Twenty-second Sunday of Ordinary Time (A)

 

Twenty-second Sunday of Ordinary Time (A) [Mt 16:21-27]

30.08.2026

Teaching about Cross, Self-denial and Following Christ

Readings: (1) Jer 20:7-9 (2) Rom 12:1-2

1.    Theme in brief

Conditions for Christian discipleship

2.    Focus Statement  

Christian discipleship involves obedience to three conditions laid by Christ: self-denial, taking up our daily crosses and following him by sharing his suffering.

3.    Explanation of the text

In today’s gospel text Jesus explains to his disciples that his mission involves suffering and death at the hands of elders, chief priests and scribes (16:21). [These three groups make up the Sanhedrin – the supreme council of Judaism.] He makes it clear to them that he is not a Messiah of worldly power and glory, but one who suffers and dies to fulfil his Father’s mission. That is why he says that he “must go to Jerusalem” to “undergo great suffering” (16:21) because running away from Jerusalem will go totally against his God-given mission to save the world through suffering.

Although Peter had made a great confession of faith in Jesus as the Messiah and Son of the living God as we heard in last Sunday’s gospel (16:16), Peter’s notion of Christ’s messiahship had to be further purified. He still had the notion of a king of power and glory endowed with divine powers to deliver Israel from its enemies and establish a prosperous kingdom on earth. The notion of a suffering and dying messiah was outside his way of thinking; in fact a scandal to his mind. How could a dead messiah save anybody? That is why Peter tried to block Jesus from the way of the cross. His way of thinking was that God would not allow such a thing to happen to his Son. He took Jesus aside and privately admonished him saying: “God forbid it” (16:22). But the fact is that it is not God who was forbidding; it is he who was forbidding Jesus to do God’s will.

When Peter advised Jesus to avoid suffering or cross, Jesus called him a Satan which means a tempter, a deceiver or an enemy of God’s purpose. What a contrast – Peter who was called “Rock” by Jesus earlier became a Satan after a while; one who was the holder of the keys of the Kingdom of heaven became a stumbling block (compare 16:18-19 with 16:23). He was identified with the same evil force (Satan) which was tempting Jesus in the wilderness after his baptism. Jesus used similar words to rebuke Peter here (“Get behind me, Satan,” in 16:23) which he used to renounce the devil during his temptations – “Away with you, Satan” (4:10). At that time also Satan was tempting Jesus to divert his mind from a single-minded devotion to God’s will and to lure him to a comfortable or cosy path devoid of cross. In the present text, Peter is shown to take the place of that Satan and doing the same. What he thinks is purely a human way of thinking and not God’s way of thinking (16:23). He advises Jesus to avoid suffering by all means.

Jesus further makes it clear that those who, like Peter, confess him as the Messiah and wish to be his disciples should be willing to do so under any conditions. Here he mentions three conditions: (1) self-denial, i.e. saying ‘no’ to self and ‘yes’ to God or forgetting oneself and putting God at the centre; (2) taking up the cross which is a symbol of suffering, sacrifice and humiliation(16:24); and (3) following him, i.e. willingness to walk in his footsteps or living as he lived. These conditions are nothing but an invitation given to the disciple to share the Master’s fate.

Jesus further declares that the precious life given to us by God is not meant for safe keeping or to play it safe all the time. Only when we spend ourselves in love, service and welfare we gain the joy and worth of life (16:25). We may try to take all the precautions to preserve life and refuse to take any risk. But life is so fragile that we may lose it at any time, after death we may be forgotten soon. The real path to inner freedom and happiness is not to “gain the whole world,” that is, acquiring all the wealth of the world but to allow the self to die. It also means allowing God to control our lives by submitting our will to him (16:25-26). Suppose a person possesses the wealth and power of the whole world and finally finds no meaning in life or finds that life is not worth living, will his wealth help him get back that lost meaning? Such a person gains the world, but loses his/her life (16:26).

4.    Application to life                     

In today’s gospel text Jesus makes it clear to his disciples that confessing him as the messiah involves a participation in his suffering and humiliating death. It also involves a vigorous battle against one’s own selfish desires, ambitions for power and prestige, and a willingness to follow the path of suffering, sacrifice, humiliation and rejection. As it is explained above, he places the following three conditions before anybody who wishes to become his follower:

(1) To deny oneself: Denying oneself involves sacrificing one’s own interests for the welfare of others. Today Jesus admonishes each one of us to say ‘no’ to a life that is centred on oneself, one’s own selfish interests, one’s own materialistic gains and pleasures, one’s own glory, name and fame; and say ‘yes’ to a life centred on God and his Kingdom.

(2) To take up one’s cross: Cross is a symbol of suffering, self-denial, sacrifice and humiliation. There are two types of crosses – the ones we get without asking (like sickness, natural calamities, death etc.); and the ones we embrace knowingly and willingly motivated by love for others as taught by Christ. The latter ones come to us when we do some voluntary service for the needy. When we render such voluntary service to our society or Church, sometimes we may have to face personal inconveniences, humiliation, loss of time, criticism, opposition, rejection, etc. The question is whether we embrace these crosses and prove to be faithful disciples of the Lord, or become unfaithful by avoiding them. Anyway, quite often the price we have to pay for our faithfulness to Christ is the cross.

