Message From Father Jose
My Dear Brothers and Sisters,
The readings of this Sunday seems to invite our attention to the importance of catechesis in the church. The U.S. Catholic bishops have designated this third Sunday of September as Catechetical Sunday.
The first reading’s insistence (Is 55:6-9) that God’s ways are not our ways provides a solid basis for the need for catechesis. The Gospel parable (Mt 20:1-16) provides a good example of how different God’s ways are from our instinctive human reactions to a situation. It might be good, therefore, to focus precisely on that disjuncture.
There is a tendency among us humans to bring God “down to our level” by attributing to God some of our baser human attitudes and behaviours. For example, because many of us have a knee-jerk reaction to the wrongs done to us and tend to pay back blow for blow, evil for evil, we may think that God will act with like spitefulness. Similarly, we who tend to hold grudges, dredge up past hurts and relish vengeance. We presume God will not forgive because we cannot or will not; we think God will harbour anger because we do. We think that God would never afford the grace of another chance for conversion, for repentance, for reconciliation because we find such grace “cheap” or “offensive” and thereby stifle its possibilities. We have to be on guard against diminishing the holy otherness of God. This otherness of God is revealed as mercy and generous forgiveness when human standards would dictate otherwise. Here lies the crux of the challenging mission shouldered by catechists.
Do we give special respect and reverence to catechists as those who help the community to embrace values and behaviour that flow from Christ rather than from society? Too often people assume that the function of catechesis is to produce people who will behave according to society’s accepted rules, that is to conform to the status quo.
Yet if God’s ways are not our ways, the fruit of good catechesis will be people who challenge the status quo whenever it is at odds with the values of the Gospel.
Let us specially pray today for all the religious teachers in Catholic Schools and parish religious programmes, preschool catechists and catechumenate team members.
Sunday, September 18, 2005
Sunday, August 07, 2005
A New Language, A New Vision
Message from Fr. Jose Koluthara, CMI
A New Language, A New Vision
My Dear Brothers and Sisters,
Today’s scripture texts from the first book of Kings, from Paul and from Gospel according to Mathew invite us to an experience of understanding and oneness with others. Each presents us with the gift of God’s Word and the challenge of recognizing the various languages through which that sacred Word is spoken. Elijah (1st reading, 1 Kings 19:9, 11-13), for example, had traditionally recognized the Word of God as spoken through various natural phenomena, e.g., as in the strong and crushing wind or in the tremors of an earthquake, or in the heat and flames of a fire. These perceptions enabled Elijah to think of God in terms of irrepressible power or an unharnessable force. But on that day, on the mountain known as Horeb (or Sinai), God’s Word came to the prophet speaking in another language, not with nature’s noises but in the still small silence of the prophet’s own heart. While the prophet was searching and listening elsewhere, the Word of God was speaking within him. He became as it was, “inspired” or “God-breathed”. He understood this new language God was speaking and he opened himself to hear and heed its directives.
In today’s second reading (Rom 9:1-5), Paul shares with his readers the truth of God’s Word as mediated through the language of the paschal mystery. Jesus had been spoken into the Jewish tradition of patriarchs and promises, covenants and messianic expectations. Yet, the Word made flesh was not fully appreciated or accepted by many of Paul and Jesus’ Jewish brothers and sisters. Heartbroken that his own did not understand the new language that God had spoken in Jesus, Paul pleaded that they do so, even after the fact. If they did, Paul promised that God would speak the language of reconciliation and salvation.
A language of strength and courage is spoken in today’s Gospel (Mt 14:22-33), when Jesus exhorts, “Be not afraid!” and invites believers “to come!” despite the deep waters and despite our fears. Jesus promises to stretch out his hand and catch us before we are overwhelmed. Italian filmmaker Federico Fellini once said, “A different language is a different vision of life”. Today Jesus offers to teach us not only the new language of unfaltering and fearless faith, but also a vision of life that sees all, loves all and cherishes all as God sees, loves and cherishes.
Sunday, July 31, 2005
Giving: - Generosity or Obligation?
