemic, sex abuse scandals, declining numbers at Mass, hostile ideologies and our own private worries. The first reading reminds us of the majesty and omnipotence of God. Job suffered terribly even though he was righteous. He could not fathom God's ways and neither could his companions who kept insisting that he must have sinned. The effect of Christ is testified to in the second reading. We do not live in a perilous, unpredictable or aimless Universe. We are not crushed by suffering or persecution. It is the love of Christ that urges us on since his death and resurrection are the ultimate guarantee of God's power to save. We have the first installments of this salvation already at work in us and this gives us great joy and a sense of purpose. Let us not be intimidated by spiritual or material threats. We have been baptized into Christ and it is he who will vindicate his life in us: "So if anyone is in Christ there is a new creation: everything has passed away; see, everything has become new!" (2 Cor 5: 17).

11th Sunday in Ordinary Time

Today's readings speak of God's plan as dynamic, growing and imbued with immense potential. The mustard seed grows from a tiny grain to a large shrub. The gospel message sown in us, in the garden of the Church, will grow if we let it. We feel within ourselves, however, a tension. We are in a process of growth and we want to reach our potential. This is not surprising in a culture predicated on instant gratification. St Paul says: "... even though we know that while we are at home in the body we are away from the Lord - for we walk by faith, not by sight." (2 Cor 5: 6-7) We know that this life is good yet it is not where we belong. The important thing is to know that with God as our loving Father this tension is not unfruitful. It causes us to imitate the Lord who was always faithful to the mission of salvation knowing that the will of the Father is our greatest happiness: "Yes, we do have confidence, and we would rather be away from the body and at home with the Lord." (2 Cor 5: 8) So, we should be grateful for our earthly existence, our bodies and even the sufferings we endure as we strive to live in this world. Our aim is to please God and respond to his grace: "So whether  we are at home or away, make it our aim to please him." (2 Cor 5: 9)

10th Sunday in Ordinary Time

 Despite many advances in technology and science, along with the prosperity and comfort that come with them, many people in New Zealand still experience hardship and unhappiness. New Zealand has been described as "Godzone" and is seen by many overseas as an earthly paradise for its natural beauty and abundant resources. However, like the first humans in our first reading for today, the impact of sin divides us and causes shame. The man blames the woman and the woman blames the serpent. The humans feel shame and experience vulnerability where previously they enjoyed the garden in peace. In the gospel Jesus is opposed by both the scribes and his family. The former think he is evil while the latter think he has "gone out of his mind." (Mk 3: 21) Jesus is uncompromising in continuing his mission given to him by the Father. He is the one who will enter the house, bind up the strong man, that is the devil, and plunder his possessions. The opposite of what happened in the Garden of Eden is about to take place. Jesus will institute a new human family no longer afflicted by division, shame and vulnerability in each other's presence and with God. This reality, the Kingdom of God, is already present but the old order is yet to fully pass away. We experience the gifts of the Holy Spirit while at the same time we know ourselves to be subject to weakness and finitude. The key thing is for us to continue to walk by faith and live as Christ taught us knowing that he has prepared a future in which the Kingdom will be fully revealed. Saint Paul tells us: "So we do not lose heart. Even though our outer nature is wasting away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, because we look not on what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal." (2 Cor 4: 16-18)  

Feast of the Body and Blood of Christ

I think this feast needs to be seen together with the feast of the Word of God which occurs on the Third Sunday in Ordinary Time. The Blessed Sacrament does not exist in a vacuum. It exists in relationship with the other presences of Christ in the Mass: people, Word, priest and Blessed Sacrament. When we adore the Blessed Sacrament outside of the Mass we prolong that moment in the Mass when the priest elevates the consecrated Host and the chalice containing the Precious Blood. We acknowledge that Christ is present to us in this mystery in an enduring and substantial way. We contemplate not bread or wine but rather Emmanuel - God with us. It is not only the crucified Lord but the whole of our Lord, glorified in the resurrection, who is made present to us under the form of bread and wine. To this end not only the consecrated Host is holy but also the priest, the Word and the people. Parishioners are encouraged to adore the Blessed Sacrament as well as honour Christ in all the other ways that he is present to us. This means to love one another and forgive each other for our faults: "But you are a chosen race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy." (1 Pt 2: 9-10)