(3) To follow him:  It means to be willing imitate his example of doing deeds of mercy for the needy, making sacrifices for such acts, forgiving our offenders without limit and conditions, sharing our resources with the needy, overcoming evil with good, walking an extra mile, living honestly when everybody else follows dishonest ways, etc. Can anybody do these things without denying oneself and feeling the pain of sacrifices and renunciation of one’s own ego? All these matters demand renunciation of self and accompany the shadow of the cross along with them. Therefore, following Jesus’ footsteps is closely connected with the first two conditions: self-denial and carrying one’s cross.

If we are Christ’s true disciples, we must be convinced that a life without crosses, that is, suffering and sacrifice is not his way. There is a temptation in all of us to escape not only from our personal crosses but also advise those who are dear to us not to carry them, as Peter was trying to do for Jesus. He was trying to impose his own vision of life on Jesus – a vision of life without a cross. Today’s gospel challenges us to examine whether heart of hearts we dream of a comfortable Christianity that conforms well to the standards of the world; whether we have a desire for “cheap grace” without paying any price (that is, without making sacrifices); and whether we are trying to abandon the cross of Christ. Heart of hearts there is a desire in many of us to follow a ‘cross-less’ Jesus, a ‘sweet Jesus’ or a ‘sugar-coated’ Jesus. If we were allowed to follow Jesus selectively, how happy we would have been to select the image of Baby Jesus in the manger of Bethlehem, of the prodigal son getting pardon for all his sins, of Jesus rescuing his disciples from the deadly storm with his miraculous power; and abandon Jesus who asks us to forgive our bitterest enemies and tells us to take up our heavy crosses and follow him. In our mission work too we are tempted to embrace only projects, budget, fund-raising, membership rolls, targets, etc., instead of embracing our daily crosses and serving the needy.

When Peter rebukes Jesus, he in turn rebukes Peter in the strongest language possible: “Get behind me, Satan,” (16:23), because like Satan he acts as a deceiver. He tries to tempt Jesus to deviate from divinely ordained mission to attain glory through the way of the cross. Instead of following Jesus as a disciple, he wants that Jesus should follow him or his way of thinking. Jesus rebukes Peter sternly saying that he should get behind him and follow him, instead of asking the Master to follow the disciple. The disciples are called not to be mere witnesses and preachers of Jesus’ suffering but actually live the life of suffering occasionally in their own bodies for his cause. Today, the word “Satan” could mean any force including well-meaning friends/companions who seek to draw us away from the path of sacrifice and self-denial taught by Christ and pull us towards world’s path of working purely for self-interest and self-glory. Those whom we love may advise us to avoid the crosses, as Peter advised Jesus. On the other hand, when our family members and friends have to take a firm stand on a principle, like Peter, we too might advice them: “God forbid it” (16:22), that is, God does not demand such a hard thing from you.  Actually speaking, it is not God who forbids; we ourselves forbid a hard decision in God’s name. On the one hand, Jesus’ thoughts of a suffering messiah were a stumbling block (a scandal) for Peter and his companions to accept; on the other hand, Peter himself was a “stumbling block” on the path of Jesus (16:23). Similarly, we become a stumbling block for others to follow Jesus closely, or others become a stumbling block for us.

The challenge of Christ to take up our daily crosses can take newer and newer forms for each one of us individually and also for the Church as a whole. Personally for each one of us, crosses may mean not only sufferings which come from sickness, calamites and death, but also humiliation we may have to face from our opponents and critics or detractors. We are called to take up the crosses of humiliation when we become a laughing stock for standing firm on pro-life issues or want to purify the society from social evils; when we face intimidation for telling the truth; when we become victims of misunderstanding/ false accusation/ unjust or partial treatment at home or in workplaces, etc. Crosses also include all the sacrifices we make to go beyond our selfish boundaries as we die to our selfish world and rise to a life lived for our others.

The Church as a whole also carries the crosses of rejection, hatred, mocking, false propaganda and outright persecution in various parts of the world whenever she fulfils her prophetic role by standing against corruption, injustices and violation of human rights, or for standing firm on certain moral principles (on issues such as euthanasia, abortion, gay marriages, homosexuality). The gospel-message of today invites us to identify our present crosses and challenges us to take them up, if we wish to remain as faithful disciples of Jesus. To take up or not to take up our crosses; to embrace our crosses or avoid them is the question. Our discipleship depends on how we answer this question.

Further, Christ’s teaching about losing and finding life in today’s gospel, challenges us to make a choice between one of the two directions to life: (1) the easy one which consists of holding on to life at any cost, or living life exclusively for oneself, for one’s own gains and pleasures; and (2) the hard one which consists of spending one’s life, renouncing one’s own security and comfort for the good of others, or seeking welfare of others instead of exclusively one’s own. The more we hold on to life for our own selfish gains, the more we will slip into the slavery of always wanting more and more.

Today’s gospel invites us not to live a wasted life by refusing to spend it for others’ welfare. A wasted life is that which is fully preoccupied with itself, unwilling to spend life for love of others. Let us think of the precious time we have wasted, the love we have failed to give to those who needed it, the duties we have neglected, the responsibilities we evaded, the compassion we failed to show, the powers we failed to use for the good of others, etc. Can the possessions of the whole world make up the loss resulting from a wasted life? What is the use of just existing and not living our lives with a purpose? Life is not given to us for safe keeping but for losing or spending it. We find tremendous joy of satisfaction and fulfilment when we see others gaining life because of our losing it for their sake. What does it profit if we have all the facilities of modern world, but lack real peace and inner joy?

