Pilgrims on a Journey

Second Sunday of Advent

Isa 11:1-10; Ps 71; Rom 15:4-9; Mt 3:1-12

On the First Sunday of Advent, we embarked on a new journey which will eventually lead us to another feast of Christ the King in the year 2005 – a journey in which we shall face new adventures and experiences in our life. Along the way, we shall discover new things which we may have never seen or which we may have always ignored before. Surely we’ll come across difficult moments … unexpected events may come our way which may take us unaware, whereby we will experience the need to make a halt and rest. It may happen that we lose sight of the road we’d like to take in order to reach our desired destination … we may find ourselves on a mistaken route.

The liturgical readings which we reflected upon on the First Sunday of Advent bear witness to the fact that everybody is invited to embark on this journey which will usher us to a deepening and a strengthening of our personal faith experience. The extract form the letter to the Romans (13:11-14) outlines the items which may serve as the contents of the baggage that we’ll carry with us on our spiritual journey.

The liturgical texts which the Church proclaims on the Second Advent Sunday elaborates further on this theme of “journey” or “pilgrimage”, as it puts forwards three models that may enlighten our path to perfection.

In the first reading (Isa 11:1-10), the prophet Isaiah posits a list of the characteristics with which the Messiah – “the shoot [that shall] come out from the stump of Jesse” (Isa 11:1) will be endowed. These qualites, like wisdom and understanding, counsel and might, knowledge and the fear of the Lord, can be likened to the gifts of the Holy Spirit which are fundamental assets for our spiritual pilgrimage, because we all need, for instance, the power to be able to take crucial decisions in life, the wisdom to do so responsibly and the gift of understanding to discern correctly what the Lord is telling us day after day. Such a model is being presented to us so that we may conduct our life in imitation of it.

The fact that everybody is being invited to take up the challenge of such a journey is once again being emphasized in a second extract taken from Paul’s letter to the Romans (15:4-9). In the context of serious conflicts between the Jewish Christians and the Gentile Christians (i.e. Christians coming from pagan lands) Paul thunders that Christ came to save everybody. Now, those who are travelling with us on our spiritual itinerary are likewise emerging from different backgrounds and life circumstances. Following Jesus’ example, we are invited to welcome them and serve them. Many contemporaries of Jesus did not welcome him, furthermore, they rejected him, but he still left the doors of his heart wide open for them. This is another inspiring paradigm on which we are called to model our life.

The Matthean Gospel text (3:1-12) presents us with a third model: John the Baptist who preached about the necessity of penance and conversion of the heart. Like the prophets who came before him, he stressed the importance of a return to justice and right doing, of building healthy relationships based on mutual respect and honesty, and of interesting ourselves in all that can improve our well being and heal the lives of others.

All this stands in sharp contrast with the secular values promoted by the contemporary world wherein one seems ready to go against his/her own beliefs to show himself/herself better than the rest, wherein one imagines that success can be achieved through minimum effort, wherein egoism gets the upper hand as one defends his/her own interests to the detriment of others … the self reigns supreme. Perhaps we shall not pass on this message to a crowd as big as that which the Baptist had in front of him, but what is certain is that we are all invited to pay heed to the Word which is being proclaimed to us at the beginning of this Second Week of Advent so that we may at least share it with those who are most near to us.

The Unexpected Hour

First Sunday of Advent

Is 2:1-5; Ps 121; Rum 13:11-14; Mt 24:37-44

The Gospel of Matthew is based on five main discourses of Jesus. The last of these speeches deals with the ‘last days’ and the ‘parousia’ of the Son of Man – i.e. the second coming of Christ at the end of time. In the Matthean text which the Church proclaims on the First Advent Sunday, the term ‘parousia’ is mentioned twice (v. 37, v. 39).

