Posts Tagged ‘James’

Prayer and Meditation for Monday, February 20, 2017 — “I do believe, help my unbelief!”

February 19, 2017

Monday of the Seventh Week in Ordinary Time
Lectionary: 341

Image may contain: 8 people, people sitting

Art: Part of The Transfiguration of Christ By Raphael — Showing the young boy consumed with convulsions

Reading 1 SIR 1:1-10

All wisdom comes from the LORD
and with him it remains forever, and is before all time
The sand of the seashore, the drops of rain,
the days of eternity: who can number these?
Heaven’s height, earth’s breadth,
the depths of the abyss: who can explore these?
Before all things else wisdom was created;
and prudent understanding, from eternity.
The word of God on high is the fountain of wisdom
and her ways are everlasting.
To whom has wisdom’s root been revealed?
Who knows her subtleties?
To whom has the discipline of wisdom been revealed?
And who has understood the multiplicity of her ways?
There is but one, wise and truly awe-inspiring,
seated upon his throne:
There is but one, Most High
all-powerful creator-king and truly awe-inspiring one,
seated upon his throne and he is the God of dominion.
It is the LORD; he created her through the Holy Spirit,
has seen her and taken note of her.
He has poured her forth upon all his works,
upon every living thing according to his bounty;
he has lavished her upon his friends.

Responsorial Psalm PS 93:1AB, 1CD-2, 5

R. (1a) The Lord is king; he is robed in majesty.
The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The Lord is king; he is robed in majesty.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The Lord is king; he is robed in majesty.
Your decrees are worthy of trust indeed:
holiness befits your house,
O LORD, for length of days.
R. The Lord is king; he is robed in majesty.

Alleluia 2 TM 1:10

R. Alleluia, alleluia.
Our Savior Jesus Christ has destroyed death
and brought life to light through the Gospel.
R. Alleluia, alleluia.

Gospel MK 9:14-29

As Jesus came down from the mountain with Peter, James, John
and approached the other disciples,
they saw a large crowd around them and scribes arguing with them.
Immediately on seeing him,
the whole crowd was utterly amazed.
They ran up to him and greeted him.
He asked them, “What are you arguing about with them?”
Someone from the crowd answered him,
“Teacher, I have brought to you my son possessed by a mute spirit.
Wherever it seizes him, it throws him down;
he foams at the mouth, grinds his teeth, and becomes rigid.
I asked your disciples to drive it out, but they were unable to do so.”
He said to them in reply,
“O faithless generation, how long will I be with you?
How long will I endure you? Bring him to me.”
They brought the boy to him.
And when he saw him,
the spirit immediately threw the boy into convulsions.
As he fell to the ground, he began to roll around
and foam at the mouth.
Then he questioned his father,
“How long has this been happening to him?”
He replied, “Since childhood.
It has often thrown him into fire and into water to kill him.
But if you can do anything, have compassion on us and help us.”
Jesus said to him,
“‘If you can!’ Everything is possible to one who has faith.”
Then the boy’s father cried out, “I do believe, help my unbelief!”
Jesus, on seeing a crowd rapidly gathering,
rebuked the unclean spirit and said to it,
“Mute and deaf spirit, I command you:
come out of him and never enter him again!”
Shouting and throwing the boy into convulsions, it came out.
He became like a corpse, which caused many to say, “He is dead!”
But Jesus took him by the hand, raised him, and he stood up.
When he entered the house, his disciples asked him in private,
“Why could we not drive the spirit out?”
He said to them, “This kind can only come out through prayer.”

The transfiguration

Raphael (Raffaelo Santi, 1483-1520)

Vatican Museums, Rome (Photograph Calvi)

According to present estimations, there are between 300,000 and 600,000 people in the U.K. who have epilepsy. Of these, over half are under 20 years of age. In the Renaissance, this disease was just as common as it is today, although in those days people made no clear distinction between obsessions, the plague and epilepsy. The Renaissance viewed the human being who fitted harmoniously into the cosmos, as the measure of all things. Therefore people reacted with great irritation to anything that seemed unusual or strange and looked to the heavens to find an explanation for it. In the Christian Middle Ages, as in ancient Greek and Roman times, epilepsy was regarded as the ‘unnatural, mysterious illness which is not of this world.’

The most famous painting of a person with epilepsy is the one by Raphael (Raphaelo Santi, 1483-1520) :

Raphael’s last picture, the ‘Transfiguration of Christ‘, is divided into two parts: the upper part depicts the transfiguration of Christ, the lower part portrays the healing (or rather the scene immediately preceding it) of the boy with an evil spirit (epilepsy). This story comes immediately after the description of the transfiguration in the synoptic Gospels (Matthew, Mark, Luke). The lower part of this painting, which was never completely finished, is based on the following passage in the Bible:
‘…Teacher, I brought my son to you, because he has an evil spirit in him and cannot talk. Whenever the spirit attacks him, it throws him to the ground, and he foams at the mouth, grits his teeth and becomes stiff all over.’ (Mark 9, 17-18)

The Transfiguration of Christ (detail)

The scene shows the father (wearing a green robe to symbolize hope) bringing his son to the disciples. The painting shows the boy having a seizure: his father has to support him as he cannot stand upright. The boy’s limbs are stiff (tonic) and twisted, his mouth is slightly open, his lips are blue, his eyes are fixed in a squint. It is clear to see that during such a convulsion the ‘demon‘ would throw the victim ‘into the fire or into the water‘ (Mt 17, 14) if he were not under the care of his family.

Jesus heals the boy by driving out the evil spirit. This passage in the Bible led people in the Christian Middle Ages to believe that epilepsy was caused by demons, and this opinion was one of the main reasons why the falling sickness was called ‘morbus daemonicus‘ (the demonic disease) at that time.

Art historians have repeatedly pointed to the symbolism of the themes portrayed in this masterpiece: they believe that Rafael intentionally included the simultaneous depiction of the transfiguration of Christ and the healing of the epileptic boy in one painting. In so doing he consciously created a link between the transfigured Christ and the epileptic boy – a symbolic incongruity between the later crucified and then risen Christ and the epileptic boy who falls to the ground in a seizure, lies there as if dead and then ‘rises’ up again. It is notable that in the painting, the only link between the two parts of the picture is made by the epileptic boy, who is the only person in the lower half of the picture whose face is turned to the transfigured Christ in the upper part of the painting.



Reflection by The Most Rev Msgr William Goh Archbishop of Singapore
20 FEBRUARY, 2017, Monday, 7th Week, Ordinary Time

SCRIPTURE READINGS: [ Ecclesiasticus 1:1-10; Ps 92(93):1-2,5; Mk 9:14-29 ]

“The father of the boy cried out, ‘I do have faith.  Help the little faith I have!’”  This cry of the father is the cry of everyone.  We too feel like him.  We have some faith in God but for most of us our faith is weak.  Certainly, we do not even have faith in God to heal us when we are sick, much less a faith that could move mountains!  In times of trial, we give up faith in God.  We prefer to rely on ourselves, our ingenuity, science and technology to solve our problems.  God is always the last resort when all things fail and there is no further recourse.  But deep down in us all, we do want to increase in faith.  But we are weak.

How, then, can we grow in faith?  Firstly, by contemplating on the magnificent creation of God.  In the first reading from the book of Ecclesiasticus, the wisdom of God is praised through pondering on the wonders of God’s creation.  When the author considered “the sand of the sea and the raindrops, and the days of eternity, who can assess them?  The height of the sky and the breadth of the earth, and the depth of the abyss, who can probe them?”   No one could do all these but God the creator who alone is all wise.  “He himself has created her, looked on her and assessed her, and poured her out on all his works to be with all mankind as his gift, and he conveyed her to those who love him.”

If God is the creator of all, then following Jesus we can trust in His divine providence.  “Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?  And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin,  yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you – you of little faith?”  (Mt 6:26-30)

If we do not trust Him, who else can we trust when “before all other things wisdom was created, shrewd understanding is everlasting.  For whom has the root of wisdom ever been uncovered?  Her resourceful ways, who knows them?”  So the conclusion of Sirach and the psalmist is this, that God is our King, Lord of heaven and earth.  “One only is wise, terrible indeed, seated on his throne, the Lord.”  To Him we submit ourselves.  “The Lord is king, with majesty enrobed; the Lord has robed himself with might, he has girded himself with power.  The world you made firm, not to be moved; your throne has stood firm from of old.  From all eternity, O Lord, you are. Truly your decrees are to be trusted.  Holiness is fitting to your house, O Lord, until the end of time.”

Secondly, to grow in faith, we need the faith of others to inspire us.  Obviously, the child under possession could not exercise his faith.  Likewise, the father of the child was so desperate that he had lost almost all faith except the little he had left.  The disciples were supposed to be channels of God’s grace.  They were supposed to help the little faith of the father of the child.  Instead, they made him lose the little faith he had.  He asked his “disciples to cast it out and they were unable to.”  The reply of Jesus was swift.   In frustration, He remarked, “You faithless generation.  How much longer do I have to be with you?  How much longer do I have to put up with you?  Bring him to me.”   Jesus was clearly disappointed that even His own disciples lacked the faith to deliver the boy from the Evil One. They must have tried to exorcise the boy but their lack of faith was clearly manifested so much so the Devil was not afraid of them.  Like many people who pray without faith, the devil knows that they are weak in faith.  He would not bother about them because their prayers would not work.

Jesus was truly a man who could inspire faith. Even the sight of Him was enough to move people to faith.  In today’s gospel, we read that “the moment they saw him the whole crowd were struck with amazement and ran to greet him.”   We also read elsewhere, “After the people of that place recognized him, they sent word throughout the region and brought all who were sick to him  and begged him that they might touch even the fringe of his cloak; and all who touched it were healed.”  (Mt 14:36)   Even at His death, the centurion remarked, “Truly this man was God’s Son!” (Mt 27:54) He was seen as the visitation of God.  After raising the widow’s son at Nain, we read that “a sense of awe swept over all of them, and they glorified God saying, “a great prophet has appeared among us.  God has visited His people.”  (Lk 7:16)

All of us too are called to inspire people in faith.  Parents have a responsibility to inspire faith in their children.  It is not enough to teach them about God or bring them to church and catechism classes.  More importantly, they must inspire them by their lives of faith, devotion and love for God.  It is not what they say but what they do.  This is of course true for all, whether we are priests, religious, teachers, elders or seniors.  We are called to inspire faith in the lives of those people under our charge or are living or working with us.  Can we say that through our lives, people are inspired to find faith in Christ as well?  The sad reality is that often we put people off and become a scandal to their faith because of our arrogance, insensitivity, discrimination or sinful and worldly lifestyles. Many have left the church because they encountered bad witnessing by Catholics who are rude and selfish.

How, then, can we be the light of faith to others so that they can be inspired to grow in their faith?   If faith is lacking in us, it is because, as Jesus said, “This is the kind, that can only be driven out by prayer.” What is needed is more than just doing things in the name of Jesus or for Jesus.  We need to share the mind and heart of Jesus so that we can pray and act with faith in God like He did.  It was just after the Transfiguration experience when this incident happened.  The people noticed the transformation in Jesus and that explained why they were struck with amazement upon seeing Him.  It was in the intimacy with His Father, that the Lord, was transformed.  Filled with the Father’s love and assurance of His presence, He could confidently come down from the mountain filled with renewed power and strength to deal with the challenges ahead of Him, particularly the imminent passion in Jerusalem.  We, too, if we want to be sure that we can manage the trials and challenges of life at home, at work or in ministry, then we need to pray as much as we work.  Only prayer can strengthen our personal faith in Christ, without which, the work we do will be hollow and not transform anyone.  We will end up quarreling and debating with each other as many church groups do because the members hardly pray together and as individuals.  This was what happened at the scene.  “They saw a large crowd around them and some scribes arguing with them.”  When there is no faith, we can only argue and prove each other wrong.  But if we believe in the power of prayer, then prayer changes us and changes the way we relate with others. With faith, nothing is impossible.  When the man told the Lord, “But if you can do anything, have pity on us and help us.”  Jesus retorted, “If you can? Everything is possible for anyone who has faith.”

So let us increase in our faith through prayer in our relationship with the Lord, through contemplation of His works in our lives and in creation; and through the inspiring faith of our brothers and sisters. It is therefore important that we support each other in faith using the various means and opportunities available to us. Not only by praying individually, but we must also come together to worship as a community of faith; and coming together in smaller groups to share the Word of God and how the Lord is working in our daily life.  Through such fellowship, our faith will grow from strength to strength.  If we walk alone in our faith, we will surely lose it one day because no one can grow in faith by himself.  We need the church and the faith of our brothers and sisters to support us.

Written by The Most Rev William Goh Roman Catholic Archbishop of Singapore 



Lectio Divina from The Carmelites


• The Gospel today informs us that the disciples of Jesus were not able to cast out the devil from the body of a boy. The power of evil was greater than their capacity. Today, also, there are many evils which surpass our capacity to face them: violence, drugs, war, sickness, jobless people, terrorism, etc. We make great efforts in life, but it seems that instead of improving, the world becomes worse. What good is there in struggling? Keeping this question in mind, let us read and meditate on today’s Gospel.
• Mark 9, 14-22: The situation of the people: despair without solution. Coming down from the mountain of the Transfiguration, Jesus met many people around the disciples. A parent was in despair, because an evil spirit had taken possession of his son. With great detail, Mark describes the situation of the possessed boy, the anguish of the father, the incapacity of the disciples and the reaction of Jesus. Two things strike us in a particular way: on one side, the confusion and the powerlessness of the people and of the disciples in the face of the phenomenon of possession, and on the other hand, the power of faith in Jesus before which the devil loses all his influence.
The father had asked the disciples to drive out the devil from the boy, but they were not able to do it. Jesus becomes impatient and says: “Faithless generation! How much longer must I be among you? How much longer must I put up with you? Bring him to me”. Jesus asks information regarding the sickness of the boy. And from the response of the father, Jesus knows that the boy, “from childhood”, was affected by a serious illness which endangered his life. The father asked: “But if you can do anything, have pity on us and help us!” The phrase of the father expresses a very real situation of the people: (a) they are faithless; (b) they are not in a condition to solve the problem, but (c) have such good will.
• Mark 9, 23-27: The answer of Jesus: the way of faith. The father answers: Lord, I believe! But help my lack of faith! The response of the father has the central place in this episode. It indicates that this should be the attitude of the disciple, that, in spite of his/her limitations and doubts, he/she wants to be faithful. Seeing that many people were coming, Jesus acted rapidly. He ordered the spirit to get out of the boy and not to return “again ever!” This is a sign of the power of Jesus on evil. It is also a sign that Jesus did not want any popular propaganda.
• Mark 9, 28-29: Deepening this with the disciples. In the house, the disciples want to know why they were not able to drive out the devil. Jesus answers: This is the kind of evil spirit that can be driven out only by prayer! Faith and prayer go together. One does not exist without the other. The disciples had become worse. Before they were capable of driving out the devil (cfr. Mk 6, 7.13). Now, no more. What is lacking? Faith or prayer? Why is it lacking? These are questions which come from the text and enter into our head in a way that we can proceed also to a kind of revision of our life.
• The expulsion of the devils in the Gospel of Mark. During the time of Jesus many persons spoke of Satan and of the expulsion of the devils. People were afraid and, there were some persons who profited and took advantage of the fear of the people. The power of evil had many names: Demon, Devil, Beelzebul, Prince of Demons, Satan, Dragon, Domination, Power, Beast-wild animal, Lucifer, etc. (cfr. Mk 3, 22-23; Mt 4, 1; Rv 12, 9; Rm 8, 38;; Eph 1, 21).
Today also, among us the power of evil has many names. It is enough to consult the dictionary and look for the word Devil or Demon. Today, also, many dishonest people enrich themselves, profiting of the fear which people have of the devil. Now, one of the objectives of the Good News of Jesus is, precisely, to help people to free themselves from this fear. The coming of the Kingdom of God means the coming of a stronger power. The strong man was an image which indicated the power of evil which maintained people imprisoned by fear (Mk 3, 27). The power of fear oppresses persons and makes them lose themselves. He does in such a way that they live in fear and death (cfr. Mk 5, 2).
It is such a strong power that nobody can stop it (Mk 5, 4). The Roman Empire with its “Legion” (cfr. Mk 5, 9), that is, with its armies, was the instrument used to maintain this situation of oppression. But Jesus is the strongest man who overcomes, seizes and drives out the power of evil! In the Letter to the Romans, the Apostle Paul gives a list of all the possible powers or demons which could threaten us and he summarizes everything in this way: “I am certain of this: neither death nor life, nor angels, nor principalities, nothing already in existence and nothing still to come, nor any power, nor the heights nor the depths, nor any created thing whatever, will be able to come between us and the love of God, known to us in Christ Jesus, our Lord!” (Rm 8, 38-39). Nothing of all this! And the first words of Jesus after the Resurrection are: “Do not be afraid! Rejoice! Do not fear! Peace be with you!” (Mk 16, 6; Mt 28, 9-10; Lk 24, 36; Jn 20, 21).
Personal questions
• Have you ever lived an experience of powerlessness before some evil or violence? Was this an experience for you only or also for the community? How did you overcome it?
• Which is the type of evil today which can only be overcome with much prayer?


Prayer and Meditation for Saturday, February 18, 2017 — The Essential Role of Faith For Man — “Suddenly, looking around, the disciples no longer saw anyone but Jesus alone with them.”

February 17, 2017

Saturday of the Sixth Week in Ordinary Time
Lectionary: 340

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The Transfiguration Jesus by James Tissot

Reading 1 HEB 11:1-7

Brothers and sisters:
Faith is the realization of what is hoped for
and evidence of things not seen.
Because of it the ancients were well attested.
By faith we understand that the universe was ordered by the word of God,
so that what is visible came into being through the invisible.
By faith Abel offered to God a sacrifice greater than Cain’s.
Through this, he was attested to be righteous,
God bearing witness to his gifts,
and through this, though dead, he still speaks.
By faith Enoch was taken up so that he should not see death,
and he was found no more because God had taken him.
Before he was taken up, he was attested to have pleased God.
But without faith it is impossible to please him,
for anyone who approaches God must believe that he exists
and that he rewards those who seek him.
By faith Noah, warned about what was not yet seen,
with reverence built an ark for the salvation of his household.
Through this, he condemned the world
and inherited the righteousness that comes through faith.