5.    Response to God's Word

Like Peter, do we want God to follow our way of thinking? Which are the crosses we try to avoid? Can we identify those crosses we embrace knowingly and willingly motivated by love and Christ’s teachings? For the service of our society or to do good to others, do we face personal inconveniences, humiliation, loss of time, criticism, opposition and rejection? Do we advise those who are dear to us not to avoid crosses? Are we guilty of living a wasted life by refusing to spend it generously out of love for others?

6.    A prayer

Lord Jesus, make me your faithful disciple by embracing my daily crosses. I say ‘no’ to my self and say ‘yes’ to your way of sacrifice. Grant that I may follow you everyday by renouncing my self and walking in your footsteps up to the way of the cross. Amen.

 

Twenty-first Sunday of Ordinary Time (A)

 

Twenty-first Sunday of Ordinary Time (A) [Mt 16:13-20]

23.08.2026

Peter’s Confession of Faith in Jesus

Readings: (1) Is 22:19-23 (2) Rom 11:33-36

1.    Theme in brief

Personal commitment to Jesus

2.    Focus Statement  

Christian faith does not consist in only knowing about Jesus, but knowing Jesus personally and living out that faith in the Church founded on the authority given by Christ to Peter.

3.    Explanation of the text

The question raised by Jesus to his disciples at Caesarea Philippi, according to today’s gospel, about his true identity marks a turning point in his life. From this point onwards he begins to correct their wrong understanding of his messiahship. He begins to instruct them about his destiny to suffer and to die (16:21). First he asks them about popular and public opinion about his identity by referring to himself as “the Son of Man” – a title that has a messianic connotation in Jewish mindset (16:13). The disciples reply that the public opinion about him is divided, but one thing is common: he is no ordinary person. Some say that he is John the Baptist risen from the dead; others say he is prophet Elijah who (according to popular belief) is supposed to return before the Messiah comes. Some others say he is Jeremiah who was also (like Jesus) rejected by his people (16:14). Next he asks them a specific and personal question: What do ‘you’ and not others, say about me (16:15)? In other words, he asks them to take a personal stand about him or give their personal opinion about him irrespective of what others may say. Thus the first question is about public opinion on him and the second is about their personal opinion.

Peter becomes the spokesperson for all the Twelve and pronounces his confession of faith on their behalf: “You are the Messiah (means in Hebrew Christ or the Anointed One), the Son of the living God” (16:16). Simon Peter’s confession implies that for him Jesus is more than a prophet. For him he is both Messiah and the Son of God (a divine person). Of course, later on we will come to know that his notion of Jesus’ messiahship is not yet fully perfect. He still has the notion of a king endowed with divine powers who will deliver Israel from its enemies and establish a prosperous kingdom on earth. After all, he is aware that in the OT even kings (belonging to David’s dynasty) are called sons of God.

In spite of Simon’s wrong understanding, Jesus declares Simon blessed; because what he has confessed has come to him from a divine revelation, and not from any “flesh and blood” (that is, human wisdom or mortal power, 16:17). It is not the result of his merit or human effort but is a pure gift from God. He grants this gift to whomever he wants. Due to this, Jesus gives him three special privileges: (1) to be a rock of firm support for the community of believers; (2) to hold the keys of the Kingdom of heaven – symbolizing his power to bind and to loosen, that is, to work for the reconciliation of people among themselves and with God; and (3) to be the foundation on which the Church – the community that seeks to live the message of the Kingdom – will be built (16:18-19).

The change of name from Simon to “Rock” or Peter indicates his new role as the leader of the new community (the Church). Jesus promises that powers of death and the underworld or hell (“the gates of Hades”) opposed to God will not be able to destroy the Church fully (16:18). He also promises that God himself will bind and loose what Peter binds and looses – which may imply a special authority given to him in matters of church discipline, decision-making, forbidding or allowing something, forgiving or not forgiving sins, etc.

4.    Application to life                     

Most of us are Christians today because we were born of Christian parents who brought us up in their faith. It was their choice, rather than ours. But the question is: today, why do we want to be Christians? Jesus asks each one of us, “Why are you following me? Who am I for you personally?” If Jesus were to ask this question to you, what would be your answer? Here catechism or theological answer will not do. Today’s gospel text challenges us to examine whether as adults now we are Christians purely because of our parents or birth in a Christian family, because of our personal conviction and resolve to commit ourselves to the cause of Christ. The question is not what our parents taught us, what preachers preach to us, what catechism teachers teach us, what theology tells us about Jesus Christ, but what I personally say about him. Can each one of us say that today I am a Christian not only because of my parents, but because of my personal conviction that Jesus is my only Lord and Saviour? Can I say that Christ’s message as well as example of love, peace and compassion, liberation from sin or evil and change to a new way of life (here and hereafter),  has touched and influenced me in such a way that I cannot but say: “To whom shall I go? Lord, in you alone are words that sustain love and divine life” (cf. Jn 6:68-69).