Message from Fr. Jose Koluthara, CMI
Giving: - Generosity or Obligation?
This Sunday’s readings invite our attention to issues related to basic needs. In the first reading (Is 55:1-3), we find God providing the banquet of bread and word for all the hungry and thirsty. In today’s Gospel (Mt 14:13-21), we see Jesus hosting a banquet that he provides and over which he presides. There is no question as to who should eat. Those present are simply described as a vast throng who moved Jesus heart and whose ills he cured. We are not told in the Gospel that the disciples were to pass through those gathered and select those whom they deemed worthy enough to eat. We are told only that those present ate their fill and lots of leftovers remained. Several thousand ate that day with no question of their worthiness, or lack thereof, being raised.
We are also told that the responsibility for satisfying the hungry and thirsty of this world was, on the same day, placed on the shoulders of Jesus’ disciples. “Give them something to eat yourselves”, challenged Jesus, and immediately, feeding the hungry became part of the job description of the Christian.
When we look at these texts and others like them it is clear, writes Larry Hollar (Hunger For the Word, Liturgical Press, Minn.: 2004) that the blessing of food and the need to speak out for vulnerable people who lack food (or are deprived of it) are not some marginal afterthoughts or occasional footnotes in the Word. These issues are integral to the identity of those who worship the God of Israel and who follow Jesus Christ. This God raised up leaders in the midst of famine, offered manna to the wanderers in the wilderness, blessed the Sabbath gleanings of the hungry disciples and fed multitudes in a deserted place.
This love of God, insists Paul in today’s second reading (Rom 8:35, 37-39), comes to us in Christ Jesus who blesses, breaks and gives both bread and word, body and blood at every Eucharist gathering. Just as food and God’s provident gifts to the hungry are never far from the scriptural story, neither can those who claim to believe and love this God do so without translating faith and love into the service of the needs of the hungry.
Sunday, July 24, 2005
What Would You Do?
Message from Fr. Jose Koluthara, CMI
My Dear Brothers and Sisters,
If we were to ask a few questions about some important aspects of human experience, how might we answer?
“What would you do to assure the safety and security of your family?” Dozens of answers would be forthcoming regarding proper diet, healthy care, burglar alarms, neighbourhood watches, etc., etc. Similarly, if one were asked, “What do you do to get ahead in life?” the answers would include study, hard work, conscientiousness, responsibility, accountability, etc. If the same question were asked regarding a successful career in acting or professional sports or painting or music, answers would invariably include practice, practice, practice so as to hone whatever talents and skills we may possess.
With these questions and their answers in mind, we turn our attention to this Sunday’s gift of the Word, wherein we are once again asked, “What would you do in order to share in the reign of God?” Through the two parables of the buried treasure and the one really valuable pearl, Jesus teaches his disciples that the reign of God costs not less than everything we are, everything we have and everything we could ever become. Worth whatever risk or sacrifice is necessary, the reign of God is given as a gift to those who are willing to forsake all else in order to welcome it into their lives.
These parables remind us of how good the good news of the kingdom is. To experience radical forgiveness, undeserved and unexpected, is like finding a chest of gold in a forgotten field. To receive the uncommon and always revitalizing love of God is like finding one priceless pearl in an ocean of oysters. To be accepted “warts and all” into the family of God is like being treated with respect and value when others have treated us with disrespect. It is being named “good” when we know we are far less.
Today’s second reading (Rom 8:28-80) well illustrates that Paul understood the joy of discovering God’s love for each of us, the love that names us as good and cherished children. The same loving God gifted Solomon with an understanding heart when he asked for it (1st reading, 1Kings 3:5-12),
Today, God invites each of us to first ask ourselves, “What would you do to share in the reign of God?” Once we have decided upon an answer, God then graces our attempts to live our lives accordingly.
What Would You Do?
My Dear Brothers and Sisters,
If we were to ask a few questions about some important aspects of human experience, how might we answer?