Responsorial Psalm PS 145:2-3, 4-5, 10-11

R. (see 1) I will praise your name for ever, Lord.
Every day will I bless you,
and I will praise your name forever and ever.
Great is the LORD and highly to be praised;
his greatness is unsearchable.
R. I will praise your name for ever, Lord.
Generation after generation praises your works
and proclaims your might.
They speak of the splendor of your glorious majesty
and tell of your wondrous works.
R. I will praise your name for ever, Lord.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. I will praise your name for ever, Lord.

AlleluiaMK 9:6

R. Alleluia, alleluia.
The heavens were opened and the voice of the Father thundered:
This is my beloved Son. Listen to him.
R. Alleluia, alleluia.

Gospel MK 9:2-13

Jesus took Peter, James, and John
and led them up a high mountain apart by themselves.
And he was transfigured before them,
and his clothes became dazzling white,
such as no fuller on earth could bleach them.
Then Elijah appeared to them along with Moses,
and they were conversing with Jesus.
Then Peter said to Jesus in reply,
“Rabbi, it is good that we are here!
Let us make three tents:
one for you, one for Moses, and one for Elijah.”
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them;
then from the cloud came a voice,
“This is my beloved Son. Listen to him.”
Suddenly, looking around, the disciples no longer saw anyone
but Jesus alone with them.

As they were coming down from the mountain,
he charged them not to relate what they had seen to anyone,
except when the Son of Man had risen from the dead.
So they kept the matter to themselves,
questioning what rising from the dead meant.
Then they asked him,
“Why do the scribes say that Elijah must come first?”
He told them, “Elijah will indeed come first and restore all things,
yet how is it written regarding the Son of Man
that he must suffer greatly and be treated with contempt?
But I tell you that Elijah has come
and they did to him whatever they pleased,
as it is written of him.”

Image may contain: one or more people
Transfiguration of Jesus. Source – Orthodox Metropolitanate Of Singapore And South Asia
Why Peters, James and John were Chosen Witnesses of the Transfiguration
According to the explanation of St. John of Damascus, “the Lord took Peter in order to show that His testimony truly given to him will be affirmed by the testimony of the Father and that one should believe him in His words, that the heavenly Father revealed this testimony to him (Mt. 16:17). He took James as the one who before all the Apostles would die for Christ, to drink His cup and be baptized with His baptism (Acts 12:2). Finally, He took John, as the virgin and purest organ of Theology so that he, after having beheld the eternal glory of the Son of God, has thundered these words: ‘In the beginning was the Word, and the Word was with God, and the Word was God’ (Jn. 1:1). Besides this on the Mount of Transfiguration, Peter who hadn’t yet spread the ideas about the suffering and death of his Teacher and Lord (Mt. 16:22), might mature in the truth of His glory, which forever remains inviolable despite all hostile efforts; James and John, awaiting the opening of the earthly kingdom of the Messiah and pursued the first places in this kingdom (Mk. 10:37), might behold the true majesty of Christ the Savior, surpassing every terrestrial power. The three disciples were under the law (Deut. 19:15) sufficient witnesses of the revelation of the glory of God and, according to the expression of St. Proclus, ‘in spirit personally represented all the others’.”


Reflection by The Most Rev Msgr William Goh Archbishop of Singapore
18 FEBRUARY, 2017, Saturday, 6th Week, Ordinary Time


If you have paid attention to the scripture readings, you would wonder why after taking a break from the letter to the Hebrews to focus on the Book of Genesis, we return to  the Letter to the Hebrews.  This is because this chapter sums up the faith of those characters mentioned in the book of Genesis.  Why is faith critical in the Christian Religion?  This is because faith entails trust in God’s love, fidelity to His promises and His omnipotence. “Now it is impossible to please God without faith, since anyone who comes to him must believe that he exists and rewards those who try to find him.”  Without total trust in God, our human ego will become an obstacle for God to work in and through us.   Accordingly, the author declares that “only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.”

And he added, “It was for faith that our ancestors were commended.”  Then he went about to describe the necessary faith in the creation of the world by God who brought all things into existence; the faith of Abel who “offered God a better sacrifice than Cain”; the faith of Enoch who “was taken up and did not have to experience death”; and the faith of Noah who was asked by God to build an Ark outside his house.  All of these who placed their faith in God were counted as righteous before God and were well rewarded.

But then this call to faith in God seems to be in conflict with the visions that God also gives to man, as in today’s story of the transfiguration or the vision given to the unbelieving St Thomas after the resurrection of Jesus.  Hence the question is: does it mean that Jesus and the disciples were dispensed from faith, since faith implies believing without seeing?  On the surface it appears to be this way.  Yet, in truth, faith is presupposed before visions, and greater faith is required after visions.  How is this so?

Faith is a pre-requisite to being receptive to the signs that God gives to us.  Signs are not proofs.  There is no pure naked faith that is not supplied by some signs.  Otherwise we can fall into the danger of fideism, which is to believe without a reasonable basis for doing so.  Credulity is as dangerous as rationalism, the latter which demands that things must be proven beyond doubt before one would believe.  Credulity is not faith, but sloth and irresponsibility.  Rationalism is against faith, because one trusts only in one’s knowledge and wisdom.  One reduces the power and wisdom of God to his limited knowledge and wisdom.  Fideism is against faith because it fails to respect the gift of intellect given to man.

Truly, all the visions found in the Bible and our own visions remain at best signs to point us to a greater mystery, namely, God Himself.  At Jesus’ baptism, and once again at the Transfiguration, faith is required to perceive that what they saw and heard is from God.  It could be their imagination or even a hallucination and mass hypnotism.  So without faith, we can try to explain away any marvelous events that happen in this life.  And when confronted with the totally inexplicable, without faith, we can respond like many atheists do, that we will find the scientific answer one day.  But with faith, like the disciples, we will view these visions or works of wonders as means by which God elicits our response in faith and love.  With faith, we begin to see and hear more than what the person without faith could.

Nevertheless, visions cannot be substituted for faith. Vision presupposes faith, and once perceived, it calls for a greater contemplation on the mystery experience.  We can be sure that for Jesus and the disciples, after the revelation of the Father at Jesus’ baptism and at the Transfiguration, they continued to contemplate and draw out the deeper meaning of the vision that took place.  It is significant that Jesus purposely began His public mission after His baptism when He was anointed by the Holy Spirit, having experienced in a radical manner, Himself as the Son of the Father and the Suffering Servant of Yahweh in the Book of Isaiah.  In the same manner, it was after the Transfiguration that Jesus again resolutely took the road to Jerusalem, the place of His suffering and glory.

In truth, visions invite us to a deeper faith.  More often than not, after encountering a vision, things become even more confused.  That visions invite us to grow in faith can also be glimpsed from the reaction of the disciples.  “As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead. They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean. And they put this question to him, ‘Why do the scribes say that Elijah has to come first?’”  Indeed, understanding one’s vision takes time.

Vision does not clarify everything all at once, and clearly.  It is only a vehicle to make us deepen our faith further by ongoing study, contemplation and prayer.  One begins to ask more questions and seek clarification. Quite often, understanding the full significance of the vision might take years, if not a lifetime.  And if a vision commands us to act, it is even more daunting, as one is called to act by faith, not by sight.  Only because they asked and inquired further, seeking to understand their vision and grow in faith, did Jesus instruct them that “Elijah has come and they have treated him as they pleased, just as the scriptures say about him.’”  Even then, they could not understand what Jesus told them.  Otherwise, how do we explain the disciples’ abandonment of Jesus when He was arrested by the soldiers, or their disbelief when told of Jesus’ resurrection?   Similarly, Jesus, too, in spite of the Father’s affirmation of His Sonship and mission, had to endure the agony in the garden of Gethsemane and surrender in faith to the Father’s will.

Finally, those who have received visions are expected to have a greater faith by surrendering their lives to God. This was true of Abraham and all the prophets of the Old Testament when, after being called, they were asked to prophesy to the people of God at the risk of death.  So, too, the apostles, after encountering the Lord, were sent out to proclaim the gospel to the ends of the earth.  One can say that no one receives a vision just for himself or herself, but it is at the service of a mission which requires much faith, perseverance and endurance, because the mission entails suffering and even martyrdom.  Indeed, one can be certain that one has a real vision when the vision inspires him to give his life entirely to God who gave that message to him.  Unless vision is followed by action, that vision is placed in doubt.  In a nutshell, an authentic vision must manifest the fruits and actions of the Holy Spirit at work in his or her life.

How should we be disposed to vision?  A vision cannot be engineered by us.  That would be hallucination, as it lacks objective reality.  Vision, if ever given, is the sheer grace of God at work in us.  We can of course be disposed to vision by being docile to the Lord.  Of course, not all have great visions.  In many ways, all of us have our mini-transfiguration experiences, especially in prayer.  Through our intimacy with God, in listening and dialogue, we can encounter Him speaking to us, directing and through inspiration.  That is what the Father says to us when He told us, “This is my Son, the Beloved. Listen to him.”  Like the Psalmist, if we ponder the wonders of God in our lives, we will encounter the majesty and glory of God.

Written by The Most Rev William Goh Roman Catholic Archbishop of Singapore 



Lectio Divina From The Carmelites

Gospel Reading – Mark 9,2-13
Jesus took with him Peter and James and John and led them up a high mountain on their own by themselves. There in their presence he was transfigured: his clothes became brilliantly white, whiter than any earthly bleacher could make them. Elijah appeared to them with Moses; and they were talking to Jesus.
Then Peter spoke to Jesus, ‘Rabbi,’ he said, ‘it is wonderful for us to be here; so let us make three shelters, one for you, one for Moses and one for Elijah.’ He did not know what to say; they were so frightened.
And a cloud came, covering them in shadow; and from the cloud there came a voice, ‘This is my Son, the Beloved. Listen to him.’ Then suddenly, when they looked round, they saw no one with them any more but only Jesus.
As they were coming down from the mountain he warned them to tell no one what they had seen, until after the Son of man had risen from the dead. They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean. And they put this question to him, ‘Why do the scribes say that Elijah must come first?’
He said to them, ‘Elijah is indeed first coming to set everything right again; yet how is it that the scriptures say about the Son of man that he must suffer grievously and be treated with contempt? But I tell you that Elijah has come and they have treated him as they pleased, just as the scriptures say about him.’
• Today’s Gospel speaks about two facts linked between them: the Transfiguration of Jesus and the question of the return of the Prophet Elijah. At that time people were waiting for the return of the Prophet Elijah.
Today many people are waiting for the return of Jesus and write on the walls of the city: Jesus will return! They are not aware that Jesus has returned already and is present in our life. Some times as a sudden lightening, this presence of Jesus bursts into our life and enlightens it, transfiguring it.
• The Transfiguration of Jesus takes place after the first announcement of the death of Jesus (Mk 8, 27-30). This announcement had disturbed or upset the mind of the disciples, especially of Peter (Mk 8, 31-33). They were among the poor, but their mind was lost in the ideology of government and of the religion of the time (Mk 8, 15). The Cross was an obstacle to believe in Jesus. The Transfiguration of Jesus will help the disciples to overcome the trauma of the Cross.
• In the years 70’s when Mark wrote, the Cross continued to be a great impediment for the Jews, to accept Jesus as Messiah. They said: “The Cross is a scandal!” (1 Co 1, 23). One of the greatest efforts of the first Christians consisted in helping persons to perceive that the cross was neither a scandal, nor madness, but rather the expression of the power and the wisdom of God (1 Co 1, 22-31). Mark contributes to this. He uses the texts and the figure of the Old Testament to describe the Transfiguration. In this way he indicates that Jesus sees the realization of the prophecies and the Cross was a way toward Glory.
• Mark 9, 2-4: Jesus changes appearance. Jesus goes up a high mountain. Luke says that he goes up to pray (Lk 9, 28). Up there, Jesus appears in the glory before Peter, James and John. Together with him appear Moses and Elijah. The high mountain evokes Mount Sinai, where in the past, God had manifested his will to the people, handing them the Law. The white clothes remind us of Moses with a radiant face when he spoke with God on the Mountain and received the Law (cfr. Ex 43, 29-35) Elijah and Moses, the two greatest authorities of the Old Testament, speak with Jesus. Moses represents the Law, Elijah, the prophecy. Luke informs on the conversation concerning the “exodus of Jesus”, that is, the Death of Jesus in Jerusalem (Lk 9, 31). It is then clear that the Old Testament, both the Law as well as the prophecy, already taught that for the Messiah Servant the way to glory had to go through the Cross!
• Mark 9, 5-6: Peter is pleased, likes this, but he does not understand. Peter is pleased and he wants to keep this pleasant moment on the Mountain. He offers to build three tents. Mark says that Peter was afraid, without knowing what he was saying, and Luke adds that the disciples were sleepy (Lk 9, 32). They were like us: they had difficulty to understand the Cross!
• Mark 9, 7-9: The voice from Heaven clarifies the facts. When Jesus was covered by the glory, a voice came from the cloud and said: This is my Son the Beloved! Listen to him! The expression: “Beloved Son” reminds us of the figure of the Messiah Servant, announced by the prophet Isaiah (cfr. Is 42, 1). The expression: “Listen to him!” reminds us of the prophecy which promised the coming of a new Moses (cf. Dt 18, 15). In Jesus, the prophecies of the Old Testament are being fulfilled. The disciples can no longer doubt. Jesus is truly the glorious Messiah whom they desired, but the way to the glory passes through the cross, according to what was announced by the prophecy of the Servant (Is 53, 3-9). The glory of the Transfiguration proves this. Moses and Elijah confirm it. The Father guarantees it. Jesus accepts it. At the end, Mark says that, after the vision, the disciples saw only Jesus and nobody else. From now on, Jesus is the only revelation of God for us! Jesus is alone, the key to understand all of the Old Testament.
• Mark 9, 9-10: To know how to keep silence. Jesus asked the disciples to tell no one what they had seen, until after the Son of man had risen from the dead, but the disciples did not understand. In fact, they did not understand the meaning of the cross which links suffering to the resurrection. The Cross of Jesus is the proof that life is stronger than death.
• Mark 9, 11-13: The return of the Prophet Elijah. The Prophet Malachi had announced that Elijah would return to prepare the path for the Messiah (Ml 3, 23-24): this same announcement is found in the Book of Ecclesiasticus/Ben Sira (Si 48, 10). And then, how could Jesus be the Messiah if Elijah had not yet returned? This is why the disciples asked: Why do the Scribes say that before Elijah has to come?” (9, 111). The response of Jesus is clear: “But I tell you Elijah has come and they have treated him as they pleased, just as the Scriptures say about him” (9, 13). Jesus was speaking about John the Baptist who was killed by Herod (Mt 17, 13).
Personal questions
• Has your faith in Jesus given you some moment of transfiguration and of intense joy? How do these moments of joy give you strength in times of difficulty?
• How can we transfigure today, our personal and family life as well as our community life?
Concluding Prayer
All goes well for one who lends generously,
who is honest in all his dealing;
for all time to come he will not stumble,
for all time to come the upright will be remembered. (Ps 112,5-6)

Prayer and Meditation for Wednesday, October 5, 2015 — Be mindful of the poor — “Lord, teach us to pray just as John taught his disciples.”

October 4, 2016

Wednesday of the Twenty-seventh Week in Ordinary Time
Lectionary: 463

An actual photograph of Jesus during the “Sermon on The Mount”…


Reading 1 GAL 2:1-2, 7-14

Brothers and sisters:
After fourteen years I again went up to Jerusalem with Barnabas,
taking Titus along also.
I went up in accord with a revelation,
and I presented to them the Gospel that I preach to the Gentiles–
but privately to those of repute–
so that I might not be running, or have run, in vain.
On the contrary,
when they saw that I had been entrusted with the Gospel to the uncircumcised,
just as Peter to the circumcised,
for the one who worked in Peter for an apostolate to the circumcised
worked also in me for the Gentiles,
and when they recognized the grace bestowed upon me,
James and Cephas and John,
who were reputed to be pillars,
gave me and Barnabas their right hands in partnership,
that we should go to the Gentiles
and they to the circumcised.
Only, we were to be mindful of the poor,
which is the very thing I was eager to do.And when Cephas came to Antioch,
I opposed him to his face because he clearly was wrong.
For, until some people came from James,
he used to eat with the Gentiles;
but when they came, he began to draw back and separated himself,
because he was afraid of the circumcised.
And the rest of the Jews acted hypocritically along with him,
with the result that even Barnabas
was carried away by their hypocrisy.
But when I saw that they were not on the right road
in line with the truth of the Gospel,
I said to Cephas in front of all,
“If you, though a Jew,
are living like a Gentile and not like a Jew,
how can you compel the Gentiles to live like Jews?”

Responsorial Psalm PS 117:1BC, 2

R. Go out to all the world, and tell the Good News.
Praise the LORD, all you nations,
glorify him, all you peoples!
R. Go out to all the world, and tell the Good News.
For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world, and tell the Good News.

Alleluia ROM 8:15BC

R. Alleluia, alleluia.
You have received a spirit of adoption as sons
through which we cry: Abba! Father!
R. Alleluia, alleluia.

Gospel LK 11:1-4

Jesus was praying in a certain place, and when he had finished,
one of his disciples said to him,
“Lord, teach us to pray just as John taught his disciples.”
He said to them, “When you pray, say:

Father, hallowed be your name,
your Kingdom come.
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us,
and do not subject us to the final test.”


Commentary on Luke 11:1-4 From Living Space

It is surely no coincidence that Jesus’ commendation of Mary for spending time listening to Jesus should be followed by a section on prayer.

Luke’s gospel has been called the Gospel of Prayer. It is in his gospel, more than any of the others, that we are told about Jesus praying, especially before the more important moments of his public life, such as at his baptism, the choosing of the Twelve, before Peter’s confession of his Messiahship and in the garden before his Passion.

Today we see Jesus just praying somewhere and we get the impression that it was something he did quite often. We mentioned earlier that it was perfectly natural for Jesus to pray to his Father, if we understand by prayer being in close contact with God.