Today’s text motivates us to not to be satisfied by going through all the religious observances just to follow the crowd or because others are doing it, but to make a personal commitment or decision to live Christ’s values. Jesus asks each one of us: “Why have you chosen to follow me?” Just repeating Peter’s answer is not enough. Christ is not only a historical figure, a hero of the Bible, a Person who is present in the church or any place of worship, but also he is alive. We are called to show to the world that Christ not only existed in history, but also he can be encountered today with faith in all the ups and downs of life. The question we need to ask is: Do Christ and his values make an impact on our lives? Everyday we need to make a personal decision to live by his values and meet him through our active concern for the needy, compassion for those who suffer, forgiving the offenders without conditions, etc.

Today’s gospel invites each one of us has to make a personal discovery of Jesus. Christian faith is a personal decision to commit ourselves to Christ. To each one of us Jesus asks: “You, and what do ‘you’ say about me?” Christian faith doesn’t consist only in knowing about Jesus, i.e. only about his life and teachings. One may know all his teachings or words by heart for the sake of knowledge or to get best marks in a Bible test, or one may admire him as an extraordinary personality, but need not be committed to him or his cause at all. Christian faith consists in knowing Jesus personally. From John’s gospel we come to know that Jesus had asked Pilate during his trial whether it was his personal opinion that he (Jesus) was the King of the Jews or he was saying it because others had told him so (Jn18:34). Similarly he asks us today: “You call me Lord and Saviour because your parents/ teachers/ catechists/ religious preachers have told you so, or out of your own personal conviction?” Jesus seems to say: “Forget about your parents and other spiritual guides, now who am I for you personally?”

How do we grow into the personal ‘knowledge’ (or experience) of Jesus? We grow (1) by developing a personal and deeper intimacy with him through prayer and meditation on his Word; (2) by taking a personal stand for his values and resisting worldly values; and (3) by trying to imitate his spirit of selfless love, service and compassion, especially towards the needy, the suffering and the marginalized. Hence, confessing our faith in Christ, as Simon Peter did, also involves a decision to follow the course of life which Jesus lived: an active concern and compassion for the poor and the downtrodden and taking up our crosses of suffering for the welfare of others. Our confession of faith should reflect in our life and actions.  We have to make a decision either for Christ or against him everyday in life-situations. In our day-to-day life sometimes we decide against him by not only committing sins but also by omitting to do the good he has commanded us to do, or by keeping silence when his values are violated.

When people of other faiths ask me why I am a Christian, after showing due respect to their religious faith, I give mainly two reasons for my personal choice to follow Christ: (1) I am attracted to the image of God as taught by him. Christ has told us that God forgives sinners without any condition (such as, if you behave well, I will love you) and limit. He loves a sinner even while he/she is sinning. God goes in search of a sinner and forgives him/her without giving any punishment. He is a God, who gives everything freely and asks nothing for himself, not even a sacrifice. This image of God is very appealing to me.

(2) I choose to follow Jesus and love to be his disciple because of his identification with my struggles, doubts, rejection and suffering. I believe that following him gives meaning to the mysteries of my life. When I think about the struggles and problems of my own life, I find a reflection of those things in his life. Though he was innocent, he was crucified like a criminal. He didn’t want to suffer like any other human beings, but he willingly took upon himself all our sorrows and painful death. He too felt as I feel that even God had abandoned (forsaken) him when he suffered alone the agony of the cross, rejected by all. When I am rejected by others, when I suffer unjustly, when my prayers are not answered and when I feel the absence of God, I can cry out with Jesus, “My God, my God, why have you forsaken me (Mt 27:46)?”

Besides, today’s text has another lesson. It invites us to live out our faith within the Church which is built on the foundation (rock) of Peter’s confession of faith and the authority given to him. We need to firmly believe that the powers of death and destruction cannot prevail over the Church, as Jesus assured to Peter. When we observe divisions and scandals in the Church, it is natural for us to doubt whether the Church is holy at all. Besides internal turmoil, there are external forces that are bent on destroying the Church. In spite of internal upheavals due to human limitations/ failures and external opposition by satanic forces, Jesus has assured us that his Church will stand firm. Whenever we are shaken by the scandals and shocking events in the Church we must remember the assurance given by Jesus that human failures and limitations cannot totally destroy his vision for the world or the mission he entrusted to the Church. After all, the light of faith has come to us not only through saints but also through many missionaries and evangelizers who had their own human weaknesses throughout the history of the Church.

5.    Response to God's Word

Today, why are we Christians? Is it purely because of our parents, or birth in a Christian family, or out of our own personal conviction? Do we take a personal stand in favour of Christ’s values when confronted with worldly values? Does our confession of faith in Christ reflect in our life and actions? In our day-to-day life when do we fail to decide for Christ or his values? Or what are the ways in which we go against him? How often do we go against him by omitting to do the good he has commanded us to do? Do we dilute our faith or Christian commitment because of scandals in the Church?

6.    A prayer.

Jesus, I accept you as the only Lord and Saviour of my life. I once again make a personal commitment to live by your values. Give me the courage to stand firmly for your standards when they are negated by the world. May your Church be a sacrament of your love and be faithful to your mission in spite of her human frailties. Amen.