Perhaps, it seems strange that on the First Advent Sunday, the Church presents such a Gospel text for our reflection, given that Advent is a time of joyful waiting for Christmas. But the first era of ‘waiting’ (that of the Jews) is over: Jesus came 2000 years ago. Now, we – the pilgrim people of God on earth – are waiting for the ‘parousia’ as we confess in the Chrisitan Creed which we recite every Sunday during Holy Mass. In other words, we are waiting for the fulfilment of the prayer which is found in the last verse of the Bible: “Come, Lord Jesus!” (Rev 22:20).

Jesus speaks of the ‘parousia’ by the use of two analogies linked with Noah and the flood. The words “as … so” (in Greek: “hos … houtos”) are important key terms here. “For ‘as’ the days of Noah were, ‘so’ will be the coming of the Son of Man. For ‘as’ in those days before the flood they were eating and drinking … ‘so’ will be the coming of the Son of Man”. The point of these analogies is to drive the point home that the state of alienation of the people in Noah’s time deprived them from being aware of the tragedy that was just round the corner. The expression “they did not realize what was happening” says it all.

The Evangelist compares this situation with what will happen at the end of time, thereby switching on the red light for those to whom these words are adressed: “so too will be the coming of the Son of Man” (v.39). This will be a coming which – like the flood – will take many people by surprise! The ‘parousia’ – like the flood – will find many who “will not realize … until …” This last statement “until” is worth considering, since it reveals that they come to their senses only when it is too late!

Hence, Jesus exhorts us to “keep awake” (v.42) and “be ready” (v.44). The necessity for watchfulness endows Christians with a calling to constantly wait upon God throughout their earthly journey. For him who recognizes and accepts God’s love and loves him back in return, this advent of waiting for the parousia is not one imbued with fear, but is rather a joyful living out of a relationship of love between creature and Creator, one that is buttressed by an ardent longing for the divine Beloved, a longing which intensifies and deepens with the passage of time. In this light, the “unexpected hour” of the coming of the Son of Man would be the coronation of a life lived in intimate communion with Him whose name is Love (1 Jn 4:16).

Interpreting the theme of the “unexpected hour” on a smaller scale, induces the worthy reflection that very often, the Lord visits us at a time when we least expect him – perhaps in difficult moments or during work or while reading a book or conversing with a friend. It seems a worthy suggestion not to expect God to visit us simply during our prayer time or at sagramental celebrations, for in this way we would be limiting the Lord who can reach out to us not only through the ordinary means which he himself established (Church, sacraments, Scripture) but also through other means.

So let us “keep awake” and learn to discern the interventions of God in our personal experience … let us be watchful for his subtle loving voice hidden in the circumstances of our life history … let us “wake up from [our] sleep” (Rom 13:11) and throw ourselves lovingly on Jesus’ breast in periods of silent prayer, allowing him to “teach us his his ways [so] that we may walk in his path” (Isa 2:3).

King of hearts

Solemnity of Christ the King

Ez 34:11-12. 15-17; Ps 22; 1 Kor 15:20-26. 28; Mt 25:31-46

On the last Sunday of the Liturgical Year, the Church celebrates the solemn feast of Christ the King, thereby presenting us with a brilliant occasion to reflect on some inspiring questions such as the following: In what sense is Christ a King? What kind of kingdom is his? Does he still exercise his kingship today? And how?

On his triumphant entry into Jerusalem, the Jews welcomed Jesus with a cheerful, “Blessed is the king who comes in the name of the Lord!” (Lk 20:38). The concept of kingship which the Jews had in mind was one of a messianic king who was to fulfil the traditonal Jewish hopes for the restoration of Israel’s kingship and independence from Roman dominion, thereby having a mission which is both religious and politico-national.

In Pilate’s frame of mind, “King of the Jews” (Lk 23:3) had a mere political meaning, which could make of Jesus a dangerous figure. “A rival king in a Roman province could constitute an offence against the emperor and the Roman people” (R.Brown, ‘The Death of the Messiah’).

But, as the Gospel of John clearly reveals, on Jesus’ lips, the title ‘King of the Jews’ acquires a new and deeper significance. In Jn 18:36, Jesus tries to clear up Pilate’s misunderstandings by stating that: “My kingdom is not of this world. If my kingdom where from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” This means that Christ is not king like the rulers of the earth. His kingship does not depend upon the powers of this world and is not inspired by them.

