Eighth Sunday of Ordinary Time (C)

 

Eighth Sunday of Ordinary Time (C) [Lk 6:39-45]

About Blind Leaders, and Recognition of a Tree

02.03.2025

Readings: (1) Sir 27:4-7 (2) 1 Cor 15:54-58

 

1.    Theme in brief

Qualifications of a true disciple

2.    Focus Statement

To be the true followers of Christ, we should possess a personal integrity, be positive in our judgments of others and have purity of intentions.

3.    Explanation of the text

Today’s Gospel contains three separate sayings of Jesus about what it means to be his true follower. It requires a personal integrity, positive judgments of others and inner motives of our actions. Jesus says that when his disciples assume leadership roles they cannot lead and guide others unless they themselves are highly motivated by his teachings and principles. Otherwise it will be like one blind person guiding another blind person (6:39-40). If a disciple is misleading anybody, it is a sign that he/she does not have the qualification of the Teacher, or is not qualified to guide others (6:40).

Next, Jesus points out at a human tendency inherent in all people to exaggerate the evil in others and overlook the evil in themselves. He compares this tendency to notice a “speck” or dust in one’s neighbour’s eyes while there is a “log” in one’s own eye (6:41-42). Before asking one’s neighbour to remove the speck from his eyes, his disciples should first remove the bigger log from their own eyes. Then only they would be able to see clearly the smallest speck in others’ eyes. That is to say, before reforming others, his disciples are called to reform themselves first. Jesus calls those who try to reform others while they themselves lack personal integrity “hypocrites” (6:42), because they are blinded by their own sins and are interested only in exposing another’s weakness.

Thirdly, by citing the example of a good tree that bears good fruits and a bad tree bearing only bad fruits, Jesus gives the message that his disciples’ behaviour and deeds should be a reflection of their faith and convictions (6:43-45). Their action should reveal the goodness or malice in their hearts; that is, their actions should reveal their personal integrity of character.

4.    Application to life

Today, Jesus challenges all those who are called for exercising Christian leadership roles among us (parents, teachers, leaders, guides, counsellors, administrators, religious and spiritual heads etc.) to examine whether we ourselves are motivated and influenced by his principles before guiding and teaching others. If we ourselves have not experienced his way of life and not convinced of it, showing his way to others will be like one blind person showing the way to another. Both will “fall into a pit” (6:39) – the one who shows the way, into the pit of losing personal integrity and the one who follows into the pit of losing character (due to the misleading of his guide).

One of the reasons why nowadays children, students, parishioners, members of religious communities and villagers do not obey or respect the authority of parents, teachers, pastors, religious heads (leaders) and village leaders, respectively, is the discrepancy noticed between their preaching (teaching) and actions. Children, students and all those who are under their care can notice this easily. Thus, these leaders become blind guides. To avoid falling into the pit, they need to cultivate the habit of self-criticism or introspection. Whenever parents, teachers and preachers try to correct children, students and members of their congregation, they are challenged to live at least something of the values they teach and preach. Otherwise, many may laugh at them in their minds and dismiss their ‘pious’ talk or advise.

Jesus uses rather a strong word “hypocrite” (6:42) for those who are interested only in finding faults in others or correcting them while ignoring their own faults or refusing to accept them. It is good to examine ourselves and see whether the strict moral code and conduct, which we demand from others, is practised by ourselves. Do we have a tendency to be hypercritical of those who take care of us and guide us, or those who are under our care, while we ourselves are imperfect in one way or the other? Why do we look at only the darker and negative side? Don’t we have anything positive to say about them?

In the modern world we are more and more led to distrust somebody’s words, especially those of our leaders. Those who lack personal integrity are distrusted and disrespected more and more. Actually, those who lack personal integrity lose the right to correct and point a finger at the faults of others. Those who lack integrity of character are known to exhibit duplicity, superficiality and shallowness in their behaviour and dealings. Jesus teaches us that this type of duplicity is not at all a characteristic mark of his disciples. Here we have a stern warning from the Lord against allowing a judgmental and negative attitude towards other to take root in us. Quite often we self-righteously correct or criticize others without introspecting into ourselves, or without honest self-evaluation. It is said, when St. Philip Neri observed the misconduct of an alcoholic, he exclaimed: “There goes Philip but for the grace of God.” Jesus teaches that the only motive for correcting others should be love or intending their good, and not exposing their weakness.