Twentieth Sunday of Ordinary Time (A)

 

  Twentieth Sunday of Ordinary Time (A) [Mt 15:21-28]

16.08.2026

The Canaanite Woman’s Faith

Readings: (1) Is 56:1.6-7 (2) Rom 11:13-15.29-32

1.    Theme in brief

A deeper and persistent faith

2.    Focus Statement   

Healing or salvation is a gift given by Jesus to anyone who has “great” and persistent faith irrespective of his/her ethnic or racial background.

3.    Explanation of the text

Matthew has placed this passage immediately after Jesus’ dispute with the Pharisees and scribes regarding purity and impurity (15:1-20) to show that Gentiles will no longer be considered impure. Here, a Gentile woman belonging to the hated Canaanite race becomes a model of genuine faith. This indicates that God's compassion is no more restricted to the chosen race (Israel) and will lead to the world-wide Gentile mission in future. It looks as if Jesus purposely goes to Tyre and Sidon, a Gentile territory (15:21) and does this miracle to show that a Gentile woman has better faith than the chosen people (Israelites).  

In her desperate moment, the woman firmly believes that Jesus is the only hope for her daughter who is tormented by a demon (15:22). By addressing him as Lord and Son of David (15:22), she acknowledges that he is the promised Messiah from David’s dynasty (or from the Jewish race). All that she asks for is a prayer we often repeat in the liturgy: “Lord, have mercy” on me (15:22).

The disciples request Jesus to send away the woman either by attending to her need quickly or refusing her, because she seems to be a nuisance to them (15:23). Though he hears her shouting, first he does not answer at all (15:23), and later says his primary mission is for Israel whom he compares to a lost sheep as Isaiah did in his days (Is 53:6). If we think that Jesus is unwilling to answer her request because she is a Canaanite, this story would get an ethnic or racial colour. In fact, he is not interested in her race but in her faith.

In fact, Jesus severely tests her faith even after begging for help (15:25).  The first test comes when Jesus shows at first his reluctance to help her on the ground that his present mission is limited only to the lost seep of Israel (15:24), though a time will come when it will be equally open to the Gentiles. The second test comes when she comes and kneels before him (acknowledging his divine origin) and begs for his divine assistance (15:25). At that time Jesus answers that it is unfair to throw children’s bread to the pet-dogs in the house (15:26). Though this indirectly implies that the Jews are like children and Gentiles are like pet-dogs, it all depends on how one says it. Jesus’ compassion for her and her daughter and his appreciation for her faith later on clearly indicate that he must have used these seemingly rough words with a smile just to test how deep her faith is. She passes in the test of faith and comes out successfully when she wittingly replies that even the pet-dogs eat the crumbs that fall from the master’s table (15:27). She indirectly admits with all humility that though she is like pet-dogs, she must be permitted to eat at least the crumbs from the children’s share. She recognizes Israel's priority in the divine plan.

At the darkest moment of her life she goes on pleading persistently in spite of being snubbed both by the disciples and Jesus in the beginning. Here is a Gentile woman who is convinced that he is the Messiah and seeks his mercy, whereas the Jewish leaders reject him. Jesus appreciates and rewards her “great” and persistent faith by healing her daughter (15:28). The message becomes clearer that healing is a reward given by Jesus to anyone who has “great” faith irrespective of his/her ethnic or racial background. Though she only asks for crumbs that fall from the master's table, she receives a sumptuous feast when she sees her daughter in the pink of health. Jesus’ praise for her faith (15:28) makes it clear that both the Jews and Gentiles can approach God only through faith in him as Messiah, and not on the basis of their race.

Application to life                     

We notice four characters in today’s gospel text: the Canaanite woman, her daughter, the disciples of Jesus and Jesus himself. All the four had different attitudes. The daughter was tormented by a demon and not in her sound mind; the disciples wanted Jesus to dismiss the woman immediately; the woman recognized the divinity in Jesus by calling him the Son of David; but Jesus recognized her great faith and rewarded her by healing her daughter instantly purely on the merit of that faith.

It is a human tendency sometimes to do favours requested by people who are not so close to us, just to get rid of them. Like the disciples of Jesus, we too think of helping people, of the kind of Canaanite woman, to be freed from the nuisance they cause, and not really out of compassion or love as Jesus did. Once we can get rid of them, we think we can have peace. Thus our personal convenience takes precedence over genuine human need. It is good to examine and see how many times we have become deaf to the needs of the poor and the suffering and avoided them for our comforts. Are the poor and the needy persons a nuisance for us?

Secondly, discriminations and prejudices based on somebody’s gender, ethnic or racial origin, nationality, tribe or caste and religion are very common among people all over the world. We notice stereotyping and name-calling of people belonging to another ethnic/ racial/ caste/ religious community in various parts of the world. We have also witnessed religious crusades or hate campaign against others’ religion and ethnic cleansing or genocide in the pages of history up to modern times. Even today religious fundamentalism or fanaticism gives rise to wars, riots and terrorist activities. From today’s gospel text we come to know that Jesus crossed three barriers in order to heal the daughter of the Canaanite woman.

