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.

 

 

Nineteenth Sunday of Ordinary Time (A)

 

Nineteenth Sunday of Ordinary Time (A) [Mt 14:22-33]

09.08.2026

Jesus Walks on the Water

Readings: (1) 1 Kings 19:9.11-13 (2) Rom 9:1-5

1.    Theme in brief:

Progress from little faith to greater faith

2.    Focus Statement:  

We need to make a progress from our little faith to a deeper faith in order to get sufficient spiritual energy to battle against the storms of life such as trials, fears, doubts and evil forces.

3.    Explanation of the text

Today’s gospel that narrates the miracle of Jesus walking on water and stilling the storm in the sea is meant to teach the disciples a lesson about the necessity of moving from little or shallow faith to a deeper faith in him. It teaches them that they need to constantly struggle against some great ‘storms’ that batter against their faith in God or Christ, such as trials, fears, doubts and influence of evil forces. These are the tempests or storms that threaten to sink the ‘boat’ of life in the faith-journey of disciples. This passage is rich in symbolic meanings: (1) the wind blowing against their boat (14:24) symbolizes the trials and temptations that the disciples have to struggle against in their faith-journey; (2) their getting terrified when they saw Jesus walking on water, with the thought of seeing a ghost and crying out in fear (14:26), symbolizes the forces of fear overruling their faith in God; (3) Jesus’ rebuke of Peter points at his doubts due to his little faith (24:31); and (4) the roaring sea and the mighty waves symbolize the evil or satanic powers at work in the sea as it was the common worldview of the Jews at the time of Jesus. Here we see Jesus struggling against these evil forces and winning a victory over them by stilling the storm (14:32).

It is significant that Jesus retreats to the mountain “by himself” to pray (14:23) while he sends his disciples out into the raging and roaring sea. In Matthew’s Gospel mountain is a place for encountering God in solitude. This could serve the purpose of giving an example of the need of prayer in the midst of maddening activism, or testing the faith of the disciples when they meet a crisis in his absence.

What terrified the disciples is not the possibility of sinking and dying but the sight of Jesus walking on water whom they think to be a ghost. Though everybody says what they see is a ghost (14:26), Peter seems to have some faith in Jesus mixed with equal doubt. This is why he says: “If it is you, command me to come to you on water” (14:28). When Jesus commands him to come, he ventures to walk on water towards Jesus (14:29). But his faith is less than what is required for a true disciple. He begins to sink because he "notices the strong wind," gets frightened, and cries out "Lord, save me" (14:30). Jesus chides him, “You of little faith, why did you doubt” (14:31)? This rebuke is intended for all his disciples because they are shown as persons who underestimate Jesus’ power over the forces of nature. Peter represents all the disciples for his impulsive love for the Lord; at the same time for the smallness of his faith weakened by fear and doubt. As long as Peter has faith, he shares Jesus’ power of walking on the water; but the moment he doubts, due to the littleness of his faith, he begins to sink. Then Jesus alone can rescue him.

The disciples never think of the possibility of Jesus knowing their present plight or problems and coming to their rescue by walking on the water and stilling the storm (14:25, 32). Though Peter’s attempt to walk on water is his own idea, Jesus approves it by asking him to come to him on water (14:28-29). Peter should have realized, once Jesus has approved his decision, what he has to do is only to trust in him and put himself into his care. Peter fails to do it, precisely because he forgets about the predominance of Jesus’ almighty power over the storm’s mighty power. He doubts at the very presence of Jesus or his power to rescue him at the time of storm.

The disciples learn some lessons from this event: (1) Their faith always remains vulnerable to storms of life. Only a deeper faith of offering their whole life to God with total trust in him can give them sufficient spiritual energy to face these storms. (2) Jesus has authority not only over sin (because he forgives sins) and sickness (because he heals the sick), but also over the forces of nature. This leads them to make a confession of faith in him that he is truly the Son of God (14:33).