Today, Jesus invites those of us who try to reform others to examine themselves first and see whether there is any “log” deeply embedded into our hearts and minds. In the past, did we ever criticize the behaviour of others and strongly condemned them, and then later realised we too had some of the same weaknesses and defects ourselves? If yes, it was a signal for us to take out the “log” from our own eyes. Jesus reminds us that we need to correct our own faults before criticizing and trying to correct others. He asks us to be deeply aware of our own limitations and frailties before guiding and correcting others. Those of us who preach or teach against stealing, should ask: do I steal? Those who preach and teach about honesty should ask: am I honest in my words and deeds? Those who speak against corruption, should ask: do I give or take bribes? Those who us who preach and teach about disobedience of children and students should ask: do I obey God’s and civil laws? ...........

Just as we come to know whether any tree is good or bad from its fruits, so also we come to know from a disciple’s behaviour and actions whether a his/her intentions are good or evil. Hence, one of the smallest parables of a good and a bad tree invites us to examine our inner motives and intentions of the heart. Our internal dispositions are revealed in our external behaviour actions. When we hear a person speaking all types of filthy, vulgar, hateful and violent language, we naturally conclude that there must be something wrong with the person inside. Sirach says that “a person’s speech discloses the cultivation of his mind” (Sir 27:6). If we are motivated by genuine love, our thoughts, speech and lives show it; show good fruits of selfless love. If we are motivated by hatred, jealousy, greed, lust and other purely selfish desires, the fruits will be fights, divisions, disharmony, abuse of power and position for our own selfish ends. Hence, today’s gospel challenges us to regularly purify our innermost intentions.

5.   Response to God's Word

Do we ourselves practice first what we believe and preach or teach? What is that “log” in my own eyes that I am least bothered to take out before guiding and correcting others? Do I notice that log or just refuse to notice? What is my actual motive behind any criticism and correction of others? Is it motivated by pure love, or a hidden desire to expose their weaknesses and teach them a lesson?

6.   A prayer

Lord Jesus, I want to be your true follower. Lead and guide me along the path of personal integrity, so that my intentions may be pure and judgements be positive. Amen.

 

 

Seventh Sunday of Ordinary Time (C)

 

Seventh Sunday of Ordinary Time (C) [Lk 6:27-38]

Love of Enemies

23.02.2025

Readings: (1) 1 Sam 26:2.7-9.12-13.22-23 (2) 1 Cor 15:45-49

 

1.    Theme in brief

Overcoming evil with good

2.    Focus Statement

As we are the children of our heavenly Father, just like him we too are called to overcome evil with good by showing mercy even towards our enemies, that is, those who hate, curse, abuse, strike us and take away our goods.

3.    Explanation of the text

According to Jesus, real love is so boundless and universal that it excludes no one, not even our enemies. In today’s gospel, Jesus uses the term “enemy” not in the strict sense to mean someone who has done immense harm or injustice to us as we commonly understand, but in a broader sense or with an extended meaning to include anyone who opposes, dislikes or mistreats us and those whom we do not love as we should or those whom we love less. According to this text, our enemies are all those who hate us, curse us, abuse us, strike us on our cheek and take away what belongs to us (6:27-29).

What does loving our enemies mean? In the given text Jesus says that we should love them by doing good to them, blessing them, praying for them, offering the other cheek to them and sharing our goods even with those who try to grab them (6:27-30). Showing the other cheek to those who slap us on one cheek (6:29) does not mean that we should allow or invite our enemies to attack us. That goes against the principle of our right to protect our life. Actually, when we show the other cheek, the opponent can slap us only with the back side of his right palm or with the left hand. Both of these things mean an insult. Hence, what Jesus seems to say is that we should refrain from any revenge, that is, returning an insult for an insult or a slap for a slap from our enemies; instead win over them by doing good to them. Then he lays down the golden rule for his followers: treating or behaving with others, including their enemies, just as they would want them to treat or behave with them (6:31).