Sometimes it will be to ask him for help in our lives or in making the right decision, sometimes it will be to thank and praise him, sometimes it will be to pray on behalf of someone else and sometimes it will just to be in his company. We saw this yesterday with Mary of Bethany sitting quietly at the feet of Jesus listening to him. In fact, a lot of our prayer should be in silent listening. Some people talk so much in their prayer that God cannot get a word in! And then they complain he does not answer their prayers!

After seeing him pray on this occasion, Jesus’ disciples asked him to teach them how to pray.  In reply, he gives them what we know as the Lord’s Prayer. It is not quite the form we are familiar with, which comes from Matthew’s gospel. It is simpler but the basic structure is still the same.

Matthew’s text has seven petitions (we know how he likes the number ‘seven’) but Luke only five.  It is believed that Matthew follows an earlier form which may be closer to Luke’s.

When Jesus taught this to his disciples did he mean that praying meant reciting this formula at regular intervals? In fact, it is (in Matthew’s version) a formula we all know by heart and which we recite regularly during the Eucharist, when we say the Rosary and on many other occasions. But it seems more likely that Jesus intended to do more than just teach them a formula to be recited. It is probably much better to see his words as an answer to their request: “Lord, teach us how to pray.” This is not the same as “Teach us some prayers to say/recite.”

We will get much more out of the Lord’s Prayer if we take each petition separately and see each one as a theme about which we can pray. We can take each petition separately and spend time praying around each one. When we do that seriously and conscientiously we will see that it is a very challenging prayer.

Let us briefly look at the petitions as they are in Luke:


To begin with, let us not get into arguments about God’s gender. We can address God as either Father or Mother; the basic meaning is that God is the source of life, that God is the Creator of every living thing. In addressing God as Father (or Mother) we are acknowledging that we are children, sons and daughters, of God. But if we are children of the one God, then we are brothers and sisters to each other. And there can be no exceptions to this, not even one.

Is this what I mean when I utter the word “Father”? Am I prepared to see every single person on the face of this earth, irrespective of race, nationality, skin colour, class, occupation, age, religion, behaviour… as my brother and sister? If not, I have to stop praying at this first word. We can begin to see now what teaching his disciples to pray meant to Jesus as well as to them and us.

May your name be held holy:

God’s name is already holy and nothing we can do can make it any more so. In this petition we are rather asking that the whole world recognise the holiness of God, that the whole world sing with the angels, “Holy, holy, holy…” God does not need this but we do. And when we sing like this in all sincerity then we are saying that we belong to him and recognise him as Lord. And it is, in fact, another way of expressing the following petition…

Your kingdom come:

We refer frequently in these reflections to the Kingdom. It is that world where God’s reign prevails in people’s hearts and minds and relationships. A world where people have submitted gladly to that reign and experience the truth and love and beauty of God in their lives and in the way they react with the people around them. It produces a world of freedom, peace and justice for all.

In praying this petition, though, we are not just asking God to bring it about while we sit back and wait. We are also committing ourselves to be partners with God in bringing it about. Our co-operation in this work is of vital importance. To be a Christian, to be a disciple of Jesus is essentially to be involved in this task of making the Kingdom a reality. And it has to begin right now; it is not just to be left to a future existence. (In Matthew’s version we pray: ‘Your kingdom come on earth…’)Like many of these petitions, it is a prayer that God’s will be carried through our involvement. Again it is a really challenging prayer.

Give us each day our daily bread:

A prayer that we will be always provided with what we need for our daily living. There is a highly dangerous word buried in the petition. That word is “us”. To whom does “us” refer? My family? my friends? my work companions? my village, town, city, country, nationality, race? Surely it refers to all God’s children without exception.

If that is the case, then we are praying that every single person be supplied with their daily needs. But that cannot happen unless we all get involved. The petition is not simply passing the buck to God. The feeding of our brothers and sisters is the responsibility of all. Yet millions are hungry, other millions suffer from malnutrition as well as being deprived of many of the other essentials of dignified living. Clearly, we are not doing all we could to see that all of “us” have “our” daily bread. So again this is a very dangerous prayer.

It is even more dangerous when we say it in the Eucharist. The Eucharist is the sacrament or sign of a community that takes care of all its members and of others in need. It is the sacrament of breaking bread with brothers and sisters. If we leave the Eucharistic table and do nothing about this then our sign has been a sham.

Forgive us our sins, for we also forgive everyone who is in debt to us:

How easily we say this again and again! Yet it is a very frightening thing to do: to put God’s forgiving us conditional on our forgiving others. Forgiveness and reconciliation must be part and parcel of Christian living and we all know that at times it can be very difficult. Yet, as we see in the book of Jonah (read during Cycle I at this time), our God is so ready to forgive. To be like him, to be “perfect” is to have that same readiness to forgive. Our deepest urge should be not to condemn and punish but to rehabilitate and restore to life.

Do not put us to the test:

We are surrounded by forces which can draw us away from God and all that is true, good and beautiful. We pray that we will not succumb permanently to anything of the sort. We need constantly God’s liberating hand to lift us up as he lifted the drowning Peter. This is the one petition where we depend totally on God’s help.

The Lord’s Prayer is beautiful. It is challenging. It needs to be taken slowly and meditatively so that we have time to enter deeply into each petition. Perhaps as we pray we can stop at just one petition which at this time is particularly meaningful to us and leave the others for another time. It is primarily not a formula to be recited but themes for prayer. Any one petition is enough to last a long time.



 (Toward a Better Understanding of the Lord’s Prayer)

Bishop Robert Barron says, “Jesus Christ was either the most important person ever to walk on the face of the earth or he was a liar and a fraud.”
Robert Barron
So there’s our choice.
And for me I would have to deny all the apostles and all the followers of Jesus throughout the history of man to not believe in Jesus.
I would have to say that Michelangelo was insane, Thomas Aquinas was a fool, and all the saints, and popes, and all the followers ever were just flat wrong.
I would have to declare, if I choose not to follow Christ, that I am smarter and better informed that John the Baptist, John the Apostle, and the Apostle Thomas who traveled all the way to what is now India to spread the Word of God after Jesus Rose From The Dead.
I can’t do that.
Jesus’ impact on man, on mankind, is so profound that he cannot be denied — even in this “all knowing” Internet and technology Age.
Jesus is not just the main thing. He is the only thing.
Jesus is our  Raison d’être.
I can either be a follower with conviction or face conviction and hell after the Court of Real Justice in Heaven!
No. I have faced conviction and hell already.
I choose life and conviction to Jesus and His Father — with the help and intercession of the Holy Spirit.
John Francis Carey
Peace and Freedom


God, I offer myself to Thee-
To build with me
and to do with me as Thou wilt.
Relieve me of the bondage of self,
that I may better do Thy will.
Take away my difficulties,
that victory over them may bear witness
to those I would help of Thy Power,
Thy Love, and Thy Way of life.
May I do Thy will always!
Thank you, God, Amen!

Thomas Merton

Shortly after he converted to Catholicism in the late 1930s, Thomas Merton was walking the streets of New York with his friend, Robert Lax. Lax was Jewish, and he asked Merton what he wanted to be, now that he was Catholic.

“I don’t know,” Merton replied, adding simply that he thought maybe he wanted to be a good Catholic.

Lax stopped him in his tracks.

“What you should say,” he told him, “is that you want to be a saint!”

Merton was dumbfounded.

“How do you expect me to become a saint?,” Merton asked him.

Lax said: “All that is necessary to be a saint is to want to be one. Don’t you believe that God will make you what He created you to be, if you will consent to let him do it? All you have to do is desire it.”…

Thomas Merton knew his friend was right.

Merton, of course, would go on to become one of the great spiritual thinkers and writers of the last century.

His friend Bob Lax would later convert to Catholicism himself — and begin his own journey to try and be a saint.

But the words Lax spoke ring down through the decades to all of us today. Because they speak so simply and profoundly to our calling as Catholic Christians.


Thomas Merton said: You should want to be a saint.

You should want to be a saint. And to be one, all you need is to want to be one.

Of course, if you only want to be a run-of-the-mill, average Christian, that’s probably all you’ll ever be. Every one can do just enough to get by. It’s not hard.

But many of us are challenged to do more….


Reflection by The Most Rev Msgr William Goh Archbishop of Singapore
05 OCTOBER 2016, Wednesday, 27th Week of Ordinary Time

SCRIPTURE READINGS: [  GAL 2:1-2, 7-14; LUKE 11:1-4  ]

It is quite common for us to disagree with those in authority, be they religious, government or corporate leaders.  When that happens, many do not know how to handle such conflicts.  More often than not, they play to the gallery by publishing their grievances and their one-sided myopic views in the mass media.  Some go to the extent of attacking the leaders personally, using nasty, intimidating and offensive words.  Such approaches will only further widen the conflict and instead of solving the problem, make it even more difficult to resolve.  In some instances, they cause the authorities to react by being defensive, and if the situation becomes critical, become offensive as well.

In the first reading we had precisely such a problem.  There was a growing tension in the primitive Church when the gospel was preached to the gentiles.  Initially, when the early Church comprised mostly Jewish converts to Christianity, the faith and culture were still homogeneous.  Although Christians, the Jewish converts practically continued to observe the Jewish practices that they were accustomed to.  We cannot expect them to put away their Jewish culture when their faith and culture were so intertwined.  Furthermore, such practices were deeply ingrained in their DNA for more two thousand years.  To give up the Jewish practices practically meant to deny their Jewish heritage.  So the Jewish converts remained Jewish in their values and culture, even though their faith was in Christ.  The full implications of their faith in Christ were still not worked out.

On the other hand, with the conversion of St Paul, he had brought the gospel beyond Palestine to the Greek world where many were non-Jews. It was difficult for them to accept the cultural practices of the Jews.  They were converted to Christ, not to Judaism.  Thus, they did not see the necessity of embracing the Jewish culture and practices.  For them, faith in Christ was all that mattered, not the Jewish practices. Observance of the Jewish laws could not save them for they were justified in Christ.  It was by His passion, death and resurrection that they were reconciled with God.

This, then, was the crux of the tension.  The leaders of the Church therefore had the unenviable task of trying to reconcile these two groups of people within the one Church.  What was made more difficult was that the Jewish group considered the Gentiles as outcasts, unclean and therefore sinners in the ritual sense.  To be associated with the Gentiles, especially having common meals with them, would tantamount to contamination.  In the understanding of the Jews, only the Chosen People were loved by God, whilst the rest lived under condemnation.

We can therefore appreciate the dilemma of Peter.   He was in favour of accepting the Gentiles into the Church, especially after God revealed to him in a vision that all were clean, and after seeing how Cornelius and his household received the Holy Spirit even when they were not yet baptized.  This is because God has not favourites.  (cf Acts 10)  However, under pressure from certain friends of James, he stopped having meals with them “and kept away from them altogether for fear of the group that insisted on circumcision.” Whilst Peter had no qualms eating with the Gentile Christians, he was also aware that his action could cause the other group to break away as well.

Conversely, Paul was also annoyed that Peter was not firm in his position with respect to the position of the Gentile converts.  He felt that by his action, he was giving the wrong signal to the rest of the Christian Church.  He was betraying the gospel, which was given to all of humanity, regardless of race, language or culture.  Accordingly, he was very firm with Peter for vacillating in his principle.  He rationalized with him that since he ate with the Gentiles, then he should not impose Jewish practices on the Gentiles. “In spite of being a Jew, you live like the pagans and not like the Jews, so you have no right to make the pagans copy Jewish ways.”   It was necessary therefore for Peter to make a clear stand with respect to the Gentile converts.

Faith in Christ transcends culture even though faith needs to be expressed through a culture.  But the principles of faith come from the gospel, not from the culture.  Since Christ died for all, it is necessary for us to accept that all of us are brothers and sisters in Christ since we share in His sonship.  What keeps us together is charity and compassion.  That is what the apostles asked of us. “The only thing they insisted on was that we should remember to help the poor, as indeed I was anxious to do.”   The early Church gave great emphasis not so much on the laws and rituals but to the works of charity for the poor.  When we have compassion for the poor, it includes not just the materially or financially poor but those who are suffering from privation, marginalization, discrimination and oppression.

But throughout this whole conflict that Paul had with the Jewish Christian leaders, Paul was never disrespectful.  He was certainly unsettled and exasperated. He was firm in his principle but he spoke in a measured tone.  Right from the outset, he made it clear that his position was not against the principle upheld by the apostles in Jerusalem.  He affirmed that the apostles firstly recognized that he had been given a divine revelation directly from Christ.  “The same person whose action had made Peter the apostle of the circumcised had given me a similar mission to the pagans.”  Although Paul received the revelation, he wanted to be sure that what he was preaching was not something alien to the Christian faith. “I went there as the result of a revelation, and privately I laid before the leading men the good News as I proclaim it among the pagans; I did so for fear the course I was adopting or had already adopted would not be allowed.”  He sought communion and unity of doctrines with the apostles.

Secondly, he made it clear that they recognized that he had been “commissioned to preach the Good news to the uncircumcised just as Peter had been commissioned to preach it to the circumcised.  So, James, Cephas and John, these leaders, these pillars, shook hands with Barnabas and me as a sign of partnership: we were to go to the pagans and they to the circumcised.”   So what Paul did was in total agreement with the leaders.  They did not differ in matters of principles with regard to the spread of the Good News.  However, with respect to Peter’s lack of decisiveness in upholding this principle, Paul felt the need to be firm with him.  So in no uncertain terms, he had to tell Peter that as a leader he had to show the way.

Accordingly, in our relationship with others, Jesus reminds us that we have one Father.  In teaching us the Lord’s Prayer, we are reminded that there is only one God who is the Father of us all.  Therefore regardless of race, language or religion, we must affirm this in our relationship with others.  This is what it entails in keeping the name of God holy.  Only when we live truly as His sons and daughters in unity, respecting and loving each other, can we claim ourselves as His sons and daughters.  Praying the Lord’s Prayer is more than asking for favours from God but acknowledging His Fatherhood over us.  As our Father, He will provide us all our needs on one hand.  On the other hand, we as brothers and sisters must take care of each other so that others will know that we are from the same Father and the same family of God.

In conclusion, we are called to maintain the foundational principle of God’s fatherhood over all of us and to live accordingly.  This also demands proper respect for those whom God has appointed to be His representative on earth.   Respect must always be rendered to those who have been given this authority.   When there is disagreement, we must engage in respectful dialogue and in Christian charity to preserve unity in the Church.

Written by The Most Rev William Goh


From our Archives:

Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore (On The lord’s Prayer)
16 FEBRUARY 2016, Tuesday, 1st Week of Lent

SCRIPTURE READINGS: Isa 55:10-11; Mt 6:7-15

During the season of Lent, one of the most important spiritual exercises is prayer.  But we must pray effectively and rightly or else prayer becomes another mere performance or just a thoughtless rambling as Jesus says, “In your prayers do not babble as the pagans do, for they think that by using many words they will make themselves heard.  Do not be like them; your Father knows what you need before you ask him.”

How then should we pray?  In the first place, let us be clear that God desires to answer our prayers.  He is a God who wants our happiness above all things.  The responsorial psalm testifies that God wants to hear our prayers.  “I sought the Lord and he answered me; from all my terrors he set me free. Look towards him and be radiant; let your faces not be abashed. This poor man called, the Lord heard him and rescued him from all his distress. The Lord turns his face against the wicked to destroy their remembrance from the earth. The Lord turns his eyes to the just and his ears to their appeal. They call and the Lord hears and rescues them in all their distress. The Lord is close to the broken-hearted; those whose spirit is crushed he will save.”

However, if our prayers are to be answered, we need to pray according to the mind of God and not ours.  Effective prayer is always made through Christ in the Spirit.   This means that our prayers must be made always in union with the mind and heart of Jesus in the same Spirit.  Consequently, if we were to pray rightly, what better prayer could we pray if not always the prayer that Jesus has taught us.  The Lord’s Prayer is more than just a formula prayer but it is the prayer of Jesus Himself; His attitude and the key elements of an authentic prayer are found in this perfect prayer.  This accounts for why the Lord’s Prayer is called the pattern of all prayers.

In the first place, the disposition of anyone who prays must be that God is His heavenly Father.  For this reason, there is no need to harass God as if he were an angry deity or someone calculative or indifferent to our needs.  God is addressed as ‘Father’ to remind us that He cares more for our needs than we could ever imagine.  That is why Jesus said, “Do not be like them; your Father knows what you need before you ask him.”  Every father cares for his children and provides the needs of his children even before they could ask him. So, too, is our heavenly Father.

Secondly, we pray that His name be kept holy.  This is a prayer that will reflect the holiness of God.  The child is the expression of the father.  So when we pray that His name be kept holy, we are asking that the way we live our lives may reflect the Father’s love and compassion for all.  Otherwise, if we live a life of sin and selfishness, we will discredit the image of our heavenly Father.  Indeed, the real enemies of our faith are not non-Catholics but our nominal and lapsed Catholics because they live contradictory lives and are counter-witnesses to our faith in Christ.  But when we live holy lives, then God is known and loved through us.   In living a life of holiness, we free ourselves from sin and misery.

Thirdly, every prayer, in the final analysis, must always be aligned with the mind of God.  Asking that His will be done is to recognize the wisdom and providence of God.  Whether it is Jesus or Mary, their secret is always to do the will of our heavenly Father.   Both Mary and Jesus in their lives sought to do the will of God and not theirs.   So too, if we truly believe that God is our Father and that He loves us, we should desire only what He wills for us.  Like children, we need to trust and surrender our lives into the hands of our heavenly Father who knows what is best for each one of us.  Mary tells us to do whatever He tells us!

Fourthly, in prayer, we should ask what is basic for us in life.  We must not be greedy because no one, not even God, can satisfy our greed.  Thus the Lord’s Prayer simply invites us to ask for our daily bread, what we need and for today.  Again, God wants us to know that as our Father, He will look after us.  If we ask for what we need, the Lord will supply.  The problem is that we are asking more than what we need; and we want to have more so that our security is found in ourselves and the world’s goods, not in God our heavenly Father.   Asking for our daily needs will help us to live a life of contentment and detachment in freedom.