4.    Application to life                     

Our life is a journey, and because of our faith it is a faith-journey or a pilgrimage. In this journey we are often driven by forces more powerful than we can control.  Faith is not a readymade thing. It has its own ups and downs; it grows and wanes. It is constantly threatened by ‘storms’ of life. Today’s gospel text points to the trials, fears, doubts and evil forces that blow against our faith. They are like the storms that threaten to sink our faith-life’s boat.

Trials of faith come to us in many ways: when sudden calamities and misfortunes fall on us; when God seems to be simply absent and not caring for us; when our suffering is not taken away; when we face failures and disappointments one after another; when God seems to be not listening to our prayers; etc. Our fears increase day by day as the world advances: fear of being robbed; of being attacked by an enemy; of remaining unemployed; of losing a job; of being killed in a bomb blast or accident; of a sudden transfer to a remote place; of dreadful sicknesses like cancer and heart attack; of being left alone in old age; of breakage of love-relationships; of what others may think of us or say to us when we try to behave differently from others; of our children getting into deviant or criminal behaviour; of natural or man-made calamities (like accidents, floods, earthquakes, cyclones); of the unknown future; of untimely or unprepared death…. The list goes on ……… These fears, whether imaginary/ unrealistic or realistic, seem to become our masters controlling and driving us to wrong directions.

Sometimes doubts about our faith also haunt us. We doubt whether all our efforts will be fruitful; whether our plans will succeed; whether there is a God who allows the just to suffer; why does he permit suffering; why can’t he control it with his almighty powers; why does he allow natural calamities to fall on us when we do his work; why there is so much evil in the world….? Besides, there are so many evil forces operative in the world such as corruption, unjust structures of society, crimes against humanity, terrorism, wars, riots, substance abuses, ruthless exploitation of natural resources leading to eco-injustice, etc. When we become victims of these evil forces, our faith is severely tested. There are evil forces in our basic (human) nature also which try to work against our faith such as anger, greed, lust, pride, sloth, envy and gluttony.

When trials, fears (whether real or imaginary), doubts and evil forces take control of us and rule over our minds, they enslave us. Instead of the Lord directing our lives, these four ‘storms’ become an independent force driving us where we may not like to go. They become our worst masters and control or drive us to wrong directions such as depression, disappointment, meaninglessness, emptiness, etc. Faith involves a constant struggle against all these forces. As long as our faith remains strong we can walk on water like Peter and face any storm. As soon as our faith becomes weak, we will begin to doubt whether the Lord will hold or not, though he says, “Come!” That is the time we begin to sink.

Faith is a total surrender of our life into the hands of the Lord, trusting his power. Our faith has to grow from doubting the presence of the Lord in trials to a total surrender to him. Jesus invites us to grow from our little and doubtful state of faith to one of confession and surrender. We lose trust in the power and goodness of the Lord when we face the darkness. We need deep faith to recognise the voice of the Lord who invites us to ‘come’ to him with his outstretched arms. Sometimes he invites us to venture into an unknown journey. When we doubt about the Lord’s trustworthiness, we may stumble like Peter. The Lord invites us to abandon ourselves into his arms just like a child.

We have to believe in the Lord’s power to calm the tempests of our life and cry to him, “Lord, save me” (14: 30)! When Peter saw the power of the mighty wind, he failed to see Jesus and trust in his superior power. Our faith remains strong as long as we fix your eyes firmly on Jesus. We need to admit that we are people of little faith like Peter (14:31), because when we see the strength of the storm we forget the power of the Lord over them. Thus we sink to the bottom of our trust. We have to grow from this little faith to a deeper faith of surrender of our whole life into the Lord’s hands. An experience of calmness after going through tempests leads us to confession and adoration of the Lord as our only Saviour (14:33).