The given gospel text also answers the question why we should love our enemies. Jesus answers this question by saying that there is no credit or merit for his disciples in loving only those who love them, in doing good to those who do good to them, and sharing one’s goods only with those who share equal quantity of goods (6:32-34). There is no greatness or speciality in this type of behaviour because sinners also do the same without hearing any gospel (6:32-34). This type of attitude or behaviour should flow from the call of disciples to be God’s children. Since they are God’s children, their behaviour towards their enemies should reflect God’s own treatment of them (6:35). As heavenly Father is merciful towards even to the ungrateful and the wicked (6:35), his children are called to imitate the same merciful love without expecting anything in return (6:35-36).

4.   Application to life

To know who are our ‘enemies’ we do not necessarily have to think of our national or religious enemies living at a distance from us, or those who have grabbed our land and property. According to today’s gospel, they can be found within our homes, neighbourhood and field of activities. They include those who hate, curse and abuse us, those who strike us, take away our goods. Loving such people means doing good to them, blessing them, praying for them, offering the other cheek to them when they strike us and sharing our goods even with those who try to grab them. In other words, Jesus asks us to do good to those who criticize us, those who are aggressive to us by their way of thinking, talking, behaving and treatment; and those who spread rumours and vicious slander against us. Praying for this type of people is a sign of our love and forgiveness. Can we pray for our enemies if we are nursing vengeance and hatred towards them? If we earnestly pray for them, it indicates that we have forgiven them at heart. Our prayer for our enemies may or may not convert them. However, it will bring about a change of attitude in ourselves and eliminate our thirst for their blood.

Thus Jesus asks us to imitate God’s own merciful love and generous forgiveness towards the wicked by responding to hatred, curse, abuse and insult with the same merciful love, and by refraining from all sorts of revenge and retaliation towards such people. Offering the other cheek does not mean allowing our enemies to attack us. It means not to return a slap for a slap, an insult for an insult or a hurt for a hurt, but doing good to those who do such evil. Since our heavenly Father is merciful towards the wicked, sinners and the ungrateful, as his children, we too have to are called to imitate his mercy. If we do not exhibit anything of the Father’s nature, how can we claim to be his children?

In today’s gospel, Jesus not only means that we should avoid any sort of revenge and retaliation, such as returning a slap for a slap against those who hate, curse and abuse us, but much beyond that. He wants that we should actively and positively do good to them. In other words, he urges us to make our love pro-active and not re-active. Re-active love means we return love for love, help for help, kindness for kindness, and do it only for those who are good to us, love us, help us and are kind to us. Jesus wants his followers to take their love beyond ‘re-active’ boundaries Pro-active love involves doing good to people who do not do any good to us, harm us, threaten us and are after our blood, or from whom we do not expect any good in return. Thus, loving our enemies does not necessarily mean becoming affectionate or friendly with them, but doing good to them and refraining from retaliation or revenge.

St. Paul rightly projects the mind of Jesus when he tells the early Christians, “Do not be overcome by evil, but overcome evil with good” (Rom 12:21). The motive behind this is to win over our haters, abusers and insulters with benevolence and mercy after God’s own heart. St. Paul further says that this kind of extraordinary mercy towards our enemies “will heap burning coals on their heads” (Rom 12:20), leading to a purification of their evil intentions.

Jesus’ instruction on non-resistance of the wicked should be understood to mean avoidance of violent resistance towards them that breeds further violence. That does not include the passive resistance or non-violent or non-cooperative resistance which we sometimes need to offer to unjust oppressors and perpetrators of injustice or violators of human rights as exemplified by Mahatma Gandhi and Martin Luther King (Jr.). When we are wronged by those who hate and strike us, our first reaction is to teach them a lesson. Jesus tells us not to return violence for violence. Instead of planning revenge and retaliation in our minds, he wants that we plan how to do good and pray for such people.

Forgiveness is not a feeling, but a decision of the mind or an act of the will. It is not like “falling in” love as we speak of some sweethearts, but a choice we make with a conscious effort. It is choosing to love rather than choosing to keep hatred and revenge in mind. When we are deeply hurt, in prayer we need to act out forgiveness first in our minds by a kind of self-talk: “Come what may; I shall forgive so and so from my heart”.  Don’t we find it easy to love the whole world but forgive the persons with whom we live and work everyday? It requires a struggle and a decision of the mind to do so. Normally, we place conditions like ‘if’ and ‘but’ before we forgive those who have hurt us deeply. We are afraid of the risk of getting hurt again by the same persons. These considerations hold back our forgiveness and prompt us to nurse resentment and revenge. Jesus invites us to cultivate mercy towards those who have hurt us by trying to understand the issue from that person’s point of view. Do we?