Jesus is king in the sense which he himself defines: he bears witness to the truth (Jn 18:37). Actually, what Christ witnesses to is ‘who he is’, since he is the truth (Jn 14:6). Thus, Jesu’s mission of testifying to the truth consistes in revealing his identity i.e. maing himself known to humankind as the Son of God coming down from the Father. It is in the measure that people are open to this truth, that they believe in the Son of God (Jn 20:13) and consequently allow themselves and their lives to be shaped by this truth, that the kingship of Christ is realized in the hearts of his own, even today. This is what “[belonging] to the truth” means (Jn 18:37b).
The estract from the Lukan passion narrative (Lk 23:35-43) which the Church proclaims on this feast to help our reflection, shows two categories of people each reacting differently to the crucified king: (i) those who did not believe in him – the bad thief, the Roman soldiers, the Jewish leaders who mocked Jesus; and (ii) those who believed in him – the good thief, who – as it is jokingly said – was so good at the art of stealing that he managed to steal heaven even at the very end of his life!

What image do I have of God?

33rd Sunday in Ordinary Time
Prov 31: 10-13. 19-20. 30-31; Psalm 127; 1 Tess 5:1-6; Mt 25:14-30


“Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid, and I went and hid your talent in the ground” (Mt 25:24-25). This statement uttered by the third servant in the parable of the Talents, which the Church proclaims on this 33rd Sunday in Ordinary Time, induces us to ask ourselves and discern the kind of image we have of God.

Some years ago, I was at a retreat-seminar, and when time came for some sharing in groups, the retreat animator gave us one apparently simple question: ‘what image do I have of God?’ The instinctive reaction of almost all the group members was that the answer to such a question was quite obvious; drawing on Scripture, somebody said, “well … God is love, as John expresses in his first letter” (1 Jn 4:8); another said, “God is our Father, as Jesus revealed to us” (Lk 11:2). But slowly we began to realize that, apart from these images of God found in the Bible, some other ideas of God may be found corridoring our minds as a result of our background, formation and past experience.

For instance, in consonance with the image of God adhered to by the third servant in the parable, we might still cling to the idea of God as being some kind of ruthless tyrant or judge who, with his black book at hand, delights in jotting down the faults of his human creatures to render them the punishment they deserve. This despotic image of God only serves to instil fear in the believer, propelling him/her to act out of fear from punishment rather than out of some more positive motivation. Perhaps, this idea of a tyrannical God who is to be feared is most highly manifested in scrupulous persons whose days are constantly haunted by guilt and fears that an angry God is always ready to condemn even their minute faults.

Another unhealthy image of God which unfortunately appears to be very well diffused is that of a slot machine. It is a very sad fact that for most Christians, prayer seems to be an activity which has its place only at times when problems and difficulties crop up, and takes the uniqe form of imploring divine help and assistance. Within such a narrow mentality, God is envisaged as some slot machine, whom we seek only when we are in need, rather that as our Beloved Creator who delights in relating to his human creatures.

As we are approaching the end of this liturgical year, may we reflect deeply and scrutinize our hearts to discern carefully what false images of God may still be keeping us captive. At the same time, let us open our minds and hearts to Christ allowing Him to teach us in prayer the true image of the Living God who is Love!

Are you foolish or wise?

32nd Sunday in Ordinary Time
Wisd 6:12-16; Psalm 62; 1 Tess 4:13-18; Mt 25:1-13


An Italian idiom says: “I paragoni sono odiosi”, driving home the message that making comparisons between people is not healthy. But the 4 Gospels shows us that Jesus made frequent use of comparisons as one of his pedagogical strategies for spreading the Good News. In his parables and discourses he delights in creating contrasts between two categories of people to help us see clearly to which category we belong. In the Gospel extract which the Church proclaims on the 32nd Sunday in Ordinary Time, we are challenged with the pressing question: are we foolish or wise?