Fifthly, the most important petition that can give us true peace and happiness is the gift of forgiveness of our sins and the sins of others.  This seems to be the most important petition because among all the petitions in the Lord’s Prayer, He elaborated on this petition. “And forgive us our debts, as we have forgiven those who are in debt to us.”   He added, “Yes, if you forgive others their failings, your heavenly Father will forgive you yours; but if you do not forgive others, your Father will not forgive your failings either.”   What we need most in life is forgiveness of ourselves and of others who have offended us.   This is necessary if we were to find true healing of mind and soul.  Many people want to seek God’s forgiveness, but they are unwilling to forgive themselves for their past mistakes; or they cannot forgive those who have hurt them.  They carry with them the history of their past, their hurts and pain which do them no good except to burden them down.   What they must do, as Jesus exhorts us, is to forgive others and ourselves.

Finally, we need to avoid the occasion of sin.  We must always pray, “And do not put us to the test, but save us from the evil one.”   The only way to overcome sin is to run away from sin.  The truth is not that the Evil One tempts us to sin but we tempt the Evil One to tempt us to sin by giving Him the occasions.   Knowing how weak we are, we should not allow ourselves to be in those situations when we know we will fall into sin, whether it is smoking, drinking, gambling, pornography or the sin of lust.   Asking God to deliver us from sin implies that we must cooperate with His grace by avoiding the opportunities for the Devil to tempt us.

Indeed, if only we pray in this way, according to the mind of God and the Spirit of Christ, we can be certain that our prayers would be heard and His Kingdom will indeed come to our lives.  Praying that His kingdom come means that if we find happiness it is because God rules our lives and we live by His Spirit.   Putting on the heart and mind of Christ, we will find peace and joy like Jesus, even when we suffer for doing what is right and good.   This is the same promise made by the prophet when the Lord says, “As the rain and the snow come down from the heavens and do not return without watering the earth, making it yield and giving growth to provide seed for the sower and bread for the eating, so the word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do.”   Since the Lord’s Prayer itself is the Word of God par excellence, as it is spoken by Jesus and not simply by any prophet, then all the more, how efficacious and powerful this prayer could be for us who pray it with conviction.

Finally, the Lord’s Prayer is not just the prayer of our Lord but in truth, all the fundamental attitudes and principles of this prayer are found all over the bible.  All these petitions contained in the Lord’s Prayer are found in the psalms particularly, especially when the psalmist prays for God’s deliverance and assistance, for the grace to walk in the right path, for forgiveness and for their daily needs.   Indeed, the Lord’s Prayer for the Church is the pattern of all prayers and the basic model for all Christian prayers.  In whatever spontaneous prayer we formulate; it must somehow contain some if not all the petitions contained therein and express the attitudes of surrender, trust and obedience to His will and His divine providence.   Any person who cultivates the same attitudes in prayer follows the way Jesus prays, and will find peace and security in His life.  “May His will be done and His kingdom come.”

Written by The Most Rev William Goh
Reflection on The Lord’s Prayer by John Piper

We are asking God to bring about these three things: cause your name to be hallowed; cause your kingdom to come; cause your will to be done as it’s done by the angels in heaven.


The second three petitions are:

  • give us this day our daily bread
  • forgive us our debts, as we also have forgiven our debtors
  • lead us not into temptation, but deliver us from evil.

You can see the difference — and feel the difference — between these two halves. The first three petitions are about God’s name, God’s kingdom,God’swill. The last three are about our food, our forgiveness, our holiness. The first three call our attention to God’s greatness. And the last three call attention to our needs. The two halves have a very different feel. The first half feels majestic and lofty. The last half feels mundane and lowly.


In other words, there is a correspondence between the content of this prayer and the content of our lives. The big and the little. The glorious and the common. The majestic and the mundane. The lofty and the lowly.

Ecclesiastes 3:11 says, “God has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.” I take that to mean that the world and the human soul are iridescent with wonders linked to eternity. And yet our humdrum, ordinary, mundane experiences of this world keep us from seeing the wonders and from soaring the way we dream from time to time. Even we believers who are indwelt by the Holy Spirit of God — even we say, “We have this treasure in jars of clay” (2 Corinthians 4:7). Our spirit is alive with God’s Spirit, but our bodies are dead because of sin (Romans 8:10).


That’s the way life is. And that’s the way this prayer is — iridescent with eternity and woven into ordinary life.

  • Verse 9: Father, cause your great and holy name to be honored and reverenced and esteemed and treasured above all things everywhere in the world (including my heart).
  • Verse 10: And cause you glorious, sovereign, kingly rule to hold sway without obstruction everywhere in the world (including my heart).
  • Verse 10: And cause your all-wise, all-good, all-just, all-holy will to be done all over this world the way the angels do it perfectly and joyfully in heaven — and make it happen in me.

That’s the breathtaking part of the prayer. And when we pray it, we are caught up into great things, glorious things, global things, eternal things. God wants this to happen. He wants your life to be enlarged like that. Enriched like that. Expanded and ennobled and soaring like that.


But then we pray,

  • Verse 11: Father, I am not asking for the bounty of riches. I am asking for bread. Just enough to give me life. I want to live. I want to be healthy, and to have a body and a mind that work. Would you give me what I need for my body and mind?
  • Verse 12: And, Father, I am a sinner and need to be forgiven everyday. I can’t live and flourish with guilt. I will die if I have to bear my guilt every day. I have no desire to hold any grudge. I know I don’t deserve forgiveness, and so I have no right to withhold it from anyone. I let go of all the offenses against me. Please, have mercy upon me and forgive me and let me live in the freedom of your love. And, of course, we know now what Jesus knew when he said this. He knew he would also say of his death: “this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28). When we pray for forgiveness, we expect it not merely because God is our Father, but because our Father gave his Son to die in our place.
  • Verse 13: And Father, I don’t want to go on sinning. I’m thankful for forgiveness, but, Father, I don’t want to sin. Please, don’t lead me into the entanglements of overpowering temptation. Deliver me from evil. Guard me from Satan and from all his works and all his ways. Grant me to walk in holiness.

That’s the earthy part of the prayer. The mundane, daily, nitty-gritty struggle of the Christian life. We need food and forgiveness and protection from evil.


And I think these two halves correspond to the two things said about God in the way Jesus tells us to address him at the beginning in verse 9: “Our Father — in heaven.” First, God is a father to us. And second, he is infinitely above us and over all — in heaven. His fatherhood corresponds to his readiness to meet our earthly needs. His heavenliness corresponds to his supreme right to be given worship and allegiance and obedience.

For example, in Matthew 6:32, Jesus tells us not to be anxious about food and drink and clothing because “your heavenly Father knows that you need them all.” In other words, Jesus wants us to feel the fatherhood of God as an expression of his readiness to meet our most basic needs.

And then consider Matthew 5:34, where Jesus says, “Do not take an oath . . . by heaven, for it is the throne of God.” In other words, when you think of heaven, think of God’s throne, his kingly majesty and power and authority.


So when Jesus tells us in Matthew 6:9 to pray, “Our Father in heaven,” he is telling us that the prayer-hearing God is majestic and merciful. He is high, and also dwells with the contrite (Isaiah 57:15). He is a king, and he is a father. He is holy, and he humbles himself. He is far above us, and ready to come to us. He has plans for the whole earth and for the universe, and wants us to care about these great plans and pray about them; and he has plans for your personal life at the most practical level and wants you to pray about that.

So on October 5 last year, I wrote in my journal:

My heart’s desire is to be used by God for
the hallowing of his name and
the coming of his kingdom and
the doing of his will.
To that end I pray for
Health — give me daily bread;
Hope — forgive my debts; and
Holiness — deliver me from evil.

In other words, it seems to me that the great designs of God are first and mainly about God. His name being hallowed, his will being done, his kingdom coming. And the rest of the prayer is how I can be fitted to serve those great designs. My bread, my forgiveness, my deliverance — my health, my hope, my holiness — are for the purpose of being part of God’s great purposes to glorify his name and exalt his rule and complete his will.


But there was one more exegetical insight that came as I pondered and prayed this prayer again and again during the leave of absence. There is something unique about the first petition, “Hallowed be your name.” It’s not just one of three. In this petition, we hear the one specific subjective response of the human heart that God expects us to give — the hallowing, reverencing, honoring, esteeming, admiring, valuing, treasuring of God’s name above all things. None of the other five requests tells us to pray for a specific human response of the heart.

If you combine this fact with the fact that this petition comes first, and that the “name” of God (“hallowed be your name”) is more equivalent to the being of God than is his kingdom or his will, my conclusion is that this petition is the main point of the prayer and all the others are meant to serve this one.


In other words, the structure of the prayer is not merely that the last three petitions serve the first three, but that the last five serve the first.

So on October 9 last year, I wrote in my journal:

My ONE Great Passion!

Nothing is more clear and unshakeable to me than that the purpose of the universe is for the hallowing of God’s name.
His kingdom comes for THAT.
His will is done for THAT.
Humans have bread-sustained life for THAT.
Sins are forgiven for THAT.
Temptation is escaped for THAT.

And then on the next day, October 10, I wrote:

Lord grant that I would, in all my weaknesses and limitations, remain close to the one clear, grand theme of my life: Your magnificence.


Here is the sum of the matter.

Sooner or later life almost overwhelms you with pressures and problems — physical problems (give us daily bread), relational and mental problems (forgive us our debts), moral problems (lead us not into temptation). And what I want you to see is this. You have a Father. He is a thousand times better as a Father than the best human father. His fatherhood means he cares about every one of those problems, and he beckons you to talk to him about them in prayer, and to come to him for help. He knows what you need (Matthew 6:32).

That’s the way we usually attack our problems. And so we should. We attack them directly. I have this financial problem, or this relational problem, or this bad habit problem. Father, help me. That is right and good.

But Jesus offers us more in this prayer. There is more — not less than that, but more. There is an indirect attack on our problems. There is a remedy — not a complete deliverance from all problems in this life, but a powerful remedy — in the first three petitions of the Lord’s prayer, especially the first one.


God made you be a part of hallowing his name, extending his kingdom, and seeing his will done on the earth the way the angels do it in heaven. In other words, he made you for something magnificent and for something mundane. He made you for something spectacular and for something simple. He loves both. He honors both. But what we fail to see often is that when we lose our grip on the greatness of God and his name and his kingdom and his global will, we lose our divine equilibrium in life, and we are far more easily overwhelmed by the problems of the mundane.

In other words, I am pleading with you not to lose your grip on the supremacy and centrality of hallowing the name of God in your life. I am urging you from the Lord’s prayer that you go to God for bread, and for healing of relationships, and for the overcoming of besetting sins, and for the doing of God’s will, and for the seeking of God’s kingdom — all of it, all the time for the sake of knowing and hallowing, reverencing, honoring, valuing, treasuring God’s name (God’s being, God himself) above all things.


Keep your feet on the ground. That’s why the second three petitions are there. But let  your heart rise into the magnificence of God’s global will, God’s kingdom, and most of all God’s holy name — his being, his perfections.

You may not see it clearly now, but I testify from the Scriptures and from experience, there is more deliverance, more healing, more joy in the hallowing of his name than perhaps you ever dreamed. Let’s pray all year in the fullness of this prayer.

Prayer and Meditation for Wednesday, July 6, 2016 — The Importance of Staying Teachable

July 5, 2016

Wednesday of the Fourteenth Week in Ordinary Time
Lectionary: 385

A disciple (Latin discipulus, from discere, to learn) is a follower, someone who learns from a teacher and assimilates that teaching into his own life.

Reading 1 HOS 10:1-3, 7-8, 12

Israel is a luxuriant vine
whose fruit matches its growth.
The more abundant his fruit,
the more altars he built;
The more productive his land,
the more sacred pillars he set up.
Their heart is false,
now they pay for their guilt;
God shall break down their altars
and destroy their sacred pillars.
If they would say,
“We have no king”—
Since they do not fear the LORD,
what can the king do for them?The king of Samaria shall disappear,
like foam upon the waters.
The high places of Aven shall be destroyed,
the sin of Israel;
thorns and thistles shall overgrow their altars.
Then they shall cry out to the mountains, “Cover us!”
and to the hills, “Fall upon us!”“Sow for yourselves justice,
reap the fruit of piety;
break up for yourselves a new field,
for it is time to seek the LORD,
till he come and rain down justice upon you.”

Responsorial Psalm PS 105:2-3, 4-5, 6-7

R. (4b) Seek always the face of the Lord.
R. Alleluia.
Sing to him, sing his praise,
proclaim all his wondrous deeds.
Glory in his holy name;
rejoice, O hearts that seek the LORD!
R. Seek always the face of the Lord.
R. Alleluia.
Look to the LORD in his strength;
seek to serve him constantly.
Recall the wondrous deeds that he has wrought,
his portents, and the judgments he has uttered.
R. Seek always the face of the Lord.
R. Alleluia.
You descendants of Abraham, his servants,
sons of Jacob, his chosen ones!
He, the LORD, is our God;
throughout the earth his judgments prevail.
R. Seek always the face of the Lord.
R. Alleluia.

Alleluia MK 1:15

R. Alleluia, alleluia.
The Kingdom of God is at hand:
repent and believe in the Gospel.
R. Alleluia, alleluia.

Gospel MT 10:1-7

Jesus summoned his Twelve disciples
and gave them authority over unclean spirits to drive them out
and to cure every disease and every illness.
The names of the Twelve Apostles are these:
first, Simon called Peter, and his brother Andrew;
James, the son of Zebedee, and his brother John;
Philip and Bartholomew,
Thomas and Matthew the tax collector;
James, the son of Alphaeus, and Thaddeus;
Simon the Cananean, and Judas Iscariot
who betrayed Jesus.

Jesus sent out these Twelve after instructing them thus,
“Do not go into pagan territory or enter a Samaritan town.
Go rather to the lost sheep of the house of Israel.
As you go, make this proclamation: ‘The Kingdom of heaven is at hand.’”

Jesus Is The Leader That Empowers Others — We Can Become Empowered Also…
From God’s Career Guide

Matthew 9:35–10:1 is a story about Jesus sending out his disciples to evangelize the world. It begins with Jesus acting alone and ministering to the crowds and ends with him empowering his disciples to do the very same thing. What Jesus does in the middle verses of the passage serves as a model for empowering others to lead.

 Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” He called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness. (emphasis added)

Woven into the story are the steps Jesus took in empowering his disciples.

“Jesus went…he saw…he had compassion.”

Jesus took the initiative and “went through all the towns and villages, teaching…preaching…healing.” He was an active, self-motivated, and life-changing leader. Jesus saw the crowds. He cared about them and was moved to take action. Jesus accepted responsibility for helping those who needed him.

Seek out the problems and opportunities in your sphere of influence. Be proactive. Go to where things are happening, and spend time with your coworkers and customers.

The first step toward empowering others to lead is to be an engaged and influential leader yourself.

“He called his twelve disciples to him and gave them authority.”

After going to his people, seeing their needs, and being moved to take action, Jesus turned to his disciples. He could have solved the people’s problems himself, but he chose to empower his disciples to help.

Jesus was a leader who raised up other leaders, and this is the key to the passage.

Jesus called his disciples to him. He would be their equipper, not someone else. He gave his disciples the authority to act in his behalf.

Jesus did not equip everyone. He only equipped the few who were ready. He called the few and then empowered them to follow his example.

The best leaders equip others by teaching the teachable and sending them out to become leaders themselves.

If God has blessed you with the ability to lead, use your gift to empower others. Remember Ephesians 4:12 which says God gives you his gifts “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (NKJV).

Be the leader who empowers others to lead.



Commentary on Matthew 10:1-7 From Living Space

We begin today the second of the five discourses of Jesus which are a unique feature of Matthew’s gospel. It consists of instructions to Jesus’ disciples on how they are to conduct their missionary work and the reactions they can expect in carrying it out.

It begins by the summoning of the inner circle of twelve disciples. Matthew presumes we already know about their formal selection, which he does not recount. (Mark and Luke clearly distinguish the selection from the later missioning.) These twelve disciples are now called apostles.

The two words are distinct in meaning and we should not confuse them. A disciple (Latin discipulus, from discere, to learn) is a follower, someone who learns from a teacher and assimilates that teaching into his own life. An apostle (Greek, apostolos, ‘apostolos from apostello, ‘apostellw) is someone who is sent out on a mission, someone who is deputed to disseminate the teaching of the master to others. In the New Testament a distinction is made between the two. All the gospels, for instance, speak of the Twelve Apostles and Luke mentions 72 Disciples.

However, that does not mean the two roles are mutually exclusive. On the contrary, all of us who are called to be disciples are also expected to be apostles, actively sharing our faith with others. It is very easy for us to see ourselves, ‘ordinary’ Catholics, as disciples and to regard priests and religious as doing the apostolic work of the Church. That would be very wrong. Every one of us called to be a disciple is eo ipso, in virtue of Baptism and Confirmation, also called to be an apostle.

Applied to the twelve men (yes, they were all men – and thereby hang many disputes!) the word ‘apostle’ does have a special sense. They would become, so to speak, the pillars or foundations on which the new Church would be built, with Peter as their leader. They would have the special role of handing on and interpreting the tradition they had received from Jesus, a role which in turn they handed on to what we now call the bishops, with the pope, as leader and spokesperson.

Later on, Paul would be added to their number and Matthias would be chosen to replace the renegade Judas. In fact, it is interesting to see the mixed bunch of people that Jesus chose. We know next to nothing about most of them but they were for the most part simple people, some of them definitely uneducated and perhaps even illiterate. Judas may well have been the most qualified among them. And yet we see the extraordinary results they produced and the unstoppable movement they set in motion. The only explanation is that it was ultimately the work of God through the Holy Spirit.

The first instructions they are given are to confine their activities to their own people. They are not to go to pagans at this stage or even to the Samaritans. As the heirs to the covenant and as God’s people, the Jews are to be the first to be invited to follow the Messiah and experience his saving power. And their proclamation is the same one that Jesus gave at the outset of his public preaching: “The Kingdom of Heaven [i.e. of God] is at hand.”