Forgiveness liberates us from bitterness and hatred, and brings peace of mind. By unforgiving attitude, we condemn ourselves to carry a heavy burden, sometimes for years and years; sometimes for the rest of our life. it frees the one who offers and the one who receives pardon from this bondage. Those who are bitter and cannot forgive are sick: they need love, attention and care and have to be free for our own good.

In Jesus’ time people prayed against their enemies so that God may punish them. Against such a mentality, he asks his disciples to pray for the reform of enemies. Even if our prayer may not necessarily reform or change our enemies, it will change our plan of retaliation against them. The best way to overcome bitterness against those who have offended us is to constantly pray for them. We cannot pray for our offenders while keeping hatred and revenge in our hearts. By our constant prayer, they get converted in our hearts first – though we do not know whether they will be really converted! We should leave it to God. This is another way of overcoming evil with good and hatred with love, as taught by Jesus.

Jesus gives the reason for this type of behaviour. He says that this type of attitude or behaviour should flow from our call to be God’s own children. Forgiveness is an act of compassion towards our offenders. We are called to keep our own dignity as God’s children and imitate the nature of the Father who is compassionate towards all his enemies. He says that there is no credit or greatness and speciality in re-active love because sinners or non-believers also know how to return good for good by nature. As God’s children it is our vocation to imitate his merciful love by doing deeds of mercy to our opponents and wrongdoers without expecting anything in return.

The world thinks that forgiveness offered to our bitterest enemies is a sign of weakness. But in reality it is a sign of strength. A few years ago, in India we were touched by the example of Sr. Rani Maria’s younger sister who visited the prison to tie a ‘rakhi’ on the hand of her elder sister’s murderer. [‘Rakhi’ is a band of string tied around the hand by a sister to her brother on a feast day (also called ‘RAKHI’) as a sign of sisterly love.] This benevolent gesture that treated a murderer as a brother melted his heart in such a way that he began to weep bitterly. Later on it led to his conversion from a murderer to a follower of Christ. It was a moving scene to see him seated in the front row at the beatification ceremony of Blessed Rani Maria at Indore, India. If Rani Maria’s sister could forgive such a cruel murderer who had stabbed her sister all over her body 54 times for her social service among the deprived ones, why can’t we forgive smaller faults of those with whom we live and work every day?

5.   Response to God's Word

Do we love those who hate us, curse us, abuse us, strike us on our cheek and take away what belongs to us by doing good to them, blessing them, praying for them, and by refraining from taking revenge against them? Do we exhibit the compassionate nature of God by showing mercy towards such people? What decisive stepss do we take to do good to those who do evil? Do we try to overcome evil by doing good, or continue to remain in our soul-sickness caused by nursing grudges and revenge against our offenders?

6.   A prayer

Lord, make me an instrument of your love so that I can do good to all those who hate me, curse me, abuse me, strike me and take away what belongs to me. Today I pray for them and bless all of them in your holy name. Amen.

Sixth Sunday of Ordinary Time (C)

 

  Sixth Sunday of Ordinary Time (C) [Lk 6:17.20-26]

Blessings and Woes (The Lukan Beatitudes)

16.02.2025

Readings: (1) Jer 17:5-8 (2) 1 Cor 12:12.16-20

1.    Theme in brief

The road to attain internal and eternal happiness (blessedness)

2.    Focus Statement

Human search for blessedness or inner joy can never be satisfied only with riches, full stomachs, pleasures and high status.

3.    Explanation of the text

In today’s gospel we have Luke’s version of Beatitudes which are different from Matthew’s. Contrary to Matthew, they are not given on a mountain but in the plains, and are directly addressed to the disciple with the words: “Blessed are you…” Though the word “blessed” is commonly translated as “happy,” it transcends the normal connotation of happiness; that is, being delighted, or being in a good mood, cheerfulness, and having a pleasurable feeling. It is a state in which one finds oneself being really fortunate because of the inner joy and peace that comes from being righteous or upright in God’s sight.