We can distinguish between three aspects of faith: (1) faith-observance or faith-practice, (2) faith-knowledge, and (3) faith-surrender. The first one consists of following religious customs, traditions, rituals and practices like attending church on Sundays, receiving sacraments, observing religious feasts, attending novenas, wearing or displaying religious signs and images, keeping fasts, making sign of the cross, saying prayers known to us, etc. The second one consists of acquiring knowledge about our faith which we normally get through catechism (Sunday School) and other religious instructions including those we get during religious conferences, retreats, Sunday sermons or by personal reading. The third one consists of accepting God as the only Lord and Master of life, doing his will and allowing him to take us where he wants and do with us what he wants. This is the faith that leads to surrendering our entire life – all that we are and all that we have – into his hands. This aspect of faith can become very hard at times.

Many of us think that our faith consists of only first two sides. We go through all the religious practices and rituals without allowing our faith to influence our life – our attitudes, behaviour and action. Secondly, we may think we are strong in faith when we know answers to many questions on our religion or from the Bible. But it may remain only as knowledge in our heads or it may be used for religious debate/discourse. This head-level knowledge may not save us when our faith is severely tested due to storms of life mentioned above. Though we need to practice religious customs and rituals, and need to have sufficient knowledge of our faith, these things alone are not sufficient to face the power and strength of the winds that blow against us. Only when we offer our entire lives to God, put him in charge of our lives and permit him to do what he wants with us, we get the power to bear unbearable situations, to do what humanly speaking seems to be impossible, and to accept persons and situations as they are. Let us examine and see whether our faith includes this third and most important aspect. For that, we have to move from mere ‘religiosity’ (that is, limiting our faith only to practice of rituals) to cultivation of a personal spirituality that motivates us to say with an act of total surrender to God: “Do what you want with me Lord; I’m yours”.

5.    Response to God's Word

What are the trials, fears, doubts and evil forces that blow against our faith and threaten to sink it? Do we allow these forces to take control of us and rule over our minds or enslave us?  When we do not understand God’s ways and do not find solution to our problems, do we surrender our life into the hands of the Lord, trusting in his power? Do we make efforts to deepen our faith by going beyond ritual practices? Do we really believe that faith is such a great force that it can ‘move mountains’ and ‘uproot trees’ – that is, motivate us to face mountainous problems and uproot deeply rooted evil habits?

6.    A prayer

In full response to your love O Lord, I offer to you whatever I have and I am. Whatever I have is your gift to me, and whatever I am is my gift to you. Therefore, I lovingly and willingly return to you whatever you have given me, without any reserve. Take me where you want to take; give me what you want to give; lead me in your paths. Here am I Lord to do your will. Assure me Lord that I am in your loving care. Amen.

 

Eighteenth Sunday of Ordinary Time (A)

 

Eighteenth Sunday of Ordinary Time (A) [Mt 14:13-21]

02.08.2026

Multiplication of the Loaves (Feeding the Five Thousand)

Readings: (1) Is 55:1-3 (2) Rom 8:35.37-39

1.    Theme in brief

Sharing is caring indeed.

2.    Focus Statement  

Like Jesus we need to be compassionate towards those who are physically and spiritually hungry by caring for and sharing our resources with them.

3.    Explanation of the text

When Jesus hears about the beheading of his cousin John the Baptist (14:12) and feels the constraints put on him by the pressure of the crowds following him, he wants to withdraw to a deserted place for peace and quietness (14:13). But the crowds follow him wherever he goes depriving him of his privacy or quietness. Instead of resenting the maddening crowds, he goes out to share in the suffering of the sick and hunger of the hungry crowd out of compassion for them (14:14).

The miracle of the multiplication of five loaves of bread and two fish is a sign that signifies the loving concern, care and compassion of Jesus towards the suffering and the hungry (14:15). In Matthew’s gospel, this miracle is placed immediately after the beheading of John the Baptist (14:1-12) to show the contrast between the glamorous party thrown by the notorious ruler Herod on his birthday and “God’s party” of love and sharing given by Jesus to the hungry crowds.