Feast of the Most Holy Trinity

After Pentecost the Church enters Ordinary Time, that is, counted time in which every Sunday is a celebration of the Resurrection. Initially, however, we have a number of feasts which amplify and elaborate the mystery which have have encountered during the Easter season. In a way it is a communal experience of mystagogia, that is, a reflection and deepening of understanding that comes from experiencing the sacraments and the mysteries of the faith. Today we celebrate the feast of the Most Holy Trinity. To articulate and understand the revelation of God as an infinite dynamic synthesis of eternal, personal and unadulterated love is beyond us. God must be experienced rather than explained or described. Let us ask the Holy Spirit into our hearts so that we may experience God's love and in doing so become participants in the cosmic dance (circumincessio) that is the Holy Trinity. It is this amazing God into whom we have been baptized and who we are to follow by making disciples of all nations starting with our own communities knowing that the one who has called us is also with us: "And remember, I am with you always, to the end of the age." (Mtt 28: 20)

Pentecost

Catholic faith is not restricted to what is revealed by Jesus in his earthly ministry. In the gospel today we hear: "When the Spirit of truth comes, he will guide you into all the truth." (Jn 16: 13) The Holy Spirit, whose presence is recognized by the fruits of the Spirit that we hear of in the second reading, continues to be mediated through the Church which prolongs the Incarnation in the world. This mediation allows for the Church to be guided and informed by the Holy Spirit. Every Sunday we call done the Holy Spirit to transform the bread and wine we bring into the substantial presence of the Lord. Likewise, all of the other sacraments bring about changes so as to further the mission of the Church and nourish us as members of Christ's body. Thus, when we recite the Nicene Creed, subsequent to professing our faith in the Holy Spirit we also say: "I believe in one, holy, catholic and apostolic Church." We can believe in the Church, even though its members can be sinful or misguided, because it is guided by the Holy Spirit and does not deceive us. No one can fully understand the mystery of Christ at work in the Church but we do know that when we are true to the teachings of Jesus and open to the Holy Spirit we are the presence of Christ to a world which badly needs the joy and love that comes from encountering the Lord.

Ascension of the Lord

One thing, in particular, is puzzling to me about the Ascension of the Lord. St Luke has two accounts of the same mystery with one happening at the end of his Gospel (Lk 24: 50-53) and the other at the start of the Acts of the Apostles (Acts 1: 3-11).  These two do not match up completely and you would have thought, that since one was a sequel to the other, a single mention narrative would be sufficient. On reflection I think of it this way - the first account is Jesus farewell to the apostles as he returns to the Father. This fills the disciples with joy as they realize in this  Jesus' divinity: "And they worshipped him." (Lk 24: 52) The second account is a prompt to mission and a reminder that Jesus will return in glory: "Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven." (Acts 1: 11) The message is the same for us today. We should rejoice that Jesus Christ is indeed fully human and fully divine and that his mission of salvation has been accomplished through the resurrection. At the same time, we should be mindful of our own role in continuing that same mission. In other words, let us not stand staring into space longing for the Lord's return rather we should get on with sharing the Gospel with others as missionary disciples secure in the sure and certain hope that Jesus will return in due course to join us with himself for eternity: "And just as it is appointed for mortals to die once, and after that judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him." (Heb 9: 27-28)

6th Sunday of Easter

Since Ascension Thursday has been "sundayized" in New Zealand the Church makes it possible for the readings of the 7th Sunday of Easter to be used today as an option. It may help Mass goers to look at the readings for both Sundays (Jn 15: 9-17 and Jn 17: 11b-19) together to enter more deeply into the mystery of the Ascension which will be celebrated on Sunday 16 May. When we look at both gospels we get a sense of Jesus, prior to his Passion but also in his Ascension, is bequeathing a legacy so that the Church, founded on the motherhood of Mary and the rock of Peter's faith, can continue the mission of salvation. He assures us that: if we keep his commandments we will abide in his love; if we follow him our joy will be complete; we are his friends because we know what he is doing; he has chosen us to go out and bear fruit; the Father will protect us so that we may be one; we do not belong to the world as he does not belong to the world; we have been sanctified in the truth; we are sent into the world just as he was sent into the world. Taken together we can see that the Church is not alone or unprepared for the mission she has received. Yet, sometimes, we doubt ourselves. We lose faith that the Scriptures, sacraments, Tradition and prayers that have been handed on to us still "work." The siren call of contemporary means of self improvement can cause us to put our trust in worldly alternatives to the gospel. The challenge today is for us to abide in the Father's love: "As the Father has loved me, so I have loved you; abide in my love, just as I have kept my Father's commandments and abide in his love." (Jn 15: 9-10)  