The given text speaks about four contrasts of blessings and woes – poverty vs. riches; hunger vs. full stomachs; weeping vs. laughing; and defamation vs. admiration. According to Jesus the road to blessedness or inner joy is to acquire an attitude of detachment from worldly possessions, instead of attachment to them (6:20); an attitude of total dependence on God instead of on oneself or on one’s possessions. In other words, Jesus says: What a joy to put our trust in God, and what a pity it is to depend on our riches and worldly pleasures The poor mentioned here are economically poor. They are blessed not because of their poverty – as if Jesus wants to glorify poverty – but because of their natural inclination to trust in God, as they have nothing else on which they can trust. The rich have a great temptation to trust fully and totally in material possessions and their own capabilities.

The first beatitude does not mean to say that all the poor of the world are blessed. Since it is directly addressed to the disciples of Jesus, we need to understand that as disciples they are called to imbibe the spirit of detachment from possessions, dependence on God and trust in him. They are called to share their goods with the have-nots instead of accumulating them. The Kingdom of God is already theirs now itself (6:29) because these traits surely promote God’s Kingdom and lead towards its establishment here on earth.

The same is true of those who fill their stomachs fully with sumptuous food and laugh now as they enjoy pleasures of life. The disciples are called to joyfully share their goods with the needy and undergo the pain of sacrifices and renunciation. When they see the Kingdom growing, they will be filled with joy (6:21).

Jesus says, if we do not make compromises with the worldly standards, people may hate, exclude, revile, laugh at us and defame us but we shall be happy internally now and eternally later on in heaven because our reward is going to be really great (6:23-24).

Jesus does not say that all those who are hated will receive a reward, but only those who are hated “on account of the Son of Man” (6:22), that is, for his sake and for the sake of his Gospel.  This is what happened to prophets (6:22, 26) and will happen to his disciples. People hated the prophets because they stood up and spoke for God; called people to repentance which they did not want.

The woes are not curses but a way of exclaiming. Put in a plain language, what Jesus says could mean: “Oh, what a joy to put our trust in God, and what a pity it is to depend on our riches and worldly pleasures.”

4.   Application to life

Beatitudes are the right attitudes one must have in order to be a disciple of Christ. In today’s gospel, Jesus calls for an exemplary Christian discipleship or conduct lived according to the norms of his beatitudes, and promises rewards for such a conduct.

The blessedness mentioned in this text is about serenity, inner peace and joy that is independent of what happens to us externally – a joy which cannot be taken away by sorrow, loss, pain and even death. Whereas worldly joy can come and go with fortune and success, this joy cannot be lost with the change of fortune or failure of our plans. That is why this blessedness can be experienced even under intense persecution. The attitudinal change required by these beatitudes has to take place first of all in our relationship with God which in turn will influence our relationship with fellow human beings.

Jesus says that true and inner joy does not lie in abundance of wealth, pleasures, name and fame, but in living or putting into practice the values of God’s Kingdom. He challenges us to see and judge for ourselves whether the road to inner peace and contentment (blessedness) consists in world’s way or his way. Sadly enough, today, we have so many short-cut methods or ways contrary to these norms to attain momentary happiness and temporary relief such as habitual or addictive use of drugs, alcohol, sex, T.V., cell phones, internet, etc. Sooner or later we come to the realization that lasting and internal happiness cannot be attained by these. When we trust only in wealth, compromise with worldly standards, we can never experience internal joy and fulfilment.  If we are not really happy, we have to ask ourselves why we are not. Do our principles and methods to attain happiness coincide with Christ’s? They are inner dispositions of disciples that should influence their outward behaviour.

Our inner thirst for happiness and contentment can never be satisfied with riches, sumptuous food, comforts and pleasure. From world’s point of view the poor, the hungry and the suffering can never be called happy. Jesus does not mean to glorify poverty and hunger. What he wants to say is that the poor are better disposed to inner joy because of their total dependence on God and trust in him.  The rich are in constant danger of trusting and depending on their wealth and possessions. Since the poor are powerless and helpless, they are more disposed to trust and depend only on God. What leads to unhappiness is our trust in money, riches and in our own capabilities. This makes us believe that we can manage our lives on our own and there is no need of depending on God. The Kingdom of God becomes ours when we acknowledge before God and human beings that we are weak and sinful persons, and put ourselves under the loving rule or governance of God (that is, his Kingdom). The Lord has already said through prophet Jeremiah (17:7) that those who trust in him are blessed.