“What would you do to assure the safety and security of your family?” Dozens of answers would be forthcoming regarding proper diet, healthy care, burglar alarms, neighbourhood watches, etc., etc. Similarly, if one were asked, “What do you do to get ahead in life?” the answers would include study, hard work, conscientiousness, responsibility, accountability, etc. If the same question were asked regarding a successful career in acting or professional sports or painting or music, answers would invariably include practice, practice, practice so as to hone whatever talents and skills we may possess.
With these questions and their answers in mind, we turn our attention to this Sunday’s gift of the Word, wherein we are once again asked, “What would you do in order to share in the reign of God?” Through the two parables of the buried treasure and the one really valuable pearl, Jesus teaches his disciples that the reign of God costs not less than everything we are, everything we have and everything we could ever become. Worth whatever risk or sacrifice is necessary, the reign of God is given as a gift to those who are willing to forsake all else in order to welcome it into their lives.
These parables remind us of how good the good news of the kingdom is. To experience radical forgiveness, undeserved and unexpected, is like finding a chest of gold in a forgotten field. To receive the uncommon and always revitalizing love of God is like finding one priceless pearl in an ocean of oysters. To be accepted “warts and all” into the family of God is like being treated with respect and value when others have treated us with disrespect. It is being named “good” when we know we are far less.
Today’s second reading (Rom 8:28-80) well illustrates that Paul understood the joy of discovering God’s love for each of us, the love that names us as good and cherished children. The same loving God gifted Solomon with an understanding heart when he asked for it (1st reading, 1Kings 3:5-12),
Today, God invites each of us to first ask ourselves, “What would you do to share in the reign of God?” Once we have decided upon an answer, God then graces our attempts to live our lives accordingly.
Sunday, July 17, 2005
Jesus’ Radical Approach to Evil
Message from Fr. Jose Koluthara, CMI
Jesus’ Radical Approach to Evil
My Dear Brothers and Sisters,
Once there was a public radio program called “The Gestalt Gardener”, in which three experts in the gardening took part. When asked their opinion as to how to handle the perennial problem of weeds, the three experts were of the same mind. Nip them in the bud or better yet, prevent them from taking root in the first place. A variety of methods of extermination, both organic and chemical, were recommended, but all had essentially the same herbicidal purpose. How unlike the method recommended by Jesus in today’s Gospel (Mt 13:24-43). Rather than root out he unwanted garden guests and be done with them once and for all, the farmer in Jesus’ parable advises, “Let them grow together until harvest”.
Did we, asks Timothy Owings, hear Jesus correctly? Obviously yes, but hearing correctly does not lessen the surprise prompted by Jesus’ words. Probing deeper into the parable’s message, we are led to understand that this story represents Jesus’ radical approach not merely to weed control but to us human beings and evil of which we are capable. Just as the farmer said of the weeds and wheat, so Jesus says to human beings both good and evil, “Let them grow together until harvest”. Wheat and weeds growing together: This is risky farming, risky living, risky discipleship. Nevertheless, it is the way of the Lord, who allows time and space and second, third and fourth chances for conversion, growth, for transformation. Jesus’ radical approach to evil does not condone it but rather prefers the catechesis to condemnation and supportive help to shunning.
In today’s first reading (Wis 12:13,16-19) the Wisdom author celebrates those virtues of God that give even the most “weedy” and sinful among us hope and confidence that good growth is possible. Rather than use the divine might to punish the sinful, God urges the guilty toward repentance. In today’s second reading (Rom 8:26-27), Paul assures us that the Spirit helps us in our weakness to pray well, intercedes with God and the saints for us and help us make our own the radical trust that we have known in God and in Jesus. Let them grow together until harvest; give the weediness within each of us the opportunity to change, to be forgiven, to be transformed, to grow. Harvest will come soon enough in God’s good time… for now, let us grow together for growth, for transformation.