Lectio Divina from the Carmelites


The second great Discourse: The Discourse of the Mission begins in charter 10 of the Gospel of Matthew.  Matthew organizes his Gospel as a new edition of the Law of God or like a new “Pentateuch” with its five books.  For this reason his Gospel presents five great discourses or teachings of Jesus followed by a narrative part, in which he describes the way in which Jesus puts into practice what he had taught in the discourses.  The following is the outline:
Introduction: the birth and preparation of the Messiah (Mt 1 to 4)
a) Sermon on the Mountain: the entrance door into the Kingdom (Mt 5 to 7)
Narrative Mt 8 and 9
b) Discourse of the Mission: how to announce and diffuse the Kingdom (Mt 10)
Narrative Mt 11 and 12
c) Discourse of the Parables: The mystery of the Kingdom present in life (Mt 13)
Narrative Mt 14 to 17
d) Discourse of the Community: the new way of living together in the Kingdom (Mt    18)
Narrative 19 to 23
e) Discourse of the future coming of the Kingdom: the utopia which sustains hope (Mt 24 and 25)
Conclusion: Passion, death and Resurrection (Mt 26 to 28)
• Today’s Gospel presents to us the beginning of the Discourse of the Mission, in which the accent is placed on three aspects: (a) the call of the disciples (Mt 10, 1); (b) the list of the names of the twelve Apostles who will be the recipients of the Discourse on the Mission (Mt 10, 2-4); (c) the sending out of the twelve (Mt 10, 5-7).
• Matthew 10, 1: The call of the twelve disciples. Matthew had already spoken about the call of the disciples (Mt 4, 18-22; 9, 9).  Here, at the beginning of the Discourse of the Mission, he presents a summary: “He summoned his twelve disciples, and gave them authority over unclean spirits with power to drive them out and to cure all kinds of diseases and all kinds of illness”. The task or the mission of the disciple is to follow Jesus, the Master, forming community with him and carrying out the same mission of Jesus: to drive out the unclean spirits, to cure all sorts of diseases and all orts of illness.
In Mark’s Gospel they receive the same two-fold mission, formulated with other words: Jesus constituted the group of Twelve, to remain with him and to send them out to preach and cast out devils” (Mc 3, 14-15). 1) To be with him, that is to form a community, in which Jesus is the center.  2) To preach and to be able to cast out the devils, that is, to announce the Good News and to conquer the force of evil which destroys the life of the people and alienates persons.  Luke says that Jesus prayed the whole night, and the following day he called the disciples.  He prayed to God so as to know whom to choose (Lk 6, 12-13).
• Matthew 10, 2-4: The list of the names of the Twelve Apostles. A good number of these names come from the Old Testament.  For example, Simon is the name of one of the sons of the Patriarch Jacob (Gn 29, 33). James is the same as Giacomo (Gn 25, 26). Judas is the name of the other son of Jacob (Gn 35, 23). Matthew also had the name of Levi (Mk 2, 14), who was the other son of Jacob (Gn 35, 23). Of the Twelve Apostles seven have a name which comes from the time of the Patriarchs.  Two are called Simon; two are called James; two are called Judas, one Levi!
Only one has a Greek name: Philip. This reveals the desire of people to start again the history from the beginning! Perhaps it is good to think in the names which are given today to the children when they are born.  Because each one of us is called by God by his/her name.
• Matthew 10, 5-7: The sending out or the mission of the twelve apostles toward the lost sheep of Israel.  After having given the list of the names of the twelve, Jesus sends them out with the following recommendation: “Do not make your way to gentile territory, and do not enter any Samaritan town, go instead to the lost sheep of the House of Israel. And as you go, proclaim that the Kingdom of Heaven is close at hand”.
In this one phrase there is a three-fold insistence in showing that the preference of the mission is for the House of Israel: (1) Do not go among the gentiles, (2) do not enter into the towns of the Samaritans, (3) rather go to the lost sheep of Israel. Here appears a response to the doubt of the first Christians concerning opening up to pagans. Paul, who strongly affirmed the openness to the gentiles, agrees in saying that the Good News of Jesus should first be announced to the Jews and, then to the gentiles (Rm 9, 1 a 11, 36; cf. At 1, 8; 11, 3; 13, 46; 15,1. 5.23-29). But then, in the same Gospel of Matthew, in the conversation of Jesus with the Canaanite woman, the openness to the gentiles will take place (Mt 15, 21-29).
• The sending out of the Apostles toward all peoples. After the Resurrection of Jesus, there are several episodes on the sending out of the Apostles not only toward the Jews, but toward all peoples. In Matthew: Go and make disciples of all nations, baptizing them in the name of the Father, of the Son and of the Holy Spirit and teaching them to observe everything which I have commanded.  And I will be with you until the end of time” (Mt 28, 19-20). In Mark: “Go to the entire world, proclaim the Good News to all creatures. Those who will believe and will be baptized will be saved; those who will not believe will be condemned” (Mk 15-16). In Luke: “So it is written that the Christ would suffer and on the third day rise from the dead, and that in his name, repentance for the forgiveness of sins would be preached to all nations, beginning from Jerusalem. You are witnesses to this (Lk 24, 46-48; Ac 1, 8) John summarizes all in one phrase: “As the Father has sent me, so I also send you!”  (Jn 20, 21).
Personal questions
• Have you ever thought sometime about the meaning of your name? Have you asked your parents why they gave you the name that you have? Do you like your name?
• Jesus calls the disciples. His call has a two-fold purpose: to form a community and to go on mission.  How do I live in my life this two-fold purpose?
Concluding Prayer
Seek Yahweh and his strength,
tirelessly seek his presence!
Remember the marvels he has done, his wonders,
the judgements he has spoken. (Ps 105,4-5)
Bishop Goh Tells Us To Constantly Seek The face of The Lord
Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore
06 JULY 2016, Wednesday, 14th Week in Ordinary Time

SCRIPTURE READINGS: [ HOS 10:1-3. 7-8. 12; MT 10:1-7  ]

We are called like the apostles by Christ to share in His ministry.   We are all different, like those chosen to be His apostles.  God calls us in different ways to spread the Good News.  He said, “And as you go, proclaim that the kingdom of heaven is close at hand.”  The Good News is essentially a gospel of mercy and compassion.  And as Pope Francis tells us, a gospel of joy.  It is good news and joy because we are given the power to heal and to deliver the people from evil.   “Jesus summoned his twelve disciples, and gave them authority over unclean spirits with power to cast them out and to cure all kinds of diseases and sickness.”

However, it is important to take note that we are reminded to begin with our own house.  “These twelve Jesus sent out, instructing them as follows: ‘Do not turn your steps to pagan territory, and do not enter any Samaritan town; go rather to the lost sheep of the House of Israel.’”  Why did Jesus tell His apostles to focus on the House of Israel?  It is not because He did not come for the Gentiles.  It was simply a question of strategy.   Israel was chosen to be a sign for others. But they could not go out on mission unless they themselves had received the Good News.

Indeed, there is a need to be focused in the way we do mission.  There is a need to be formed ourselves before we can be ready to go out to the world.  The great mistake of us Catholics is that many of us have not yet been touched by the Good News radically before we begin serving or reaching out.  Most of us who are active Church members in ministry are not yet discipled but we are already serving.  As a result, we become disillusioned in ministry when we meet with difficulties and challenges.  Some of us get hurt easily or burnt out by the demands of the ministry.  How can we go out to the battleground when we are untrained and unskilled?   We cannot go out to the world unless we are empowered and strengthened. The Church is called to be a sign for the world. But no evangelization can take place unless we are well grounded in our faith and in our personal relationship with the Lord.

Thus the advice of the Lord is timely.  He said, “Go rather to the lost sheep of the House of Israel.”  This house refers to the need to minister to our own Catholics, especially the leaders.  It also refers to our own individual relationship with Him.  We must avoid the temptation of Israel to be self-sufficient and get carried away by our wealth and success. “Israel was a luxuriant vine yielding plenty of fruit. The more his fruit increased, the more altars he built; the richer his land became, the richer he made the sacred stones.”  They abandoned God, their king.  They wanted to rule their own lives without God.  The prophet warned them of the disaster and punishment ahead.  “Their divided heart; very well, they must pay for it; the Lord is going to break their altars down and destroy their sacred stones.”  We too can be too focused on our success. We could be that apostle who betrayed Jesus if we do not take care of ourselves. To avoid such a disaster we must take care of our house.   Charity begins at home even if it does not end there.

We are exhorted to follow the psalmist’s invitation, “Constantly seek the face of the Lord.  Consider the Lord and his strength; constantly seek his face.” To seek His face in prayer is to recall our privilege of being chosen and His power that is given to us to heal and deliver those in need from their bondages.   To serve the Lord and be given the gifts is a great privilege.  At the same time, we are reminded to “Remember the wonders he has done, his miracles, the judgements he spoke.”  Indeed, in gratitude for His love and His work in and through us, we cannot but be filled with joy and confidence.  Finally to seek His face is to pursue a life of integrity.  We must seek to put our own lives and our priorities in order.  We need to be holy if we want to serve the Lord.   “Sow integrity for yourselves, reap a harvest of kindness, break up your fallow ground.”  Indeed, deep and fervent prayer, especially intercessory prayer, is needed to be fruitful in ministry.  The prophet encourages us, “It is time to go seeking the Lord until he comes to rain salvation on you.”

Written by The Most Rev William Goh

Prayer and Meditation for Friday, January 22, 2016 — Day of Prayer for the Legal Protection of Unborn Children

January 21, 2016

Day of Prayer for the Legal Protection of Unborn Children
Lectionary: 315

If we kill millions of unborn human children each year — how can we say we are for “human rights”? And as we continue to kill these unprotected — will we soon be killing the elderly that are not protected too?

Reading 1 1 SM 24:3-21

Saul took three thousand picked men from all Israel
and went in search of David and his men
in the direction of the wild goat crags.
When he came to the sheepfolds along the way, he found a cave,
which he entered to relieve himself.
David and his men were occupying the inmost recesses of the cave.David’s servants said to him,
“This is the day of which the LORD said to you,
‘I will deliver your enemy into your grasp;
do with him as you see fit.’”
So David moved up and stealthily cut off an end of Saul’s mantle.
Afterward, however, David regretted that he had cut off
an end of Saul’s mantle.
He said to his men,
“The LORD forbid that I should do such a thing to my master,
the LORD’s anointed, as to lay a hand on him,
for he is the LORD’s anointed.”
With these words David restrained his men
and would not permit them to attack Saul.
Saul then left the cave and went on his way.
David also stepped out of the cave, calling to Saul,
“My lord the king!”
When Saul looked back, David bowed to the ground in homage and asked Saul:
“Why do you listen to those who say,
‘David is trying to harm you’?
You see for yourself today that the LORD just now delivered you
into my grasp in the cave.
I had some thought of killing you, but I took pity on you instead.
I decided, ‘I will not raise a hand against my lord,
for he is the LORD’s anointed and a father to me.’
Look here at this end of your mantle which I hold.
Since I cut off an end of your mantle and did not kill you,
see and be convinced that I plan no harm and no rebellion.
I have done you no wrong,
though you are hunting me down to take my life.
The LORD will judge between me and you,
and the LORD will exact justice from you in my case.
I shall not touch you.
The old proverb says, ‘From the wicked comes forth wickedness.’
So I will take no action against you.
Against whom are you on campaign, O king of Israel?
Whom are you pursuing? A dead dog, or a single flea!
The LORD will be the judge; he will decide between me and you.
May he see this, and take my part,
and grant me justice beyond your reach!”
When David finished saying these things to Saul, Saul answered,
“Is that your voice, my son David?”
And Saul wept aloud.
Saul then said to David: “You are in the right rather than I;
you have treated me generously, while I have done you harm.
Great is the generosity you showed me today,
when the LORD delivered me into your grasp
and you did not kill me.
For if a man meets his enemy, does he send him away unharmed?
May the LORD reward you generously for what you have done this day.
And now, I know that you shall surely be king
and that sovereignty over Israel shall come into your possession.”

Responsorial Psalm PS 57:2, 3-4, 6 AND 11

R. (2a) Have mercy on me, God, have mercy.
Have mercy on me, O God; have mercy on me,
for in you I take refuge.
In the shadow of your wings I take refuge,
till harm pass by.
R. Have mercy on me, God, have mercy.
I call to God the Most High,
to God, my benefactor.
May he send from heaven and save me;
may he make those a reproach who trample upon me;
may God send his mercy and his faithfulness.
R. Have mercy on me, God, have mercy.
Be exalted above the heavens, O God;
above all the earth be your glory!
For your mercy towers to the heavens,
and your faithfulness to the skies.
R. Have mercy on me, God, have mercy.

Alleluia2 COR 5:19

R. Alleluia, alleluia.
God was reconciling the world to himself in Christ,
and entrusting to us the message of reconciliation.
R. Alleluia, alleluia.

Gospel MK 3:13-19

Jesus went up the mountain and summoned those whom he wanted
and they came to him.
He appointed Twelve, whom he also named Apostles,
that they might be with him
and he might send them forth to preach
and to have authority to drive out demons:
He appointed the Twelve:
Simon, whom he named Peter;
James, son of Zebedee,
and John the brother of James, whom he named Boanerges,
that is, sons of thunder;
Andrew, Philip, Bartholomew,
Matthew, Thomas, James the son of Alphaeus;
Thaddeus (Jude), Simon the Cananean,
and Judas Iscariot who betrayed him.

The over 56 million abortions since the 1973 decisions of Roe v. Wade and Doe v. Bolton reflect with heartbreaking magnitude what Pope Francis means by a “throwaway culture.” However, we have great trust in God’s providence. We are reminded time and again in Scripture to seek the Lord’s help, and as people of faith, we believe that our prayers are heard.

The General Instruction of the Roman Missal (GIRM), no. 373, designates January 22 as a particular day of prayer and penance, called the “Day of Prayer for the Legal Protection of Unborn Children”: “In all the Dioceses of the United States of America, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of prayer for the full restoration of the legal guarantee of the right to life and of penance for violations to the dignity of the human person committed through acts of abortion.”

A great prayer for life is urgently needed, a prayer which will rise up throughout the world. Through special initiatives and in daily prayer, may an impassioned plea rise to God, the Creator and lover of life, from every Christian community, from every group and association, from every family and from the heart of every believer.

Pope Saint John Paul II, Evangelium Vitae, no. 100*
As individuals, we are called to observe this day through the penitential practices of prayer, fasting and/or giving alms. Another way to take part is through participating in special events to observe the anniversary of Roe v. Wade. Call your local diocese or parish to find out what events might be taking place in your area.
Merciful Transformation in God — What is grace?

CNS photo/Gregory A. Shemitz, Long Island CatholicThomas Aquinas tells us, “Although man is inclined to an ultimate end by nature, yet he cannot attain that end by nature, but only by grace and this because of the exalted character of the end.”

What is this purpose? It is the direct knowledge of God as he is in himself in heaven. Why is this man’s purpose? It is because he has intelligence. Why is grace necessary for this purpose? Man cannot arrive at the infinite by his own power. There is simply no means. The human will and the human soul are not able to attain heaven just by willing it.

In fact, all creation is motivated by the “desire” to return to the unity of God from which the panoply of the created order took its origin. The universe was created from unity into the diversity of all things, and the primary moving force for all those different marvelous things from the electron to supernovas is to return to the unity of God. The love of God in the Holy Spirit is the foundational force and energy which drives the movements of nature. The Holy Spirit is a creator: “Come, Holy Ghost, Creator Blest.”

Yet, without man, who has a spiritual soul and a physical body, the universe would be frustrated in this design. This is because man by his spiritual life is also called to have God as one with whom he can enjoy the communion of friendship here on earth and the blessedness of the direct knowledge of heaven. Man is called to know as God knows and to love as God loves. But he must receive the ability to carry out in action this destiny from God himself. He does not possess it by nature.

Some people think that grace is only needed for human life to avoid sin or be converted from sin. This is true. But before sin, and indeed in heaven where there is no sin, grace is still needed. Before the first sin, Adam and Eve enjoyed an intense intimacy with God and understood themselves and all creation as a result of a gift from God. They needed mercy then because they could not desire heaven without a gift from God. This was despite the fact that there was no sin. No finite creature can arrive at the infinite by his own power.

Adam and Eve were created with the ability to experience communion with God and to arrive at heaven because they were created in what we now call sanctifying grace. St. Peter says in his second epistle, “He has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature” (1:4). How does one participate in divine nature as opposed to human nature? As a gift from God, and in redemption He also gives us a plus added to our souls. This plus is a quality which from God’s point of view is infinite, but from our point of view it is finite and created by which we are elevated to a friendship with God. Grace is not just God overlooking sin. It is also not just a help to nature which allows us to do something we could do on our own more easily. It is a true kind of being, a divine being, which not only frees those who receive it from sin, but also make them like God.

Interior Change

The Catholic doctrine of grace thus emphasizes a true interior change in the engraced soul by which the engraced person is elevated to experience a loving conversation with the Trinity and to acquire a supernatural point of view toward the world. Man is not, of course, corrupted and changed into God. The engraced person remains a created being. However, the very nature of his soul receives a quality of life which is divine and allows him to get beyond the vagaries of time to see them from the new perspective of eternity. This can only be the result of divine mercy. In the original creation of Adam and Eve this was a stupendous sign of the love of God.


In the condition of original sin God gives an even greater mercy than the original creation of Adam and Eve in grace. To remedy the Fall, God gives His only-Begotten Son, the Word made flesh, to the world so that by His atoning death on the cross He could bring grace back to a wounded human race. This new grace is caused by the grace of Christ (which He himself does not merit as man) in which human nature is now united to God in person. In light of this union, Christ’s human nature becomes the means by which we return to grace. The grace of the union of nature to the person of the Word, called the hypostatic union, is unique to Christ. Yet, in light of it, sanctifying grace is brought back to the world. The grace of Adam and the grace of Christ are the same. They both sanctify, but the grace of Christ also heals.

Art: Michelangelo’s Creation of Adam. Our spiritual nature comes from God.

The Catechism of the Catholic Church defines sanctifying grace: “Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it to live with God, to act by his love” (No. 2000). By this gift, the soul is truly made holy. Though man still has a tendency to sin, this tendency is not efficacious and is certainly not identified with the act of sin. Moreover, because grace is the very life of God in the essence of the soul, man can grow in communion of life with God just as he can grow in communion of life with other human beings.