Today, Jesus challenges us, his disciples, to judge for ourselves whether the road to inner joy consists in relying totally on our riches, lavish food and laughing at the misfortune of the poor and the hungry, or in allowing God to rule over us and fill us with such love that we acquire a keen sense of mourning for the illness of the world. Are we ready and willing to face hatred, revile, defamation and exclusion from the company of the powerful when we follow Christ’s values?

5.   Response to God's Word

Do I satisfy my search for real happiness only with riches, food and drink, pleasures of the world and high status? Am willing to face hated, exclusion, revile and defame when I do not make compromises with the world’s standards and uphold God’s? Do I totally depend on myself and on my riches, power and abilities, instead of God?

6.   A prayer

Lord, give me the joy of working for your Kingdom, even when it involves humility, poverty, deprivation, humiliation and revile. Amen.

Fifth Sunday of Ordinary Time (C)

 

Fifth Sunday of Ordinary Time (C) [Lk 5:1-11]

09.02.2025

The Call and Mission of the First Disciples of Christ

Readings: (1) Is 6:1-8 (2) 1 Cor 15:1-11

1.    Theme in brief

Trusting in God’s word amidst failures in our mission

2.    Focus Statement

In spite of our unworthiness, Jesus calls us and sends us to continue his mission of bringing or gathering people into the ‘net’ of God’s Kingdom by trusting fully in the power of his Word.

Explanation of the text

In Luke’s gospel we observe Jesus beginning his public ministry, not with the call of the disciples, but with the announcement of his manifesto at the synagogue of Nazareth (4:18-19). Immediately after that, he began his teaching, preaching and healing ministry. This ministry resulted in crowds of people "pressing in on him to hear the word of God" (5:1). For the first time Luke calls Jesus’ message “the word of God” and in today’s passage shows its power experienced by those who receive it in faith (also cf. Lk 8:21). Unlike other evangelists, Luke places the vocation of his first disciples in the context of a miraculous catch of fish in the lake of Gennesaret (5:1). It looks as if Jesus had purposely visited the shore of that lake to draw the fishermen there into his own ‘net’, of course the net of God’s Kingdom.  We can comfortably guess that it was not the first meeting of Simon and his companions with Jesus. Earlier they, especially Simon Peter might have already witnessed his miracle of healing Simon’s mother-in-law from a fever (cf. Lk 4:38-39). But their final decision to follow him for a life-long commitment must have taken a longer time. Today’s encounter with him and their experience of his divine power exhibited in the miraculous catch of fish must have been a ‘game-changer’ for them – a turning point leading to a life-changing decision.

According to the given text, while standing beside the lake, Jesus saw fishermen washing their nets after their unsuccessful attempt to catch fish whole night. At that time he got into Simon’s boat and began to preach, using it as a sort of makeshift ’pulpit’ (5:2-3). When he had finished his preaching, he commanded Simon to cast his net into the deep water for a catch (5:4). Simon had all the reasons to object. Their whole night’s labour to catch fish had ended in utter failure (5:5). Hence, he thought it was futile and a waste of time to try again. After all, he was an expert fisherman and Jesus was only a carpenter by trade. He might have thought: What do carpenters know about fishing?

Secondly, it was a well-known fact that in that particular lake fish was caught at night in the shallow water, not during the day in the deep water. Thirdly, he and his companions must have been terribly tired after the toil of whole night and were already washing their nets to dry them up and go home (5:2). Logically speaking, it was useless to try because another failure was certain. Yet he obeyed and tried. Surely, it was not reason that prompted him to follow the advice of a carpenter, but his trust in his divine powers. He obeyed only because it was Jesus who commanded. If it was anybody else he would not have obeyed (5:5). It was his obedience based on faith or trust in the word of Jesus that resulted in such a miraculous catch of fish. When he witnessed this net-breaking and boat-sinking miracle (5:6-7) his eyes of faith were opened and falling down at Jesus’ knees he addressed him as “the Lord” for the first time (5:8).