Sunday, July 10, 2005
Seeds, Words and Their Growth
Message from Fr. Jose Koluthara, CMI
My Dear Brothers and Sisters,
One much-loved teacher gave everyone in a first grade class a lima bean along with an explanation that each of them would be solely responsible for what became of it. With the bean and the explanation, they were also given a paper towel and a small Dixie cup and were instructed to moisten the towel, wrap it around the bean, put it in the cup and place the cup near a window or other light source. After a week or so, the teacher invited them to bring their sprouting beans to school. Some of them were ashamed to say that they had lost the bean or “the dog ate it”. Others had forgotten to keep the bean moist and its growth was stunted. Some forgot about the light source and the bean sprouted but withered. Still others among them were proud to show off a relatively tall and healthy sprout with a hint of a leaf here and there.
Since all of us can, in some small or large way, relate to seeds and growing things, the scripture texts for today, especially Isaiah (55:10-11) and Matthew (13:1-23) are particularly significant. Both the prophet and the evangelist prompt us to compare the word of God to a seed, planted anew in us each week. Like a much-loved teacher, the church provides, through the liturgy, both the seed and the wherewithal to allow the seed to germinate, to grow and thereby to transform our lives. But in order for growth to occur, we must accept the seed, take it home with us and carefully, lovingly tend to it while allowing it also to tend to and care for us. While Jesus lived and walked and worked among us, he planted the seed of the Word in the form of parables. Then Jesus challenged, “Anyone who has ears should listen!” and so does Jesus continue to challenge his listeners today.
Listening to Jesus means understanding and accepting that the seed of the Word is portable, that is to say, it may not be left hanging in the air, intermingled with the smell of candles, flowers and incense. But in order to be portable as well as translatable into every aspect of the human experience, the Word must germinate within the good soil of the human heart and mind and, ultimately, the human will. If the Word we hear does not germinate in us and then travel with us across the threshold of the church and on into the rest of the week, it cannot accomplish its God-intended purpose – to achieve the end for which God spoke it into the world and into each of our lives (Is 55:11).
Seeds, Words and Their Growth
My Dear Brothers and Sisters,
One much-loved teacher gave everyone in a first grade class a lima bean along with an explanation that each of them would be solely responsible for what became of it. With the bean and the explanation, they were also given a paper towel and a small Dixie cup and were instructed to moisten the towel, wrap it around the bean, put it in the cup and place the cup near a window or other light source. After a week or so, the teacher invited them to bring their sprouting beans to school. Some of them were ashamed to say that they had lost the bean or “the dog ate it”. Others had forgotten to keep the bean moist and its growth was stunted. Some forgot about the light source and the bean sprouted but withered. Still others among them were proud to show off a relatively tall and healthy sprout with a hint of a leaf here and there.
Since all of us can, in some small or large way, relate to seeds and growing things, the scripture texts for today, especially Isaiah (55:10-11) and Matthew (13:1-23) are particularly significant. Both the prophet and the evangelist prompt us to compare the word of God to a seed, planted anew in us each week. Like a much-loved teacher, the church provides, through the liturgy, both the seed and the wherewithal to allow the seed to germinate, to grow and thereby to transform our lives. But in order for growth to occur, we must accept the seed, take it home with us and carefully, lovingly tend to it while allowing it also to tend to and care for us. While Jesus lived and walked and worked among us, he planted the seed of the Word in the form of parables. Then Jesus challenged, “Anyone who has ears should listen!” and so does Jesus continue to challenge his listeners today.
Listening to Jesus means understanding and accepting that the seed of the Word is portable, that is to say, it may not be left hanging in the air, intermingled with the smell of candles, flowers and incense. But in order to be portable as well as translatable into every aspect of the human experience, the Word must germinate within the good soil of the human heart and mind and, ultimately, the human will. If the Word we hear does not germinate in us and then travel with us across the threshold of the church and on into the rest of the week, it cannot accomplish its God-intended purpose – to achieve the end for which God spoke it into the world and into each of our lives (Is 55:11).