First of all, she was a woman who did not matter much in his society because of gender discrimination between men and women; secondly she was a hated Gentile and a follower of an idolatrous religion; and worst still she was a Canaanite by race whose people were considered to be national and religious enemies of Israel. Jesus did not attend to her appeal in the beginning, not because she was a woman, or a Gentile, or an enemy of his race and religion. For him all these things were immaterial. He just wanted to see the depth of her faith by testing it.  Once she passed the test of faith, he rewarded it by healing her daughter instantly. Though she was a pagan, Jesus finds in her “great faith” (15:28) in contrast to the “little faith” of disciples whom he had chided earlier. His heart is bigger and larger than our exclusive boundaries. He wants to tell us that God looks into our hearts and the depth of our faith and not at our gender, race, caste or nationality. Faith alone brings salvation and not our races. We have to examine ourselves and see whether we exclude or shut out some people from our service or dealings due to prejudices against their caste, race, nationality, religion and bad record; whether we make room for everybody in our dealings; whether we are ghetto-minded; and whether our faith in Christ and the example of this non-Israelite woman motivate us to overcome our racial and religious prejudices with the power of faith.

Various type of prejudices mentioned above are so deeply rooted in us that our Christian faith has not succeeded in removing them fully. Why? We have two natures, so to say. Our first nature is human nature. As far as human nature is concerned we are like all other people of the world. But the culture in which we are born makes us unlike other people of the world. It becomes our second nature, since it gets deeply rooted in our psychic system through a process called ‘enculturation’. (Anthropologists use this term for the process through which a child unconsciously imbibes the cultural patterns of the society into which it is born and brought up.) Because of enculturation we think that our customs, food, dress, songs, attitudes, etc., are the best ones and others’ are not so good. Similarly, we are brought up to think that our religion is the best one and what others believe is mostly superstition.

Today’s gospel deals with the issues of inclusion and exclusion in our social relationships and in the Church. Jesus makes it clear that the only condition for salvation is faith and human need. Anyone who is in need of God’s grace and our helping hand should not be turned away. When this condition is met, our policy should be: “Include all, exclude none!” All of us have our boundaries. But our Christian faith is supposed to equip us with supernatural grace to go beyond our boundaries and rise above our natural inclinations. But quite often ethnic/ racial/ caste/ religious prejudices predominate over faith even among those who have undergone long years of spiritual formation and theological training. This passage makes it clear that God’s mercy is above ethnic and religious barriers that we humans have established. We need to make conscious efforts every day to overcome our prejudices with the power of faith. Otherwise the result will be scandalous divisions, groupism, unhealthy competitions, power struggle based on group affiliation, etc., in our Christian communities, dioceses and religious congregations. Today’s gospel invites us to move from our narrow-mindedness to broadmindedness, from ghetto-mentality to universal outlook, and from exclusive relationships to inclusiveness.

Thirdly, the Canaanite woman in today’s gospel teaches us about the need for persistent faith and perseverance in prayer. It is clear that she loved her daughter so dearly. That ardent love motivated her to plead with Jesus with persistence and perseverance. She considered Jesus not only as her only hope but also the only hope for her daughter’s life. From the beginning her approach to Jesus was of total trust and humility. First she addressed Jesus as the Lord and Son of David (that is, the promised Messiah from David’s dynasty). Then she asked him to have mercy on her. Later she knelt down before him in humble prayer, begging for his help. She did not give up at both the tests put by Jesus: (1) that his ministry for the time being is limited only to Israelites; and (2) that it is not fair to give children’s bread to pet-dogs. Jesus rewarded her indomitable and persistent faith. The decisive question is whether we show our unshakable trust in God by persistently praying, like her, especially when God delays granting us what we ask for in prayer for reasons known to him alone.  Even after praying regularly if we do not get what we ask in prayer, there is a great temptation in all of us to give up prayer altogether. Our prayer of petitions is not meant only to get personal favours from God, but also to increase our dependence and trust in him. Repeated pleading like the Canaanite woman, makes us humble beggars of God’s mercy and increase our intimacy with him. Intimacy or communion with God is what prayer is all about.

4.    Response to God's Word

Do we exclude or shut out some people from our service or dealings due to prejudices against their caste, race, religion and bad record? Do we make room for everybody in our dealings? Are we Christians ghetto-minded? Do we have the persistent faith like this Canaanite woman? Do we perseverance of faith, especially when God does not grant us exactly what we desire? Due to our failure to make conscious efforts to overcome our prejudices with the power of faith in Christ, do we become a part of those forces that create scandalous divisions, groupism, unhealthy competitions, power struggle based on group affiliation, etc., in our communities?

5.    A prayer.

Gracious Lord, grant that genuine human need may take precedence over our personal convenience in our conduct. We are sorry for the times we excluded or shut out some people from our service or dealings due to prejudices against their caste, race, nationality, religion and bad record. Grant that we may make conscious efforts every day to overcome our prejudices with the power of our faith and move from our narrow-mindedness to broadmindedness, from ghetto-mentality to universal outlook, and from exclusive relationships to inclusiveness.

 

Assumption of the Blessed Virgin Mary (A)

 

Assumption of the Blessed Virgin Mary (A)

15.08.2026

Readings: (1) Rev 11:19. 12:1-6.10 (2) 1 Cor 15:20-27 (3) Lk 1:39-56

[N.B.: Exceptionally, for our reflections today, we are including all the three readings.]