As a seasoned fisherman, until now, Simon had trusted and relied on his abilities and talents. When he came face to face with the divinity of Christ, he realized his own sinfulness, nothingness or insignificance. His natural reaction was one of unworthiness – a common feature found in other biblical ‘call-narratives’ also. Until now Jesus was only a “Master” (5:5) for him and his name was Simon.  Now he became “Peter” (= rock) and saw Jesus as “the Lord”, and himself as a sinful man standing before a holy man (5:8). Instead of departing from sinners as Peter wished (5:8), Jesus included sinners also like him to be partners in his mission. He told him not to be afraid of his inadequacy and entrusted him with a mission: to “catch people” into the ‘net’ of God’s Kingdom (5:10). That is why in Matthew’s gospel Jesus says: “The kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind” (Mt 13:47).

Jesus expresses his disciples’ mission in metaphorical terms – to be “fishers of people”. Jesus gave Peter and his companions the task of gathering not fish but people into God’s ‘net’ that gathers sinners into a community of love. Since their task was changed from catching fish in their nets to catching people in a new ‘net,’ they had to renounce their material nets and occupation in order to fulfil their mission. Hence, they left everything – work, family and their whole past life as fishermen and followed Jesus in his footsteps (5:11). This shows that Christian discipleship involves a willingness to sacrifice everything or to be detached from all other ties in order to be personally attached to the Lord. Now Jesus himself became the fisherman who succeeded in bringing his first catch (Simon Peter and his companions) into his ‘net.’

3.    Application to life

Today’s gospel leads us to reflect on the five aspects of our baptismal call and mission:

1) Disappointments and frustrations in our mission: Many of us find situations in life that are parallel to those of the first disciples of Jesus when we do not get the desired result of our earnest efforts.  We are toiling all night and are trying so hard but are catching nothing. We try so hard to come out of an addiction, resentment, unforgiving attitude, negative mind-set, bad habits or habitual sins but do not succeed. We have tried so many times to bring changes in our family relationships, in our children, in our communities, and solve our problems but without any visible result. We pray to God to change our situation or save us from calamities, but when it does not happen we give up prayer out of frustration. It is during these moments of painful and humiliating failures, Jesus asks us to take the risk of faith by trusting in the power of his word, just as he asked Simon Peter. One of the characteristics of a disciple is obedience to Jesus’ word. Just as Simon Peter moved from trust in his own capabilities and strength to trust in the Lord’s word, we too are called to do the same in our ministry even when initially our efforts seem to be a waste of time or foolish. When things go against our calculations, Jesus invites us to obedience of faith and trust in the power of his word.

Like Simon Peter we have to overcome two obstacles to obedient faith: (1) Self-trust and (2) rationalism. Today, this miracle has to take place in our hearts and in our decisions as we take risks to leave the security of our selfish lives and venture into the service of the needy. The question is whether we are willing to sacrifice our comforts and take risks; and whether we trust in the power of God’s word even when there is no immediate success of our efforts and nothing seems to change. Secondly, Simon’s obedience was based not on reason but purely on faith. Though as a seasoned fisherman Peter knew night time was the most favourable time for fishing, he was willing to cast his net at daytime against all reasoning because of his trust. As disciples of Christ, we are invited to try again and again when we face failures, because what seems to be impossible to achieve as per human calculations becomes possible by trusting in God’s word.

Today’s gospel tells us that in spite of failures we should never stop trying and never give up. When we are tempted to give up prayer or to fall back into the same old habits again and again we should listen to Jesus’ word: I say to you, now once again cast your net. Success in the midst of a long night’s failures comes only when we rely on Jesus’ power and obey his command. Those who feel self-sufficient are bound to fail. Though Peter was tired after the whole night’s hard work and getting ready to return home, if Jesus asked to try again he was prepared to do so. There is a tendency in many of us to give up any new initiative too soon if there are no immediate results. Today Jesus calls us to a higher level of commitment, perseverance and endurance in our initiatives and new ventures as well as in our efforts to bring about personal or social transformation.