The presence of this divine indwelling presence in the soul gives the engraced person a completely different perspective on the world. But to experience this — and indeed to persevere to death in the friendship with God this engenders — is not something a person can get or keep by his own power. He must continually pray to God for his aid in doing this. This aid consists in God inspiring the person by enlightening the mind and strengthening the will. This is not an interior quality like sanctifying grace but an exterior aid given constantly by God if the person asks for it. This is called actual grace because by it God inspires the person to live his constant union, and in the case of us who live as redeemed from sin to avoid sin.

The Catechism defines it this way: Habitual grace, the permanent disposition to live and act in keeping with God’s call, is distinguished from actual graces which refer to God’s interventions, whether at the beginning of conversion or in the course of the work of sanctification” (No. 2000, emphasis in original). Examples of the desire for this grace are the petitions in the Lord’s Prayer such as: “Lead us not into temptation” and “Deliver us from evil”; and the scriptural verses which begin most of the hours in the Liturgy of the Hours: “God, come to my assistance. Lord, make haste to help me.”

Art: John and Peter racing to the tomb on Easter morning – By Burnard

Finally, not only does the Lord sanctify the person by a true sharing in his life, but He also chooses to allow one person to cooperate in the sanctification of another. This is called charismatic grace. This grace, unlike sanctifying grace, is not a quality in the soul and can be possessed without holiness. It may even be active in people in the state of mortal sin, for God is not stymied in giving his gifts by the weakness of His instruments. Examples of ordinary charisms would be the infallibility of the pope and the ability of the priest to consecrate at Mass and forgive sins. Extraordinary charisms are given by God in the times when they are needed and normally are connected to proving the truth of teaching. These are things like preaching, healing, the gift of tongues and interpretation of tongues.

The Catechism explains: “Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are sacramental graces, gifts proper to the different sacraments. There are furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning ‘favor,’ ‘gratuitous gift,’ ‘benefit.’ Whatever their character — sometimes it is extraordinary, such as the gift of miracles or of tongues — charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the service of charity which builds up the Church” (No. 2003, emphasis in original).

The marvelous and extensive mercy of God demonstrates that the love of God is both like and unlike human love. It is like human love in the sense that it is approval of a good and recognition of a similarity in being between the lover and the beloved. The lover rests in another as pleasing. It is unlike human love because the love of God creates the good and the similarity in what He loves. In the case of all creation, this good is primarily the goodness of existence and action. In the case of man, this likeness goes further. God elevates us to be like Him in knowledge and love and so to be His children. As St. Augustine preached, “You have made us for yourself and our hearts are restless until they rest in Thee.”

Father Brian Thomas Becket Mullady, O.P., received his Doctorate in Sacred Theology (S.T.D.) from the Angelicum University in Rome. He is an author, professor, retreat master and preacher and has hosted several series on the EWTN television network.


Father Brian Mullady is also the author of “Christian Social Order.”

Many in all parts of the world these days are pushing away “established religions” for something, new, attractive and (they hope) better.

Yesterday, I noticed the man in the car behind me sucking on some kind of hose. Further down the road the police pulled him over and gave him a citation.

All around us we can see beheadings, atrocities and all sorts of disorder.

What has given society order, justice and a place we want to live in for the past two thousand years?

Fr. Mallady answers that question.

Thomas Aquinas said that all men seek the future because over time they realize nothing in this world brings them to fulfillment.

Mallady agrees, drawing from Catholic doctrine that says no person can fully realize their potential until they give themselves to others fully as a disinterested gift.

This is also the key teaching of many 12-Step Programs like Alcoholics Anonymous.

Robert Curtis, a life-professed Lay Dominican, gives this quick run-down on Fr. Mallady’s “Christian Social Order.” —

The social doctrine, formed over 19-plus centuries, details the foundation of human life and nature, giving us guidance to form our consciences.

Fr. Mullady states that it is natural for human beings to live in societies. The fundamental nature of society is to foster the common good. The common good, however, is rooted in natural law, i.e. the law of the nature of things, and is not subject, by reason, to mere whim. This means, according to Church teaching, that an objective truth lay at the heart of social interaction.

Fr. Mullady traces the decline of objective truth in its various manifestations from the Enlightenment through the modernist period through to our present day. As an example, he writes, “The beginning of the 20th century also saw the full implications of the denial of personal responsibility which was heralded by Sigmund Freud in his discovery of neurosis. Freud’s theory of psychoanalysis sounded the death knell for the responsibility of the personal conscience in moral actions since it basically attributed moral behavior to a series of unconscious forces which ranged from repressed sexuality to the death wish.”

This problem literally surrounds us, in education, work, and especially in the news, and, as we can see, Fr. Mullady has named names.

One of our biggest problems today is that this denial of personal responsibility is partly responsible for radical change in the view of the human person as a unique individual to the mechanistic view that the human being is but a cog in a machine. With that, we have collectivism, or the centralizing of control over economics (i.e. over-regulation) and social action (i.e. welfare, healthcare, etc.). We can see this in all facets of our society. Because the Church teaches that the human person is created in the image of God – imago dei – and that all dignity is derived from Him, this modernist and post-modernist view is directly contrary.

Fr. Mullady also points out that the denial of personal responsibility has led us to a wrongful view of the conscience. A mechanistic view means that our consciences are formed merely by necessity, expediency, and what is useful. Absolute truth fades away and the whole society shudders. Abortion becomes the norm. Those of us who do believe, find our consciences bound to the truth which the Church teaches. Our natural freedom has allowed us the free-choice to follow the truth and avoid the free-for-all.

One really interesting find in Fr. Mullady’s book is the foundation of the idea of inalienable rights as illustrated in the Declaration of Independence. Cardinal Robert Bellarmine wrote a work called De Laicis in which he posited that power in government comes from the people and its authority is only actual if agreed upon by the people. This work was quoted in a book by a proponent of the divine right of kings as an argument. The passage from Bellarmine was underlined in the book and found in Thomas Jefferson’s personal library.

Fr. Mullady further discusses right and rights as part of the social order and then he turns Church teaching toward the actual practice in a magnificent defense of marriage.

A great and clear read.

Thomas Jefferson by Rembrandt Peale


Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore
22 JANUARY 2016, Friday, 2nd Week in Ordinary Time

SCRIPTURE READINGS: 1 SM 24:3-21; Ps 56:2-4, 6, 11; Mk 3:13-19

In the gospel, we read how “Jesus went up into the hills and summoned those he wanted.”  It was time for Him to form a community of disciples and collaborators for the mission.  He knew that He could not accomplish this mission all by Himself.  Thus, in order to grow the community and ensure that the mission would continue even after His death, He chose the twelve apostles.  As leaders too, we need collaborators.  Leaders cannot achieve much when they work alone, because we are limited in many ways.  The question is, how do we choose our collaborators?  What criteria should we use for selecting people to help us achieve our goals?

Right from the outset, before we can even think of choosing our collaborators, the leader must be clear about himself and what he wants to offer to his people.  He cannot be a leader unless he has a clear vision and a powerful message and mission.  Jesus was a visionary.  He wanted to establish the Kingdom of God on earth.   He wanted to bring all men into one big family of God.  His message was simple; that God loves us and has reconciled us to Himself. This love and mercy of God would be demonstrated by the miracles of healing, exorcism and most of all, forgiveness.  As leaders, we too must first ask ourselves and clarify for ourselves what is our vision for humanity, and the message that we want to put across; and how this message must be proclaimed more than just by word but by actions.  Without an inspiring vision and a strong message, we would not be able to find any collaborators, for no one is going to waste their time on us.

Secondly, the leader must be willing to empower and delegate.  Finding collaborators is not the same as servants who will carry out our orders and be at our beck and call.  Collaborators are different from servants, as Jesus said in the gospel, “I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father.”  (Jn 15:15)  Indeed, the gospel underscores this difference by saying that “they were to be his companions and to be sent out to preach, with power to cast out devils.”  Indeed, Jesus said, “You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last.”  (Jn 15:16)  Collaborators therefore share in the authority and power of Christ to do what He did.

Once the leader is clear about his vision and message, he could then go about finding his collaborators.  In the gospel, Jesus shows us that the most important criterion is not whether they are educated, intelligent, influential, rich or powerful.  Indeed, the motley crowd that He chose to be His apostles included fishermen, tax-collectors, revolutionaries and physicians. They were people of diverse personalities. Thus, let us not be too impressed by externals, remembering that “the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.”  (1 Sm 16:7)  So what are the most important attributes that we should be looking for in a potential collaborator, besides skills and talents?

Firstly, our collaborator must share in our vision, mission and message.  If he or she is not aligned with our vision, nor excited with our mission and message, we cannot make much progress.  Indeed, very often, failure in Church today is caused by a lack of alignment.  Bishops must align themselves with the Holy Father.  Clergy and religious must align themselves with the local bishop.  The laity must align themselves with the parish priest.   Only in this way, sharing in the same vision, mission and message, can we accomplish the task of building the community of Christ’s disciples. In truth, what is happening in our churches is that we are working against each other.  Instead of helping us, our collaborators often work against us. The team players we select must therefore be people who are convinced and excited about the leader’s vision and message.  The disciples of Jesus were indeed enthusiastic about Jesus’ message and vision for humanity.  That was why they left everything to follow Him.

Secondly, our collaborators must be loyal to us.  In the gospel, the text ended with a tone of sadness, for the evangelist recorded that Judas Iscariot was “the man who was to betray him.”   Indeed, a leader cannot succeed when his team members are working against him, betraying his confidence.  A good leader must find those who are loyal to him and can help him to accomplish the mission.  The disciples were ready to die for Jesus and suffer with Him because they were convicted of His mission.  That was the loyalty and fortitude they displayed. St Peter said to the Lord, “Lord, I am ready to go with you to prison and to death!”  (Lk 22:33)

David’s absolute loyalty to King Saul was evident although Saul tried to kill him. “David said to Saul, ‘Why do you listen to the men who say to you, “David means to harm you”?  Why, your own eyes have seen today how the Lord put you in my power in the cave and how I refused to kill you, but spared you.’”  He even called Saul, his father.  “O my father, see, look at the border of your cloak in my hand.  Since I cut off the border of your cloak, yet did not kill you, you must acknowledge frankly that there is neither malice nor treason in my mind.  I have not offended against you, yet you hunt me down to take my life.  May the Lord be judge between me and you, and may the Lord avenge me on you; but my hand shall not be laid on you.”

Thirdly, our collaborators must have respect for us if we as leaders are to accomplish our tasks.  When our collaborators or subordinates have no regard for us, they will not listen to whatever we say, much less carry out our instructions.  David held King Saul with deep respect in spite of Saul’s insecurities and wrong judgment of him.  He did not take things into his own hands.  David knew that Saul was the Lord’s anointed and therefore, regardless of what decision Saul made, he had to respect legitimate authority. This explains why at the ordination, the Bishop asks the Ordinand, “Will you promise respect and obedience to me and my successors?”   The answer of course is “yes.”   Unfortunately when this promise is merely a lip service and not from the heart, that collaborator will not work with him but for himself.  But David was so respectful of Saul that he even felt remorse for cutting a piece of the royal robe from Saul as it was tantamount to disrespect for his office. “Afterwards David reproached himself for having cut off the border of Saul’s cloak.  He said to his men, ‘The Lord preserve me from doing such a thing to my lord and raising my hand against him, for he is the anointed of the Lord.’  David gave his men strict instructions, forbidding them to attack Saul.”

Fourthly, our collaborators must be people who are magnanimous, sincere and forgiving.  This was the case of David when even Saul acknowledged that he had what it takes to be a good king and shepherd.  Saul said to David, “You are a more upright man than I, for you have repaid me with good while I have repaid you with evil.  Today you have crowned your goodness towards me since the Lord had put me in your power yet you did not kill me. When a man comes on his enemy, does he let him go unmolested?  May the Lord reward you for the goodness you have shown me today.  Now I know you will indeed reign and that the sovereignty in Israel will be secure in your hands.”  When our collaborators lack forgiveness, generosity and sincerity in their hearts, they will not be able to command others.  Those who are vindictive, insecure and violent, like King Saul, will only destroy what we seek to build and create enemies.  Good leaders must be like David, ever ready to let go, forgive, to seek dialogue, peace and reconciliation.

Finally, a good collaborator must be a team player.  Indeed, Jesus deliberately chose a diverse group of apostles because He needed the different skills and talents for the mission.  But because team members come with different skills, talents and temperament, the greatest challenge of a leader is to foster unity and alignment among themselves.  Helping and getting the members of the team to work in unison with each other for the common good and for the greater good, remains the most daunting task of a leader.  Often our team members work for themselves and allow their ego to get the better of them.  Such competition and egoistic outlook bring about division.  Thus, in looking for a good collaborator, we look for one who is humble, gracious, receptive and able to work as a team.

How, then, can leaders ensure that their team members remain cohesive, united and aligned at all times?  The key is for the leader to be with them, sharing his vision, message and mission.  This was what Jesus did.  Before He sent them out, He first called them to be with Him, to be His companions, so that as a leader, He will know their strengths and weaknesses; and conversely, the disciples will know His heart and mind intimately.  Leaders therefore must always be with their collaborators, sharing with them their vision and mission so that as the gatekeeper of the vision, this passion for the mission will stay alive.  Spending time with each other, building communion, being together in prayer, in play and in work is important to build communion, trust, fraternal love and support for each other. Only then can we become a potent force in bringing about transformation in society.   Hence, success is dependent on whether we have a good leader with vision and passion, and a good team of collaborators to carry out the mission.

Written by The Most Rev William Goh

Prayer and Meditation for Monday, November 30, 2015 — “Come after me, and I will make you fishers of men.”

November 29, 2015

Feast of Saint Andrew, Apostle
Lectionary: 684

Art: St Andrew the Apostle by El Greco, circa 1610

Reading 1 ROM 10:9-18

Brothers and sisters:
If you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
The Scripture says,
No one who believes in him will be put to shame.
There is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For everyone who calls on the name of the Lord will be saved.But how can they call on him in whom they have not believed?
And how can they believe in him of whom they have not heard?
And how can they hear without someone to preach?
And how can people preach unless they are sent?
As it is written,
How beautiful are the feet of those who bring the good news!
But not everyone has heeded the good news;
for Isaiah says, Lord, who has believed what was heard from us?
Thus faith comes from what is heard,
and what is heard comes through the word of Christ.
But I ask, did they not hear?
Certainly they did; forTheir voice has gone forth to all the earth,
and their words to the ends of the world

Responsorial Psalm PS 19:8, 9, 10, 11

R. (10) The judgments of the Lord are true, and all of them are just.
R. (John 6:63) Your words, Lord, are Spirit and life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. The judgments of the Lord are true, and all of them are just.
R. Your words, Lord, are Spirit and life.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. The judgments of the Lord are true, and all of them are just.
R. Your words, Lord, are Spirit and life.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. The judgments of the Lord are true, and all of them are just.
R. Your words, Lord, are Spirit and life.
They are more precious than gold,
than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.
R. The judgments of the Lord are true, and all of them are just.
R. Your words, Lord, are Spirit and life.

AlleluiaMT 4:19

R. Alleluia, alleluia.
Come after me, says the Lord,
and I will make you fishers of men.
R. Alleluia, alleluia.

Gospel MT 4:18-22

As Jesus was walking by the Sea of Galilee, he saw two brothers,
Simon who is called Peter, and his brother Andrew,
casting a net into the sea; they were fishermen.
He said to them,
“Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers,
James, the son of Zebedee, and his brother John.
They were in a boat, with their father Zebedee, mending their nets.
He called them, and immediately they left their boat and their father
and followed him.

Commentary on Matthew 8:5-11 From Living Space

The Gospel describes an unexpected level of faith in a Gentile which even amazes Jesus: “When Jesus heard this he was astonished and said to those following him: ‘In no one in Israel have I found such faith… I tell you that many will come from east and west to take their places with Abraham and Isaac and Jacob at the feast in the kingdom of heaven’.”

The Kingdom which Jesus comes to proclaim is for all peoples everywhere. It is the central message of Christmas. This is not just a time for celebration and for parties. The birth of the Prince of Peace in the poverty of the stable is a challenge to us to carry on his work among God’s children everywhere. Jesus has not failed; it is we who have done so little to carry on what he began. Advent is a time for us to reflect on the real meaning of God coming to live and work among us and on the responsibility of his followers to carry on the work of making the Kingdom a reality for all.




Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore

30 NOVEMBER 2015, Monday, St Andrew, Apostle



Many people today are living meaningless and empty lives.  They have no direction and no purpose in life.  Those who live according to the world often find this life full of misery and unhappiness.  Even those who are successful and live seemingly good loving lives also find life quite meaningless because, somehow, their spirits are not quenched. Others are so overwhelmed by suffering, failure, loneliness and brokenness that life does not seem worth living.  Indeed, people without faith are seeking for something more in their lives, something that the world cannot fulfill.

Such people are looking for a savior.  These people, including ill-instructed Catholics, are so desperate in their search for happiness that they would engage in all kinds of religious activities, even in the occult, hoping to find meaning, purpose and happiness.  Many are so confused, they would even embrace New Age beliefs and practices; anything that gives them a solution, regardless of whether these are from Christian sources or otherwise.

How then can we be saved? St Paul declares, “If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead, then you will be saved.”  St Peter also reiterated the same truth, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” (Act 4:12)  Again St Paul affirms, “For there is one God and one mediator between God and men, the man Christ Jesus”(1 Tim 2:5So to find salvation, we must confess that Jesus is Lord.  But why do we believe that He is Lord?  Because God raised Him from the dead!

However, it is not enough to confess with our lips or even believe in our head that Jesus is Lord. What truly saves us is that we believe in our hearts.  Only then can we be made righteous, that is, find security, peace and joy.  St Paul explains further, “By believing from the heart you are made righteous; by confessing with your lips you are saved.” When we believe from the depths of our being that Jesus is Lord, with the resurrection as the basis for this faith, we are affirming the Lordship of Christ over all creation.  For this reason, St Paul says, “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”(Phil 2:9-11)

Consequently, we can now surrender our entire life to the Lord since He is our source of Life and Love.  We can turn to Him without fear that we will be overwhelmed by sin or death.  “When scripture says: those who believe in me will have no cause for shame, it makes no distinction between Jew and Greek: all belong to the same Lord who is rich enough, however many ask his help, for everyone who calls on the name of the Lord will be saved.”