Among the 4 Evangelists, it is Matthew alone who narrates the parable of the 10 bridesmaids (Mt 25:1-13), whereby he continues to stress the importance of being ready for the coming of the Son of Man. This emphasis reaches a climax in the final comment of Jesus: “Keep awake therefore, for you know neither the day nor the hour” (v.13).

The parable creates a sharp contrast between 5 foolish bridesmaids and 5 wise bridesmaids. As the story takes its course, we realize that the criterion which makes one foolish and the other one wise is the “oil” – “when the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps (vv. 3-4). The lack of oil reveals that the fooilsh bridesmaids did not take precautions, and hence, they did not prepare themselves for a possible delay of the bridegroom. And the unexpected thing happened … the bridegroom came at an unpredicted hour when the foolish bridesmaids were off to buy the oil for their lamps … “and the door was shut” (v.10).

It was in vain that, on their return, the foolish bridesmaids pleaded, “Lord, lord, open to us” for they were only met with the blunt response of: “Truly I tell you, I do not know you” (v.12). This is a very hard reply which echoes another statement phrased by Jesus in his sermon on the mount: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven” (Mt 7:21).

This is the core message of the whole of Matthew’s Gospel. It is the works or deeds of the Christian (it is these which constitute the oil!) which make one foolish or wise. As Saint James declares in his Letter, “faith (i.e. the lamps) without works (i.e. the oil) is dead” (Jas 2:26) … “What good is it, my brothers and sisters, if you say that you have faith but do not have works? Can faith save you?” (Jas 2:14). As we approach the end of the liturgical year, may this Sunday’s Gospel make us recall that the disciple is called to conform his thoughts, words and deeds to the faith which he/she professes (lex credendi, lex vivendi).

Are you foolish or wise?

32nd Sunday in Ordinary Time
Wisd 6:12-16; Psalm 62; 1 Tess 4:13-18; Mt 25:1-13

An Italian idiom says: “I paragoni sono odiosi”, driving home the message that making comparisons between people is not healthy. But the 4 Gospels shows us that Jesus made frequent use of comparisons as one of his pedagogical strategies for spreading the Good News. In his parables and discourses he delights in creating contrasts between two categories of people to help us see clearly to which category we belong. In the Gospel extract which the Church proclaims on the 32nd Sunday in Ordinary Time, we are challenged with the pressing question: are we foolish or wise?

Among the 4 Evangelists, it is Matthew alone who narrates the parable of the 10 bridesmaids (Mt 25:1-13), whereby he continues to stress the importance of being ready for the coming of the Son of Man. This emphasis reaches a climax in the final comment of Jesus: “Keep awake therefore, for you know neither the day nor the hour” (v.13).

The parable creates a sharp contrast between 5 foolish bridesmaids and 5 wise bridesmaids. As the story takes its course, we realize that the criterion which makes one foolish and the other one wise is the “oil” – “when the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps (vv. 3-4). The lack of oil reveals that the fooilsh bridesmaids did not take precautions, and hence, they did not prepare themselves for a possible delay of the bridegroom. And the unexpected thing happened … the bridegroom came at an unpredicted hour when the foolish bridesmaids were off to buy the oil for their lamps … “and the door was shut” (v.10).

It was in vain that, on their return, the foolish bridesmaids pleaded, “Lord, lord, open to us” for they were only met with the blunt response of: “Truly I tell you, I do not know you” (v.12). This is a very hard reply which echoes another statement phrased by Jesus in his sermon on the mount: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven” (Mt 7:21).

This is the core message of the whole of Matthew’s Gospel. It is the works or deeds of the Christian (it is these which constitute the oil!) which make one foolish or wise. As Saint James declares in his Letter, “faith (i.e. the lamps) without works (i.e. the oil) is dead” (Jas 2:26) … “What good is it, my brothers and sisters, if you say that you have faith but do not have works? Can faith save you?” (Jas 2:14). As we approach the end of the liturgical year, may this Sunday’s Gospel make us recall that the disciple is called to conform his thoughts, words and deeds to the faith which he/she professes (lex credendi, lex vivendi).