When the disciples request Jesus to send away the hungry crowd to buy food before it is too dark (14:15), he says that the crowd need not go away to buy food. Instead he says, “You give them something to eat” (14:16). It implies that the disciples should take initiatives in feeding the body and spirit of those who are physically and spiritually hungry. At this point the disciples’ reply seems to imply: “We have nothing here so to say, i.e. no means, no resources and no money to feed so many; hence, nothing is possible”. At the same time they admit that they have something which is too little – five loaves and two fish (cf.14:17). Jesus’ command to bring to him what they have indicates that our resources can get multiplied when we give/ share lovingly and generously what we have (14:18).

Matthew clearly mentions that after multiplying the loaves and fish Jesus gives them to his disciples, and it is they who distribute them to the crowds (14:19). This indicates the role of the disciples to share the work of Jesus in satisfying the physical and spiritual hunger of people.

That this miracle has a double meaning – of satisfying both the physical and spiritual hunger of people – is clear from the terminology used in this text: Jesus took the bread, blessed (or thanked) God, broke it and gave it to his disciples (14:19). The same terms are used in the institution of the Eucharist in Mt 26:26. Biblical scholars point out that this miracle anticipates the Eucharist and the Eucharist anticipates the messianic banquet in the age to come.

4.    Application to life                     

First of all we see a compassionate Jesus in this text, who is very sensitive to the hunger of people – those who lack food and other basic necessities of life. The question is whether, like Jesus, we too are moved with compassion at the hunger of the people around us. Today’s gospel-message invites us to become sensitive to hunger and poverty around us and share our bread and resources with the hungry and the needy. Of course, a broader application of this message also involves sensitivity to any material needs of the have-nots. It is estimated more than 850 million people go to bed every day without food and a child dies of hunger every 3 seconds around the world. What a world of contrasts we live in: When so many people including children go to bed everyday with hungry stomachs in some parts of the world, so much food is wasted in lavish parties and banquets in some other parts; when so many starve in one region, so much food is thrown away in another. Some of the luxurious banquets and parties make us wonder whether people live to eat or eat to live.

Our world can be a better place if we decide to share something of what we have. What do people do with leftover food at parties and extravagant social celebrations? Some throw it away; some send it to piggeries; some send to slums, orphanages and boarding schools; some distribute it among friends and relatives; and some keep it in the refrigerator to warm up and consume little by little in the days to come. How many think of calling some poor people in the neighbourhood and share it with them? The continuity of hunger in the world is a blot on its economic, scientific and technological progress in so many fields.

Like Jesus, can we be a little more sensitive to others’ physical hunger and material needs, and share our food and other resources with them? Each of us needs to think how we can convert our celebrations from turning out to be purely a Herod’s party into God’s banquet of love by sharing our resources with the needy. There is a difference between sharing our resources out of compulsion and out of compassion Do we actively look for opportunities for sharing any little thing, gift, talent, time, knowledge, space we have without their request, just by observing their needs or problems? Is it true that our community or Church leaders have to coax us a lot to contribute generously for a cause? When we contribute money for a worthy cause, what is our priority – a building, memorial, auditorium, monument, shrine? Or something for constructing houses for the poor, providing food for the hungry, education of poor children, treatment of a poor sick person?

Quite often we want to escape from service and care by making several excuses such as lack of time and resources. Sometimes we consider people with problems and difficulties as a nuisance and try to avoid them when they approach us. If their needs are genuine, should we not be motivated by the example of Jesus who was moved with compassion at the sick and the hungry in spite of personal sorrow at the brutal murder of his cousin and the ever-present pressure of the crowds? If he did not mind sacrificing his personal need for rest and quietness in order to satisfy the physical needs of the hungry crowds, what about us?