Yet, the fact remains that many do not know Jesus as their personal Savior and Lord.  Hence, St Paul remarked, “But they will not ask his help unless they believe in him, and they will not believe in him unless they have heard of him.”  Therefore, it is our duty as believers in Christ to announce to them that Christ is our Lord and Saviour.  Like Andrew and the Apostles, we are sent forth to share the Good News about Jesus Christ with everyone.  Otherwise, “they will not believe in him unless they have heard of him, and they will not hear of him unless they get a preacher, and they will never have a preacher unless one is sent, but as scripture says: The footsteps of those who bring good news are a welcome sound.”

It is within this context that the gospel challenges us to be the Good News messengers so that they too will be able to find life and be saved.  This call to be His apostles of the Good News is addressed to all regardless, as seen in the varied choice of the Twelve.  No one can disclaim this call to be His apostle.  One does not have to be theologically trained to be His proclaimer.  This call is addressed to all of us wherever we are and whoever we are.  We can be homemakers, workers in factories, executives in our offices, mending the nets or in the Church.  It does not matter what we do.  We can share what Christ has done for us in our lives and what He means to us.  This is what the Good News is all about, that God loves us and has forgiven us in Christ Jesus.

And what is also important is that this call is urgent. It must be done immediately since it is the Lord who calls.  When the evangelist described how the apostles responded without delay to the call, “And they left their nets at once and followed him” and “At once, leaving the boat and their father, they followed him”, he wants to underscore the all-important truth that because Jesus is Lord and therefore God, we must render unconditional and total obedience without questioning and procrastinating.  Jesus, being the Lord of our lives and the name above all names, calls for total commitment since God is the absolute in our life.  As the responsorial psalm says, “Your words, Lord, are Spirit and life. The law of the Lord is perfect -refreshing the soul; the decree of the Lord is trustworthy, giving wisdom to the simple. The precepts of the Lord are right, rejoicing the heart; the command of the Lord is clear, enlightening the eye.”  We also recall the words of St Peter, “Lord, to whom shall we go? You have the words of eternal life.”(Jn 6:68)

But why are there many who are still not responding or not responding fully by submitting themselves to the Lordship of Christ even though they profess themselves as Christians?  This was the same question posed by St Paul; “Not everyone, of course, listens to the Good News. As Isaiah says: Lord, how many believed what we proclaimed? So faith comes from what is preached, and what is preached comes from the word of Christ. Let me put this question “is it possible that they did not hear? Indeed they did; in the words of the psalm, their voice has gone out through all the earth, and the message to the ends of the world.”

Why is that so? More often than not, it could be because we are poor messengers of the Good News, rather than that they refuse to accept Christ.  If many people do not believe in Christ today, it is because they have not truly heard about Him or seen Him.  To hear does not mean simply an external hearing, rather it is a hearing that brings about personal conviction.  Consequently, today, people are waiting for a preacher who does not simply proclaim the Good News but becomes the Good News himself.  They are looking for witnesses, not teachers. This is what St Paul is urging us all.  We must be both proclaimers of the Good News by our conviction and by our lives.

To proclaim the Good News in such a way that it can be heard presupposes that first and foremost, as believers, we must believe from our hearts that God raised Jesus from the dead.  In other words, we must have a personal and living relationship with Jesus.  Unless, we have this personal relationship with Jesus who is as real to us as our friends are, then we cannot say that we have preached the word of Christ, since such proclamation is hollow.  Only an intimate personal relationship with the Lord will empower us to speak from the depth of our experience and conviction, otherwise they would be mere words.  It is not enough to proclaim Christ as if He were a datum of knowledge that we have studied or from some books that we have read.  He is the Living Lord, risen and alive in our midst, not someone who has gone down in history.

However, even if we believe Jesus from our heart, this is not sufficient.  A real proclamation of Christ with conviction must be verified in our lives.  This is what St Paul meant when he says that if our lips confess that Jesus is Lord, we would be saved.  To confess that Jesus is Lord is not simply a mere verbal confession but it is to live our lives in such a way that we confess with our whole being that Christ is the Lord of our lives, Lord of our ways, Lord of our wills and Lord of everything.  Unless we subordinate our lives and live in such a way that our lives are faithful to the gospel and teachings of Christ, we cannot be said to have confessed that Jesus is Lord.  Jesus must be seen to be truly Lord and not only a verbal confession.

Only when we have done this, can the Good News be heard.  Indeed, the real challenge in evangelizationtoday is not that people have not heard the Good News, for the Good News has in effect reached to the ends of the world.  Rather, it is because the Good News is not credible today since it is not lived.  People do not see the change and transformation in us.  Because they doubt us, they also doubt the Christ we confess and proclaim.

Today, let us pray that we will be able to be like St Andrew and the rest of the apostles.  If the early Christians and the early apostles were truly proclaimers of the Good News, it was because they did so by their lives and not so much by their preaching.  In fact, I am sure that not all of them were great preachers in the ordinary sense that they were great rhetoric orators.  But they were certainly true proclaimers of the Good News by showing their deep faith and trust in Jesus in leaving their occupations, their careers, their security and even their loved ones, for the sake of the Gospel.  Not all of us are called to leave our homes and be missionaries, but all are certainly called to live our lives in such a way that render true testimony to what and who we believe in.

Written by The Most Rev William Goh




St. Andrew the Apostle: 11 things to know and share

By Jimmy Akin

Monday is the feast of St. Andrew. Here are 11 things to know and share . . .

St. Andrew was one of Jesus’ closest disciples, but many people know little about him.
The feast of St. Andrew is November 30th.

1) Who was St. Andrew?
He was the brother of St. Peter, who was also known as Simon bar-Jonah.
He and Andrew shared the same father, so the latter would have been known as Andrew bar-Jonah.
Andrew is regularly mentioned after Simon Peter, which suggests that he was Peter’s younger brother.
Like his brother Peter, and their partners James and John, Andrew was initially a fisherman on the Sea of Galilee.

2) What is significant about his name?

The name Andrew (Greek, Andreas) is related to the Greek word for “man” (Aner, or, in the genitive, Andros). It originally meant something like “Manly,” expressing the parents’ hopes for their baby boy.
It is interesting that Andrew’s name is of Greek origin, not Aramaic. Pope Benedict XVI commented:
The first striking characteristic of Andrew is his name: It is not Hebrew, as might have been expected, but Greek, indicative of a certain cultural openness in his family that cannot be ignored. We are in Galilee, where the Greek language and culture are quite present [General Audience, June 14, 2006].
The fact that their father—Jonah (or Jonas)—gave his elder son (Simon) an Aramaic name and his younger son (Andrew) a Greek name reflects the mixed Jewish-Gentile environment of Galilee.

3) How close was Andrew to Jesus?
In the synoptic Gospels and Acts, the twelve apostles are always listed in three group of four individuals. The first of these groups indicates those who were the closest to Jesus. It includes the two pairs of brothers: (1) Peter and Andrew, the sons of Jonah, and (2) James and John, the sons of Zebedee.
Andrew was thus one of the four disciples closest to Jesus, but he seems to have been the least close of the four.
This is reflected in the fact that, several times, Peter, James, and John seem to have privileged access to Jesus, while Andrew is not present.
For example, Peter, James, and John were those present for the Transfiguration, but Andrew was not present. They were the closest three, while Andrew was a distant fourth.
This is ironic.

4) Why is it ironic that Andrew would be more distant?
Because he was one of the first followers of Jesus. In fact, he discovered Jesus before his brother Peter did.
Indeed, he was one of the two initial disciples of John the Baptist who encountered Jesus at the beginning of John’s Gospel.
Because he followed Jesus before St. Peter and the others, he is called the Protoklete or “First Called” apostle.

Pope Benedict comments:

He was truly a man of faith and hope; and one day he heard John the Baptist proclaiming Jesus as: “the Lamb of God” (Jn 1: 36); so he was stirred, and with another unnamed disciple followed Jesus, the one whom John had called “the Lamb of God”. The Evangelist says that “they saw where he was staying; and they stayed with him that day…” (Jn 1: 37-39).
Thus, Andrew enjoyed precious moments of intimacy with Jesus. The account continues with one important annotation: “One of the two who heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first found his brother Simon, and said to him, “We have found the Messiah’ (which means Christ). He brought him to Jesus” (Jn 1: 40-43), straightaway showing an unusual apostolic spirit.
Andrew, then, was the first of the Apostles to be called to follow Jesus. Exactly for this reason the liturgy of the Byzantine Church honours him with the nickname: “Protokletos” [protoclete], which means, precisely, “the first called”.

5) What do the Gospels reveal to us about St. Andrew?

There are three notable incidents. The first occurs when Jesus performs the multiplication of loaves. Pope Benedict notes:
The Gospel traditions mention Andrew’s name in particular on another three occasions that tell us something more about this man. The first is that of the multiplication of the loaves in Galilee. On that occasion, it was Andrew who pointed out to Jesus the presence of a young boy who had with him five barley loaves and two fish: not much, he remarked, for the multitudes who had gathered in that place (cf. Jn 6: 8-9).
In this case, it is worth highlighting Andrew’s realism. He noticed the boy, that is, he had already asked the question: “but what good is that for so many?” (ibid.), and recognized the insufficiency of his minimal resources. Jesus, however, knew how to make them sufficient for the multitude of people who had come to hear him.

6) When else does Andrew come to the forefront?

A second instance is when he and the other core disciples question Jesus about his statement that the beautiful stones of the temple will be torn down.

Pope Benedict notes:
The second occasion was at Jerusalem. As he left the city, a disciple drew Jesus’ attention to the sight of the massive walls that supported the Temple. The Teacher’s response was surprising: he said that of those walls not one stone would be left upon another. Then Andrew, together with Peter, James and John, questioned him: “Tell us, when will this be, and what will be the sign when these things are all to be accomplished?” (Mk 13: 1-4).

In answer to this question Jesus gave an important discourse on the destruction of Jerusalem and on the end of the world, in which he asked his disciples to be wise in interpreting the signs of the times and to be constantly on their guard.
From this event we can deduce that we should not be afraid to ask Jesus questions but at the same time that we must be ready to accept even the surprising and difficult teachings that he offers us.

7) Is there a third instance in which the Gospels reveal St. Andrew’s importance?

In a third instance, St. Andrew—with his Greek name—serves as a bridge between Jewish and Gentile followers of Jesus. Pope Benedict explains:
Lastly, a third initiative of Andrew is recorded in the Gospels: the scene is still Jerusalem, shortly before the Passion. For the Feast of the Passover, John recounts, some Greeks had come to the city, probably proselytes or God-fearing men who had come up to worship the God of Israel at the Passover Feast. Andrew and Philip, the two Apostles with Greek names, served as interpreters and mediators of this small group of Greeks with Jesus.

The Lord’s answer to their question – as so often in John’s Gospel – appears enigmatic, but precisely in this way proves full of meaning. Jesus said to the two disciples and, through them, to the Greek world: “The hour has come for the Son of man to be glorified. I solemnly assure you, unless a grain of wheat falls to the earth and dies, it remains just a grain of wheat; but if it dies, it produces much fruit” (12: 23-24).
Jesus wants to say: Yes, my meeting with the Greeks will take place, but not as a simple, brief conversation between myself and a few others, motivated above all by curiosity. The hour of my glorification will come with my death, which can be compared with the falling into the earth of a grain of wheat. My death on the Cross will bring forth great fruitfulness: in the Resurrection the “dead grain of wheat” – a symbol of myself crucified – will become the bread of life for the world; it will be a light for the peoples and cultures.
Yes, the encounter with the Greek soul, with the Greek world, will be achieved in that profundity to which the grain of wheat refers, which attracts to itself the forces of heaven and earth and becomes bread.
In other words, Jesus was prophesying about the Church of the Greeks, the Church of the pagans, the Church of the world, as a fruit of his Pasch.

9) What happened to Andrew in later years?

Pope Benedict noted:
Some very ancient traditions not only see Andrew, who communicated these words to the Greeks, as the interpreter of some Greeks at the meeting with Jesus recalled here, but consider him the Apostle to the Greeks in the years subsequent to Pentecost. They enable us to know that for the rest of his life he was the preacher and interpreter of Jesus for the Greek world.
Peter, his brother, travelled from Jerusalem through Antioch and reached Rome to exercise his universal mission; Andrew, instead, was the Apostle of the Greek world. So it is that in life and in death they appear as true brothers — a brotherhood that is symbolically expressed in the special reciprocal relations of the See of Rome and of Constantinople, which are truly Sister Churches.

10) How has the sisterhood of Rome and Constantinople manifested?

Pope Benedict noted:

To emphasize this relationship, my Predecessor Pope Paul VI, in 1964, returned the important relic of St Andrew, which until then had been kept in the Vatican Basilica, to the Orthodox Metropolitan Bishop of the city of Patras in Greece, where tradition has it that the Apostle was crucified.
A more recent example occurred when the ecumenical patriarch of Constantinople, Bartholomew I, visited Pope Francis on the occasion of his election to the pontificate.
As the successor of St. Peter, Francis noted the role of Patriarch Bartholomew as the successor of St. Andrew and referred to him as “my brother, Andrew,” casting the two of them in the roles of the original brother apostles.
He stated:
Before all else, I express my heartfelt thanks for what my brother Andrew [Ecumenical Patriarch Bartholomaios I] has said to us. Many thanks! Many thanks!

11) How did St. Andrew die?
Pope Benedict noted:

A later tradition, as has been mentioned, tells of Andrew’s death at Patras [in Greece], where he too suffered the torture of crucifixion.
At that supreme moment, however, like his brother Peter, he asked to be nailed to a cross different from the Cross of Jesus.
In his case it was a diagonal or X-shaped cross, which has thus come to be known as “St Andrew’s cross”.
This is what the Apostle is claimed to have said on that occasion, according to an ancient story (which dates back to the beginning of the sixth century), entitled The Passion of Andrew:
“Hail, O Cross, inaugurated by the Body of Christ and adorned with his limbs as though they were precious pearls. Before the Lord mounted you, you inspired an earthly fear. Now, instead, endowed with heavenly love, you are accepted as a gift.

“Believers know of the great joy that you possess, and of the multitude of gifts you have prepared. I come to you, therefore, confident and joyful, so that you too may receive me exultant as a disciple of the One who was hung upon you…. O blessed Cross, clothed in the majesty and beauty of the Lord’s limbs!… Take me, carry me far from men, and restore me to my Teacher, so that, through you, the one who redeemed me by you, may receive me. Hail, O Cross; yes, hail indeed!”.
Here, as can be seen, is a very profound Christian spirituality. It does not view the Cross as an instrument of torture but rather as the incomparable means for perfect configuration to the Redeemer, to the grain of wheat that fell into the earth.
Here we have a very important lesson to learn: Our own crosses acquire value if we consider them and accept them as a part of the Cross of Christ, if a reflection of his light illuminates them.
Read more:

Prayer and Meditation for Sunday, March 16, 2014 — “Jesus was transfigured before them” — “This is my beloved Son, with whom I am well pleased; listen to him.”

March 15, 2014

Second Sunday of Lent Lectionary: 25

The Transfiguration by Raphael

Reading 1 gn 12:1-4a


The LORD said to Abram: “Go forth from the land of your kinsfolk and from your father’s house to a land that I will show you.
“I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing. I will bless those who bless you and curse those who curse you. All the communities of the earth shall find blessing in you.”
Abram went as the LORD directed him.

Responsorial Psalm ps 33:4-5, 18-19, 20, 22


R/ (22) Lord, let your mercy be on us, as we place our trust in you. Upright is the word of the LORD, and all his works are trustworthy. He loves justice and right; of the kindness of the LORD the earth is full. R/ Lord, let your mercy be on us, as we place our trust in you. See, the eyes of the LORD are upon those who fear him, upon those who hope for his kindness, To deliver them from death and preserve them in spite of famine. R/ Lord, let your mercy be on us, as we place our trust in you. Our soul waits for the LORD, who is our help and our shield. May your kindness, O LORD, be upon us who have put our hope in you. R/ Lord, let your mercy be on us, as we place our trust in you.

reading 2 2 tim 1:8b-10


Beloved: Bear your share of hardship for the gospel with the strength that comes from God.
He saved us and called us to a holy life, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus before time began, but now made manifest through the appearance of our savior Christ Jesus, who destroyed death and brought life and immortality to light through the gospel.


Gospel mt 17:1-9

Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them; his face shone like the sun and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him. Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.” While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.” When the disciples heard this, they fell prostrate and were very much afraid. But Jesus came and touched them, saying, “Rise, and do not be afraid.” And when the disciples raised their eyes, they saw no one else but Jesus alone.

As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”

Pope John Paul II Homily on The Transfiguration on March 7, 1993  — He sees the transfiguration as a foretaste of our Christian victory over death:

“Jesus took Peter, James and John his brother, and led them up a high mountain by themselves. And he was transfigured before them” (Mt 17:1-2)

“Lord, it is good that we are here”

Mt 17:4

We can imagine the three disciples’ astonishment at the vision. They were used to seeing Jesus in the humble aspect of his daily humanity and how great must have been their awe and emotion at seeing the splendor of a transfigured Jesus! Peter’s offer to pitch three tents, one for Jesus, one for Moses and one for Elijah, expresses his desire to make this moment of grace and uncontainable joy last as long as possible.

“Lord, it is good that we are here”! On Tabor Jesus gave his favorite disciples an anticipation of the glory of the resurrection, a glimpse of heaven on earth, a taste of “paradise”.

While Peter “was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, ‘This is my beloved Son, with whom I am well pleased; listen to him”‘ (Mt 17:5). It is a true manifestation of God, which recalls the “theophanies” experienced by the patriarchs of old, and it is similar to what took place on the banks of the Jordan after the Redeemer’s baptism. As then, here too a trinitarian presence is revealed: the voice of the Father, the person of the incarnate Son and the shining cloud, a symbol of the Holy Spirit, like the dove which rested on Christ when he was baptized by his fore-runner. The Apostles’ emotions change: their joy is replaced by a great fear; they fall prostrate to the ground. “Jesus came and touched them, saying, ‘Rise, and do not be afraid’. And when the disciples raised their eyes, they saw no one else but Jesus alone” (Mt 17:7-8).