1.    Theme in brief

Fidelity to our vocation and victory over evil forces

2.    Focus Statement

Mary’s Assumption into heaven symbolizes our own hope of winning a final victory over the forces of evil and death with unshakable faith in God’s promises and by remaining faithful to our vocation like her.

3.    Explanation of the text

Today’s first reading speaks about the vision of John regarding a great portent or sign of the woman that appeared in heaven (Rev 12:1). The woman refers to the Church, the Mother of all the faithful. Her crying out in birth-pangs (Rev 12:2) refers to the pain of persecution and opposition which the Church has undergone from the beginning until now as she ‘gives birth’ to the child. The child is none other than Christ himself (Rev 12:4-5). Symbolically, giving birth to Christ also means giving birth to his values in the world. The red dragon that wants to devour the child as soon as it is born (Rev12:4) symbolizes the devil, and refers to all evil forces of the world that are opposed to the Messiah or his values. The seven heads, ten horns and a tail of the dragon, which can bang one-third stars to the ground (Rev 12:3-4), symbolize the tremendous capacity of evil forces to cause destruction and harm. The conflict between the woman and the red dragon symbolizes the conflict between the good (Gospel values preached by the Church) and evil forces opposed to those values.

In the second reading, Paul says that Christ has broken the bondage of death by his resurrection. He gives us the assurance that we who belong to Christ will also share his final victory over death. Death is the last enemy to be destroyed by him at his Final Coming (1 Cor 15:26).

In today’s gospel, Luke mentions that Elizabeth calls Mary “blessed” twice (1:42 and 45): first because of the fruit of her womb, or her bearing of the Divine Child in her womb, and secondly because of her faith in the fulfilment of God’s Word. Mary, in her Song of Praise (known as “Magnificat”), says that all generations will call her blessed because the Almighty has done great things for her (1) by lifting her up from her lowly state instead of lifting up the powerful ones (1:52); (2) by remembering his mercy that lasts from generation to generation (1:50, 54); and (3) by his fidelity (faithfulness) to fulfil the promises made to Abraham and his descendants (1:55). Further, as Luke mentions in another place, Mary is blessed because she is not only the Mother but also an ideal disciple of Christ. As an ideal disciple, she not only hears the Word of God but also keeps it or obeys it in faith (11:28).

4.    Application to life 

Originally the figure of the woman in conflict with the dragon mentioned in today’s first reading referred to the early Church that was under persecution. But later on in Catholic tradition this woman came to be identified with Mother Mary since she exemplifies all the characteristics of the Church so well. Therefore, the figure of the woman clothed with the sun primarily refers to the Church and is only secondarily applied to Mother Mary. From her beginnings till today, the pilgrim Church undergoes constant persecution and opposition in her mission to preach the gospel of Christ. The Church is compared to a woman whose birth-pangs to give birth to a baby are compared to the pain of persecution of the Church to give birth to Christ and his gospel values in the world.

Just like the situation of the pilgrim Church, Mary’s life was also a pilgrimage of faith. In her faith-journey, she had to constantly struggle with the ‘dragon’ (that is, evil forces operative in the world) to fulfil her vocation and mission on earth. Her faith was severely tested during this combat with the satanic forces symbolized by the red dragon. These are some of the evil or satanic forces Mary faced in her life-journey: (1) to conceive and bear a child as a virgin – one of the strictest taboos in Jewish society in those days; (2) an Emperor’s (Augustus’) order to go to one’s own town for census-registration during the last stage of her pregnancy; (3) the rejection by her own people at the time of her delivery in Bethlehem; (4) the flight into Egypt like a refugee to save her child from the killers sent by Herod; (5) loneliness after Joseph’s death and departure of her Son to do his Father’s work; (6) criticism and opposition to her son by the Jewish religious leaders; (5) and crucifixion of her innocent son like a criminal.

Though these ‘dragons’ tried their best to ‘devour’ her faith in God and win a victory over her, by remaining faithful to her original ‘yes’ (known as ‘fiat’) to him, Mary won a victory over them (Lk 1:38). Though she did not understand God’s ways fully and how his promises would be fulfilled, she believed and trusted that God’s Word would be fulfilled in ways known to him alone. Our faith and obedience are also severely tested like Mary’s, as explained above, when the happenings go quite contrary to our expectations and plans. Mary had already submitted herself to obey God’s Word as a servant (handmaid) would obey her Master (Lk 1:45). By submitting herself to his holy will, she allowed herself to be led by God who alone would guide her destiny. As a reward to her total fidelity, God did not allow her body to undergo decay at death. After the completion of her earthly life, she was assumed body and soul into the glory of heaven, and was totally liberated from evil.

Today also, there are so many evil forces waiting for a chance to devour the good in us and destroy Christ’s values in the world. These forces have tremendous capacity to destroy good conduct, virtues and spiritual values in us, just like the capacity of the red dragon mentioned above. They always wait for a chance to force us to the abyss of darkness. Think of the evil influence of the mass media on us (especially on our children) that propagate violence and crimes. Taking a cue from Mary’s Magnificat, in which she announces the downfall of the proud and the powerful (Lk 1:51-52), we need to continue our fight against corruption, pollution and other forms of environmental degradation, consumerism, terrorism,  injustices, crimes against humanity, etc., even if it may displease the powerful, or sometimes our neighbours and friends. Sometimes we may have to suffer persecution and opposition like the birth-pangs of a mother for our testimony to Christ’s values (such as honesty and truth). Mary’s assumption has a strong message for us that in our struggle with the forces of evil, corruption, decay and death, we have to imitate her unshakable faith in the fulfilment of God’s Word and, like her, overcome these forces with the strength of faith.