Sunday, July 03, 2005
Our Approachable God
Message from Fr. Jose Koluthara, CMI
Our Approachable God
My Dear Brothers and Sisters,
God, as is revealed in today’s liturgy, remains utterly approachable. In today’s first reading (Zech 9:9-10), the prophet Zechariah celebrates the approachableness of God, who does not remain aloof and pompously distant from the people but comes away in all meekness. Israel’s God repeatedly assures believers, “I am with you”; “I have seen your plight”; “I hear your cries”; “You are mine and I am yours”. Israel's God made the divine presence as obvious as a pillar of fire illuminating the darkened desert sky or the cloud that signalled nearness by day. By describing the divine love for Israel as that of a mother who never forgets her child (Is49:15) or as a loving parent who teaches a son to walk, raises the infant to his cheeks and stoops to feed him and enfold the child in love (Hos 11:3,4), the prophets of the Hebrew scriptures affirmed the divine desire to be near, to be approached.
That desire took on human form and features in the person of Jesus, whose very incarnation signalled the ultimate gesture of divine approachability. In Jesus, God came so near as to become one of us. This mystery is dramatically and clearly expressed in today’s Gospel (Mt 11:25-30), wherein Jesus first insists that those who know him can also know God who is revealed in him. “Then,” Jesus invites, “Come to me and find rest. Learn from me and be refreshed”. There is no mention of protocol here; no appointment is needed; no political correctness or special attire is specified. There is simply Jesus, made accessible in flesh and blood, made forever present in bread and wine.
“Come to me, take my yoke upon you”, Jesus asks, and then specifies that his is an easy yoke and a light burden. In a comment on this invitation by the utterly approachable Jesus, T.W. Manson (“The Teaching of Jesus”, UK, 1931) has explained that the yoke is not one that Jesus imposes but one that he himself wears. In Jesus’ day, a yoke was a common wooden device that paired two oxen and made them a team. The ever approachable Jesus invites each of us to become his yoke mate and with him and in him, to find our burdens lessened and sorrows shared. Our weariness and weighty worries of life will not drag us down or overwhelm us because the One who has called us into being has shouldered our troubles as his own.
Our Approachable God
My Dear Brothers and Sisters,
God, as is revealed in today’s liturgy, remains utterly approachable. In today’s first reading (Zech 9:9-10), the prophet Zechariah celebrates the approachableness of God, who does not remain aloof and pompously distant from the people but comes away in all meekness. Israel’s God repeatedly assures believers, “I am with you”; “I have seen your plight”; “I hear your cries”; “You are mine and I am yours”. Israel's God made the divine presence as obvious as a pillar of fire illuminating the darkened desert sky or the cloud that signalled nearness by day. By describing the divine love for Israel as that of a mother who never forgets her child (Is49:15) or as a loving parent who teaches a son to walk, raises the infant to his cheeks and stoops to feed him and enfold the child in love (Hos 11:3,4), the prophets of the Hebrew scriptures affirmed the divine desire to be near, to be approached.
That desire took on human form and features in the person of Jesus, whose very incarnation signalled the ultimate gesture of divine approachability. In Jesus, God came so near as to become one of us. This mystery is dramatically and clearly expressed in today’s Gospel (Mt 11:25-30), wherein Jesus first insists that those who know him can also know God who is revealed in him. “Then,” Jesus invites, “Come to me and find rest. Learn from me and be refreshed”. There is no mention of protocol here; no appointment is needed; no political correctness or special attire is specified. There is simply Jesus, made accessible in flesh and blood, made forever present in bread and wine.
“Come to me, take my yoke upon you”, Jesus asks, and then specifies that his is an easy yoke and a light burden. In a comment on this invitation by the utterly approachable Jesus, T.W. Manson (“The Teaching of Jesus”, UK, 1931) has explained that the yoke is not one that Jesus imposes but one that he himself wears. In Jesus’ day, a yoke was a common wooden device that paired two oxen and made them a team. The ever approachable Jesus invites each of us to become his yoke mate and with him and in him, to find our burdens lessened and sorrows shared. Our weariness and weighty worries of life will not drag us down or overwhelm us because the One who has called us into being has shouldered our troubles as his own.
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