2) Invitation to go deeper:  Our mission is to leave the safety of the shore and take the risk of putting out our nets into the deep water. The deep water may symbolize: (1) the abyss from which people must be saved; and (2) the risks involved in doing so. Often our commitments are superficial. We do not want to take risks and leave the security of the shore. It is easy to fish in shallow water close to the shore because there is hardly any danger there – neither of facing strong currents nor of getting drowned. The Lord invites us to go deeper into human relationships, service of the downtrodden, care of the sick and the suffering, reconciliation with someone we refuse to speak for years, etc., by trusting in his word. He sends us to draw people out of the abyss of sin, evil, ignorance, sickness and bondage and gather them into a community of love, fellowship, peace and harmony. He also asks us to venture into those areas of our mission where we meet opposition and criticism for uplifting and educating the poor and the downtrodden. Even in those situations where we meet failure, rejection and lack of response, he asks us to try again and go a little deeper.

3) Our vocation to be fishers of people: Today Jesus once again calls and sends us with the ‘net’ of God’s Kingdom. We need to respond to his call as his first disciples did and commit ourselves to the task of becoming “fishers of people” – the task of saving them from sin and evil. Through our ‘fishing’ activity (that is, our mission work), he wants to gather all the scattered children of God; unite people so deeply divided on account of sin into a community of love; invite people to be free from all sorts of bondages so that they might be saved; to care for people; and to bring them closer to God. This is what is meant by becoming “fishers of people.” Today the Lord continues to call us to do mission work not in a distant land or country, but in a far smaller way in our own situation – baby-sitting for a busy mother, arranging a meeting place, joining the choir party, visiting a sick person, sharing one’s personal thing with the needy, calling someone who we know is lonely, doing something kind and helpful for someone with whom we don’t get along or who has wronged us, offering our help in the kitchen or garden, visiting the local prison with some gifts for the prisoners, etc. Those who are not called for a full-time mission work like priests and Religious can do it with so many deeds of mercy.

4) A sense of unworthiness to do our mission: Peter begged Jesus to depart from him when he realized his own unworthiness to receive such abundance of blessings (symbolized by a huge haul of fish) because of his sinfulness. Those of us who think we are not worthy to do God’s work because of personal weaknesses, guilt feelings or bad record of the past should know that he chooses even weak and unfit persons to be his instruments of justice, mercy, love and peace. His purpose for us is not dependent on our worthiness. It is said: “God does not call the qualified but he qualifies those whom he calls.” As he told Peter, he tells us again and again not to be afraid. What could have been the fear of his first disciples? The fear of (1) leaving their boats and jobs because they had responsibilities towards their families; (2) starting an entirely new career; (3) venturing into an unknown future; (4) their own inadequacy and unworthiness because of their sinfulness. Jesus must have told them: Don’t you know that I came to call not the righteous but sinners like you (Lk 5:32)? Like the first disciples, in spite of our unworthiness, Jesus continues to commission us, and expects an immediate response. Instead of falling on our knees as Peter did at the tremendous mystery of God’s presence in humility and wonder, we prefer to worship at the altar of business and work, science and industry, machines and technology, power and success, name and fame. When these things become our gods we will be left with no anchor to hold on when all our dreams are shattered!

5) Sacrifice and renunciation as requirements to fulfill our mission: In order to fulfil this mission or to be faithful to it we are called to leave the very things in which we put our full trust, our safety and security. The story of today’s gospel begins with the crowd pressing in on Jesus to listen to his word, but the would-be disciples keeping themselves busy in their daily occupation like catching fish and doing business. But it ends with a reversal of roles: these busy men leaving everything to follow Jesus. What about us? Can we try for a game-changer that leads to a turning-point in our life?

4.    Response to God's Word

During our moments of painful and humiliating failures, do we take the risk of faith by trusting in the power of his word? Do self-trust and rationalism become obstacles for our obedient faith? Do we give up our efforts for personal and social transformation when we do not get immediate result? Do we trust in the power of God’s word even when nothing seems to change? Are our commitments superficial or deep? How can we respond to Christ’s call to become fishers of people in our situation, especially through works of mercy? Are we willing to sacrifice a little bit of our comforts, safety and security to fulfil Christ’s mission?

5.    A prayer

Thank you, Lord, for calling me to participate in your mission of gathering people into a community of love and fellowship in spite of my unworthiness. Here am I, Lord. Make me a worthy instrument of your mercy. Increase my trust in the power of your holy word so that I may hold on to you firmly when everything else fails. Amen.