Another lesson we learn from this miracle is that God often uses whatever we already have. Jesus could have very well worked a miracle out of nothing. But he did not choose that way. Instead, he multiplied the little resource they already possessed. If we place the little things we have into Jesus’ hands, he will multiply them. Only when the disciples acknowledged what they had without hiding it or eating it up privately, Jesus could work a miracle. Today Jesus once again invites us to bring to him whatever we have, however little. Do we bring to the Lord what we have so that he can dispose of them as he wills? If not food, when we put our little energies, talents, knowledge, time and resources into Jesus’ hands, he has the power to multiply them and use them for the service of the needy.  He gives us an example of consciously cultivating the spirit of sharing our goods with the hungry and the needy. As Jesus was moved with compassion at the sight of hungry people, we too need a heart to share the sufferings of those who are physically deprived. Many more miracles could take place in our world if all of us could share what we have generously with those who do not have. Sharing is caring; no care, no real love or concern like Jesus for the suffering and the hungry.

Modern nuclear families prefer to have only one or two children due to the problems involved in bringing up more children. In spite of the benefits of having smaller families, children in such families may fail to learn the values of self-sacrifice and sharing of what they have with other brothers and sisters. Therefore modern parents need to find out ways and means to inculcate the value of giving and sharing in children by instructions, insistence and personal example. Since all the love, protection and gifts are showered on one or two children, they turn out to be more selfish, greedy and proud. Once when I asked a fourth standard child to share the food he had brought in his tiffin with another child who had not brought anything and was crying in a corner, he shouted at me, “Why should I?” If our future generation will not know how to give but only to grab and grab, it will have its repercussion not only on the world but also on the family itself. Will the children who knew only to receive from parents and elders, share their earnings with the sick and the aged parents, forget about the needy in their society?

As explained above, this miracle has strong Eucharistic overtones. As we saw, the same words used in the institution of the Eucharist, such as taking bread, blessing (giving thanks to) God, breaking and giving it, are used in this multiplication of loaves also. Jesus came and continues to come to satisfy our spiritual hunger as well, especially through the Eucharist. He satisfies our spiritual huger so that we can satisfy the spiritual hunger of the needy. Mother Teresa said: “Being unwanted, unloved, uncared for….is a much greater hunger, a much greater poverty than the person who has nothing to eat.” Jesus says, “One does not live by bread alone” (Mt 4:4). People need to be fed with bread as well as love, care, truth, peace and other spiritual values as well.

The Eucharist satisfies our spiritual hunger and motivates us to share our goods with the needy. In other words, besides nourishing us spiritually, the Eucharist sends us out in the world to break our bread with the hungry and the needy. The same Jesus who comes to us in the Eucharist tells us every time: “You give them something to eat”. Thus, this text invites us to live the Eucharist outside the celebration of Holy Mass by practising Jesus’ teaching on sharing and caring. We, who receive the Eucharist regularly, have to examine ourselves and see whether we try to escape from occasions to render service to the society, especially when we are called to share our time, views and resources for the society and the Church.  Jesus’ gesture of making the disciples themselves distribute the multiplied bread invites all his disciples today to take initiatives to share what they already have, no matter how little it is; and discover creative ways of sharing those things.

5.    Response to God's Word

Like Jesus, are we moved by the hunger of the people around us or in some other parts of the world? If yes, what can each one of us do about it? Are we generous in sharing our material and other resources? Besides food, how can we satisfy people’s/children’s hunger for love, care, recognition, dignity and justice? Can we recall some Eucharistic moments we experienced outside the Holy Mass when we genuinely shared some of our resources such as food, things, time, knowledge and talents with others, especially with the poor and the needy? Let us examine whether we are happy only to receive all sorts of services from others but not to give; whether we refuse to share our time, knowledge and energies for common good; and whether we waste a lot of time in gossiping, loitering around, playing and watching TV endlessly, instead of sharing a part of it for service of society.

6.    A prayer

O compassionate Jesus, grant that we may be very sensitive to the hunger and struggles of those who lack food and other basic necessities of life. Increase in us the virtue of sharing our resources, however little they are, with those who do not have.  We want to place our little resources into your hands and pray that you may multiply them according to your will. Teach us to give, share and care, instead of only receiving. Teach us to share not only our material things, but also time, energies, knowledge, talents and values of love, sacrifice, truth, peace and justice. Amen.