For example, in some parts of the world when the missionaries work for social justice they are accused as communists or naxalites/mafias, or when they create social consciousness among the poor and the downtrodden (who belong to other faiths) about their human rights and dignity, they are accused as proselytizers or anti-nationals. The ‘red dragon’ or evil forces continue to devour the values of Christ, such as justice, peace, fraternity, liberty and human dignity. Just as they caused ‘birth-pangs’ (persecutions) to the infant Church and in the faith-journey of Mother Mary, they continue to do the same to the Church and her children even today. We know that many of Christ’s values directly contradict the normal way of thinking in the world. Let us take one example: For the world forgiveness of enemies is weakness and foolishness; if ever we forgive our offenders, it should be done with certain conditions.  But for Jesus forgiving an offender without any condition is a revolution of love. Mary too announces this revolution of love which contradicts the world’s ways: Normally the powerful sit on thrones, but she says that God lifts up the lowly to the thrones (Lk 1:52); normally the rich have their stomachs full, but she says God sends them away empty and fills the hungry with good things (Lk 1:53).

As Mary is twice called ‘blessed’ by her cousin Elizabeth in today’s gospel, as St. Paul also says in his letter to the Ephesians, we too are blessed in Christ with every spiritual blessing from the moment of our baptism (cf. Eph 1:3). As she bore Christ in her womb and gave birth to him, our baptismal vocation is also to become “Christ-bearers” and spiritually give ‘birth’ to Christ or to his values in the hearts of people around us. Today’s first reading begins with a vision in which John sees God's temple in heaven being opened and of the Ark of the Covenant seen within it (Rev 11:19). In Catholic tradition (cf. her Litany), Mary is called the Ark of the Covenant because she bore Jesus within her, or she treasured God’s living Word within her, just as the Ark of the Covenant placed in a special tent during the desert-journey of Israelites symbolized for them God’s presence and faithfulness to his covenant. We too like Mary become the Ark of the Covenant when we become signs of Jesus’ presence in the world by loving and serving the needy not in theory but in practical ways as Jesus loved and served – by doing good to the needy, feeding the hungry, taking care of the sick, and by serving the poor and the neglected. In today’s gospel, Mother Mary’s setting out and going “in haste” to serve Elizabeth (1:39-40) exemplifies her proactive concern for the needy neighbour. This ‘haste’ indicates her eagerness and zeal to render service to her cousin in her difficulty without any request from her side – just because of her sensitivity to Elizabeth’s needs at that time. Today’s feast motivates us to imitate the model of charity given by Mary and, like her, remain faithful to our mission of joyful but sacrificial service.

Finally, today’s feast is a feast of hope for all of us. We too are destined to be where Mother Mary is. This feast fills us with hope in various ways: (1) that we too will ultimately triumph over or be totally liberated from sin and eternal death; (2) that we too will be raised body and soul like her in the final resurrection of the body; (3) that we too will get her reward of heavenly glory if we live a life of fidelity to our vocation and mission of giving Christ to the world. The resurrection of the body, by which our last enemy (that is, death) will be destroyed, is assured to us at the Final Coming of Christ as mentioned in today’s second reading. This hope is the antidote to the feeling of despair and hopelessness that is spreading like a cancer in modern society. Today quite many people experience emptiness in spite of having plenty. Mary opens for us the door of hope and teaches us how to progress in its path: by trusting in God’s Word and the fulfilment of his promises; by allowing ourselves to be guided by his Word; and by doing his will even in times of trials and tribulations. We plead with Mary to pray for us that no worldly powers may rob us of our hope. May she lead us to Jesus who is our Hope.

5.   Response to God's Word

Do we respond to God’s Word with a deep faith in the fulfilment of God’s promises even against all odds, as Mary did? Do we try to find out God’s plans for us by reflecting on God’s Word and entrusting ourselves to God’s care for their fulfilment? Are we faithful like Mary to our life’s call and mission? Are we faithful like her to the mission of defeating evil with good and becoming bearers of Christ’s values in our world, in spite of opposition or intimidation? When we face so much evil around us, instead of giving up the fight, do we sometimes flee to ‘wilderness’ (Rev 12:6), i.e. take recourse to prayer and solitude to be spiritually nourished by God?

6.    A Prayer

Lord, today, our soul magnifies you and our spirit rejoices in you our Saviour, because you have looked with favour on the lowliness of Mary your Handmaid. You have really done wonderful things for her by calling her to give Jesus to the world. By submitting herself to your holy will, she allowed herself to be led by you. As a reward to her total fidelity, you assumed her with body and soul into the glory of heaven. In our struggle with the forces of evil, corruption, decay and death may we imitate her unshakable faith in the fulfilment of your Word and triumph over these with the strength of faith. May we cooperate with your grace like her, so that we too may share her reward of heavenly glory. Amen.