5th Sunday of Easter

In the gospel of John we hear Jesus speak of himself using a number of images. This may be contrasted with the synoptic gospels (Matthew, Mark and Luke) where he refers predominantly to himself as the "Son of Man." The seven images in John give a rich tapestry that communicates not only who Jesus is but also his relationship with the Church. He is: the true vine; the bread of life; the way, the truth and the life; the light of the world; the resurrection and the life; the gate; the good shepherd. Each of these also speaks something of Jesus' divine nature since the tetragrammaton YHWH, the sacred unpronounceable name of God, can be translated as "I am." This is why the Jewish leaders try to stone Jesus when he tells them: "Very truly, I tell you, before Abraham was, I am." (Jn 8: 38) Today the image is extended to the followers of Jesus: "I am the vine, you are the branches." (Jn 15: 5) In Hawkes Bay we are familiar with the pruning of the vines. Cut from the vine the branches wilt and die almost immediately unless they can be grafted back onto the vine. Likewise, our faith will die if it is not receiving life from tradition, Scripture and prayer. The primitive Church was aware of this as: "They devoted themselves to the apostles' teaching and fellowship, to the breaking of the bread and the prayers." (Acts 2: 42) 

4th Sunday of Easter

Today, in New Zealand, we have a complex matrix of themes for the Mass. First, there is the Resurrection which we celebrate every Sunday but especially during Eastertide. Second, today is designated as Good Shepherd Sunday when we are mindful of promoting vocations to the priesthood and reminding ourselves of the servant leadership that it entails. In the civic calendar we have Anzac Day which is also designated by the church as a day of prayer. At one of my Masses I will also celebrate two baptisms of infants. Since the Eucharistic liturgy can be considered as a sacred drama these themes can be carried without too much difficulty. It is important, however, to keep all of them in there proper perspective. One of the ways in which I intend to do that is to pick up on the theme of self sacrifice. The primordial example of this is Christ offering himself up on the Cross out of love so that we may be reconciled to God. All other sacrifices: priesthood, death in war, handing on faith to children only make sense in the light of this great love. It is that love which brings about our salvation and all of our sacrifices are acts of gratitude and an identification with Christ who gave his life so powerfully and fruitfully for us: "This is my commandment, that you love one another as I have loved you. No one has greater love that this, to lay down one's life for one's friends. You are my friends if you do what I command you." (Jn 15: 12-14) 

3rd Sunday of Easter

Today two disciples, who encountered the Lord on the way to Emmaus, return to the community from which they had originally abandoned. They have rejoiced together in the knowledge that the community has also experienced the Risen One. Nevertheless, when the Lord appears again they are terrified. Jesus shows them his wounds: "While in their joy they were disbelieving and still wondering." (Lk 24: 41) This state of internal conflict, in the presence of the Lord, reminds me of the man whose boy was possessed with an evil spirit when he cried out: "I believe; help my unbelief!" (Mk 9: 24) We need to remember that our faith is fragile. Seldom do human beings have pure motivation or intention. In our faith we need to have humility so that we always rely on the mystery and do not become absolute and fixed in our own views. We should never stray far from the source, which is the Scriptures, and always be attentive to tradition and the Papal Magisterium. Above all we need to be persistent in our prayer for it is in this way that we can, like the disciples, have the Lord open our minds to understand the Scriptures (cf. Lk 24: 46). It is only then that we will have the courage and insight to become witnesses to the power of God and the resurrection.

2nd Sunday of Easter - Divine Mercy

The gospel we hear this week finds the disciples locked in the Upper Room: "...for fear of the Jewish authorities." (Jn 20: 19) So often we hear today of people today suffering from anxiety which I have heard defined as "unspecified fear." The Risen Lord appears in their midst and his first words are: "Peace be with you." (Jn 20: 19) The fruit of the resurrection is peace. This greeting is reiterated when Jesus appears to Thomas (Jn 20: 26) The gift of peace echoes what Jesus said to the disciples earlier in the gospel: "Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid." (Jn 14: 27) The peace the world has to give is conditional on acceptance and submission to the powers of this world. The peace only lasts as long as we obey. The peace of Christ is a gift given by the Holy Spirit. It is a gift which defies all worldly powers. It participates in the victory of Jesus over sin and death and for this reason it cannot be overcome by threats, propaganda and lies generated by the enemies of true freedom. This peace is no a passive state of affairs rather it prompts us to go out from ourselves and encounter a world in desperate need of the peace that only Christ can give: "As the Father sent me, so I send you." (Jn 20: 21)