Transfiguration shows goal of our existence.

The mystery of the transfiguration takes place at a very precise moment in Jesus’ preaching, as he begins to confide to the disciples the necessity of his going up “to Jerusalem and suffer greatly. . . and be killed and on the third day be raised” (Mt 16:21). Reluctantly they hear the first announcement of the passion and before stressing it again and confirming it, the divine Master wants to give them a proof of his total rootedness in the will of the Father so that they do not waver in the face of the scandal of the cross. In fact, the passion and death will be the way through which the heavenly Father will have his “beloved Son” achieve glory, risen from the dead. From now on this will also be the disciples’ way. No one will come to the light except through the cross, the symbol of the suffering which afflicts human existence. Thus the cross is transformed into an instrument for the expiation of the sins of all humanity. United with his Lord in love, the disciple participates in his redemptive passion. Therefore, in today’s reading St. Paul exhorts Timothy in these words: “Bear your share of hardship for the Gospel with the strength that comes from God. He saved us and called us to a holy life” (2 Tm 1:8-9). For the believer suffering is nothing but a temporary passage, a transitory condition. Jesus, the Apostle stresses, “has destroyed death and brought life and immortality to light through the Gospel” (2 Tm 1:10).

The goal of our existence is therefore as shining as the transfigured countenance of the Messiah: in him is salvation, happiness, glory, unlimited love of God. How, therefore, could we not be prepared to suffer for such a goal? It finds meaning in our effort to conform our weak nature to the demands of goodness. It takes into consideration the physical and spiritual limitations of our person and of our daily social relationships, unfortunately marred by selfishness and sin, which make our spiritual journey taxing.

Finally, the transfiguration offers us prospects for a change which is both fundamental and supernatural, of a victory and proclamation of the passover of Christ, an announcement of the cross and resurrection. It is the transfigured Christ, the Christ whom after his resurrection the Apostles and so many other witnesses of his resurrection will see with their own eyes. They are witnesses of the newness of the world inaugurated by his resurrection and foretold by his transfiguration.

Dear brothers and sisters, Jesus has given us the means to be victorious in fighting the good fight of faith in fidelity to his word and humble adherence to the cross. Assiduously listening to the Gospel, celebrating the saving mystery in the sacraments and the Eucharistic liturgy, we become capable of proclaiming and bearing witness to Christian newness with a generous, prompt readiness. Not by ourselves, however, but as part of the Body of Christ which is the Church, the universal sacrament of salvation. The Church is the great community of those who believe in Jesus Christ, led by the Pastors he has chosen. In his love for mankind he constituted the Twelve as his witnesses and entrusted to them the task of safe-guarding the faith and continuing his work under the guidance of Peter. The Apostles and their successors gave life to the particular Churches, foremost among which is our Church of Rome, the Diocese of Peter’s Successor.



Homily from the Abbot

My sisters and brothers in Christ,

Lent is about transfiguration!  It is not just our Lord Jesus who becomes transfigured.  Rather, all of us can be transfigured if we want the path that He has shone us by His life, death and Resurrection.

The Book of Genesis today gives us the beginning of the story of Abraham, our faith in faith.  Abraham begins as Abram and hears God speaking to him, calling him to leave his own country and his people.  Abram is to live for God alone.  This never means that Abram will be without other people in his life or that he will not love other people.  It only means that God is first and that Abram will try to do God’s will to the best of his ability.  This is also what God is asking of you and of me today:  leave on an inner journey, go with God, do God’s will not matter how uneasy it may make us.

Saint Paul gives this same advice to Timothy in the second reading today, from the Second Letter to Timothy:  He called us to a holy life, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus.

The secret of any spiritual life is to seek God’s will and then to try to do that will with as much faithfulness as possible.  We are humans and weak and most of us are not saints, but we can keep on trying to do the will of God.  Lent is a time to strengthen our resolve by becoming more aware of God’s love for us.

The Gospel of Matthew today gives us an account of the transfiguration of Jesus.  No one is really sure what happened to our Lord at the transfiguration.  It is as though the divine nature of our Lord cannot be contained and begins to break through.  Later in Christian spirituality, it comes to be recognized that this divine nature is also ours by adoption and can also begin to manifest itself in us if we  strive to be faithful.

Lent is the time of transfiguration for us!  We plead with the Lord in this time of Lent to transform us, to transfigure us, to help do His will with joy.  At times, we rebel against the Lord and then we plead for His mercy, but always trusting completely in His love and in His will to save us and transform us.  Lord, have mercy on us!  We are sinners and we trust in you!  May your love transform us.

Reflection by  The Most Rev Msgr William Goh Archbishop of Singapore

Last Sunday, the liturgy spoke of the loss of our sonship and likeness to God because of the Fall.  Adam wanted to be like God without God.  He wanted to enjoy the knowledge of God without God.  By so doing, he was usurping the place of God.  He rejected his sonship.  In the gospel, Jesus too was tempted to deny His sonship.   In the three temptations of Jesus, Matthew prefaced them with the words of the Devil, “If you are the Son of God ..”  It was the Devil’s intention to shake Jesus’ confidence in His dignity and identity as the Son of God.  If Jesus had fallen into the traps of the devil, He would have shown that He doubted the Father’s love for Him.  But Jesus remained firm in His faith in the Father.

Indeed, we must shake ofF our temptation to be complacent in our Christian life.  The apostles were tempted after their encounter with the Lord to stay on the mountain. Nay, baptism is only the beginning of Christian life. It is necessary that we recover the fullness of our sonship in Christ and the likeness of God in us.  Quite often, we take our sonship for granted.  We lose our enthusiasm and direction.  Like Jesus, we are tempted to take short cuts to holiness and the accomplishment of our mission.  The Devil tempted Jesus to change stone into bread; to bring people to their knees by jumping off spectacularly from the Temple or to simply accept the kingdoms of the world, all prepared by Satan.  All He needed to do was to bow down and worship him.

Hence, the season of Lent is to prepare those of us who are baptized to renew our baptismal vows and therefore our sonship in Christ at Easter.  For the Catechumens who are not yet baptized, it is a spiritual preparation for them just as it is for the Christian community to repent of their sinful ways so that Christ can live in us.   The forty days of Lent are meant to help us renew our sonship.  The Church is technically on retreat. We need to be transformed into our true identity, which is to be created in the likeness of God. Indeed, we are called to share and radiate the radiance of God as Jesus did at MountTabor.

The first thing we need to do to recover our sonship is to be clear of what our sonship entails.  The Transfiguration experience was meant to give Jesus and us, a preview of our calling.  We know our destiny only because the Father gave Jesus a preview of His own destiny in the Transfiguration.  Indeed, the preview of the glory of Jesus enabled Him to find clarity in His vision and to formulate His mission statement.  The gospel says, “As they came down from the mountain Jesus gave them this order, ‘Tell no one about the vision until the Son of Man has risen from the dead.’”   In these words, we have the vision and mission of Jesus.  Both are intimately connected.

We, too, in our sufferings and confusion must recapture our goal in life.  Having a clear vision and goal are important so that we do not lose focus.  At the same time, it gives us encouragement in our journey.  Without clarity of our destiny, we cannot give ourselves totally to the cause.

Indeed, if Abram could leave his country and go to an unknown land, it was because of the vision that God gave to him.  It was the promise of land, posterity and kingdom that gave Abraham the impetus to move out of his comfort zone.  In the same way too, Paul was given a preview of the glory that was to come.  Paul too was clear of his goal.  He said, “This grace had already been granted to us, in Christ Jesus, before the beginning of time, but it has only been revealed by the appearing of our Saviour Christ Jesus. He abolished death, and he has proclaimed life and immortality through the Good News.”

If the vision statement as spelt out in today’s liturgy is our transfiguration in Christ, we must now inquire what the mission statement is.  In the mind of Jesus, the mission statement is clear.  There is no way to attain this goal of transfiguration without the passion.

Indeed, whether it was for Abraham or for Paul, the journey to the Promised Land was immensely difficult.  They had to endure trials and difficulties.  Faith demands that we take the journey from sacrifice to gloryWe need to die to our selfish desires so that like Jesus, we are capable of giving ourselves for the sake of others.  The path to glory for a Christian is to follow the same route of the master.

We have Abram in the first reading who in faith took the journey.  he knew that the journey was fraught with difficulties.  He had to deal with the Egyptians and all sorts of people who threatened his family.  Again and again, God challenged him to trust Him.  The greatest of these challenges was in the sacrifice of his son.  It is not without reason that Abram was called the Father of Faith.  St Paul said, “With me, bear the hardships for the sake of the Good News, relying on the power of God who has saved us and called us to be holy – not because of anything we ourselves have done but for his own purpose and by his own grace.”  The context of this letter of course refers to his address to young Timothy, the pastor.  He knew that the gospel requires a new way of living.  The life of discipleship surely means that we would have to suffer because our principles of faith and morality are very different than the so-called modern way of living.

How then can we find strength in our journey of faith?  We need to renew our Transfiguration experience.  The Transfiguration was an experience given by the Father to Jesus and His disciples so that they could be strengthened for the trials ahead of them. Jesus went to the mountain knowing full well what awaited Him in Jerusalem — His betrayal, rejection and crucifixion.­  Through the appearance of Moses and Elijah, Jesus found confidence in His momentous decision to go to the cross.­  The Father gave His approval when He declared “This is my beloved Son; listen to him.”  Only because of this preview, could Jesus confidently proceed to Jerusalem, the place of His passion and glory in view of his earlier prophecy regarding His violent death. How can we have a glimpse of this Transfiguration experience in our lives?

Firstly, we must pray.  We have to spend time on the mountain, praying. Up there, we receive “the strength that comes from God.”  In prayer, we are prepared, encouraged, restored, so that we can deal with the hardships.  It is in prayer that we experience intimacy. The Lord wants to reveal His glory to us, His beloved disciples.  The cloud which overshadowed Jesus and His apostles fulfilled the dream of the Jews that when the Messiah came the cloud of God’s presence would fill the temple again. We are transfigured in the process of growing in intimacy with Him.  In this way, we regain our sonship.

Secondly, we must listen to Jesus.  On top of Mount Tabor, Christ was revealed as the Son of the Father to His disciples.  The Father said, “This is my beloved Son; Listen To Him.”  The transfiguration is repeated every time we listen to Him and allow our faith to be enlightened. However, now it is we who are transfigured. It is in this vein that we can understand the importance of the gospel reading for today, the Transfiguration of the Lord. Jesus met with Moses and Elijah. Moses represents the Law.  Elijah, the Prophets. These are the leaders of the Hebrew Scriptures, the Old Testament. They met with Jesus to discuss how the Word of God would be brought to its fulfillment.

­­­Yes, God wants to share His glory with us.  Are we interested to share in His glory?  We can get excited about this glory that is meant for us only if we get a glimpse of it as the disciples did. ­ ­­­­­­­­­­­­­­­­­­­­­­­Peter, James, and John were privileged witnesses of the glory of Christ.­ We, too, as disciples of Christ are called to be witnesses of His glory.­

Only in having seen the glory of God, can we imitate Jesus who left His mountain top experience to enter into His ministry of suffering. When we have been transfigured by the light of Christ, we must leave our mountain tops to reveal Him to the world. ­­­­­­­­­­­­­­­ We Christians are asked to follow Jesus, not only by listening to His words, but also by sharing in His experience of human life as an opportunity for ultimate victory and freedom.



Homily By Father Tommy Lane

The  Transfiguration of Our Lord

What a grace for Peter and James and John to see Jesus transfigured. They got a  preview of the glory of Jesus risen from the dead and his glory in heaven. It  was also a preview of the glory we all hope to share in heaven. This was a very  special grace for Peter and James and John.

It was not the only special grace Jesus shared with Peter,  James and John. Earlier in the Gospel (Mark and Luke) we read that Jesus only  allowed Peter and James and John with him into the house of the synagogue  official whose daughter he raised up again (Mark 5:37; Luke 8:51). Later, when  Jesus was teaching in the temple, Peter and James and John asked Jesus a question  privately and he gave them more teaching (Mark 13:3). In Gethsemane, Jesus took  Peter, James and John aside from the others to be near him during his agony  (Mark 14:33). So Peter, James and John received many special graces from  Jesus.

Just before receiving this special grace of seeing Jesus  transfigured, Jesus told his disciples that he must suffer greatly, be rejected  by the elders, chief priests and scribes, be killed and rise after three days  (Matt 16:21; Mark 8:31; Luke 9:22). How did they react? Peter (in Matt and  Mark) rebuked Jesus for saying this (Matt 16:22; Mark 8:32) and Jesus responded,  “Get behind me, Satan. You are thinking not as God does, but as human beings  do.” (Matt 16:23; Mark 8:33) The disciples had to learn that Jesus was not  exactly the type of Messiah that they were expecting. Instead of being a  Messiah to liberate Palestine from Roman domination he told them he would be a  suffering Messiah and would be executed. What a shock! That was surely a bit  much to take. Immediately following this we read that Peter, James and John saw  Jesus transfigured (Matt 17:1-9; Mark 9:2-10; Luke 9:28-36). How they needed  this grace now. They had left everything to follow Jesus and he had just told  them he would be killed. They needed reassurance, and Jesus did not let them  down. They received a huge grace now on the mountain as they saw Jesus  transfigured.

Moses and Elijah also appeared and spoke with Jesus.  Moses received the Law from God on Mount Sinai and Elijah could be regarded as  the greatest of the prophets, certainly here he is a representative of the  prophets during Jesus’ transfiguration. So we have the Law and the Prophets, as  the Old Testament was often called, with Jesus on the mountain. The Old  Testament was pointing forward to Jesus as we heard in that beautiful prophecy  of Jesus in our first reading from Dan 7. Now two great figures of the Old  Testament, Moses and Elijah, appeared on the mountain with Jesus transfigured,  to confirm that Jesus is indeed the expected Messiah. In the opening prayer  today we heard,

“God our Father, in the transfigured glory of  Christ your Son, you strengthen our faith by confirming the witness of your  prophets…”

The Father spoke from heaven and said, “This is my  beloved Son. Listen to him.” So the Old Testament and the Father in heaven are  now confirming that Jesus is indeed the expected Messiah. Although Jesus had  just shocked them by telling them he must suffer and die, this is, in fact, the  plan of God for Jesus.

The Father said, “Listen to him.” In other words, “Do not  be scandalized at the teaching of my son Jesus about his forthcoming Passion,  death and resurrection.” As our preface today says,

“He revealed his glory to his  disciples To strengthen them for the scandal  of the cross.”

Will they listen to Jesus? Will they stand by  Jesus as he goes to his Passion and death? We know the story. Peter denied  Jesus in the courtyard of the high priest and James, like the rest of the  disciples, abandoned Jesus. Only John listened to Jesus and was not  scandalized by the passion and death of Jesus. In John’s Gospel we read that  John went right into the courtyard of the high  priest while Jesus was being tried and went all the way to the cross of Jesus  with the women. When the crunch came between Holy Thursday night and the first  appearance of Jesus on Easter Sunday, Peter and James did not listen, they  abandoned Jesus. Their abandonment of Jesus was only temporary, while John  remained faithful right during Jesus’ Passion. Later all three of them, Peter,  James and John became great witnesses to Jesus. Peter became the first Pope and  bishop of Rome. James was executed in Jerusalem by King Herod for witnessing to  Jesus (Acts 12:2) and John authored the Fourth Gospel, the Gospel of John. So the three disciples  did listen to Jesus although two of them were temporarily unfaithful during the  Passion of Jesus.

Perhaps we are disappointed that Peter and James did not  listen to Jesus, did not remain faithful to Jesus, during the time he most  needed them. They had seen Jesus transfigured, they heard the command of the  Father to listen to Jesus, they had been with Jesus for other intimate moments  like the raising of the girl to life again but they were scandalized by the  Passion of Jesus. But why should we be disappointed with them? We also have  experienced and met Jesus in many ways and sometimes we too let him down.

  • We  meet Jesus in a most intimate way every time we receive him in the Eucharist.  It is the time when we are closest to Jesus.
  • We meet Jesus in the Scriptures as  they touch our hearts. Jesus speaks to us now when we read the Scriptures. The  Scriptures are not just about the life of Jesus; in the Scriptures Jesus also  speaks to us about our lives and in them we meet Jesus as he speaks to us about  our lives.
  • We meet Jesus in a very special way in all the sacraments.
  • We have  seen Jesus in great people like Pope John Paul II and Mother Teresa.

But just  as Peter and James needed to know after Jesus’ resurrection that he did not hold  their abandonment of him against them, we need to be reconciled to Jesus often.  We need to meet Jesus in the Sacrament of Reconciliation often because there are  times when we do not listen to Jesus, times when we deny Jesus, not in the  courtyard of the high priest in Jerusalem, but maybe sometimes in our families,  or perhaps where we work, or maybe in our communities. We do not have to be  conquered or governed by our weaknesses or sinfulness. Just as Peter, James and John received  the special grace of seeing Jesus transfigured and received many other graces  from Jesus, we too have received many graces from Jesus to help us become the  great people he has called us to be and to witness to him wherever life  demands.

The appearance of Moses and Elijah during the  transfiguration, and the Father saying “This is my beloved Son” confirms that  Jesus is indeed the expected Messiah. The Father commanded, “Listen to him.”  John is a model disciple; he was faithful to Jesus to the end. Peter and James  for a short while did not listen to Jesus, but just as Peter, James and John  became great witnesses to Jesus, we too can become great witnesses to Jesus.

Prayer and Meditation for Tuesday, August 6, 2013 — Discerning the Will of God — And Do We Prefer the Glory to the Cross?

August 6, 2013

Feast of the Transfiguration of the Lord Lectionary: 614

Reading 1 Dn 7:9-10, 13-14


As I watched:
Thrones were set up and the Ancient One took his throne. His clothing was bright as snow, and the hair on his head as white as wool; his throne was flames of fire, with wheels of burning fire. A surging stream of fire flowed out from where he sat; Thousands upon thousands were ministering to him, and myriads upon myriads attended him. The court was convened and the books were opened.
As the visions during the night continued, I saw:
One like a Son of man coming, on the clouds of heaven; When he reached the Ancient One and was presented before him, The one like a Son of man received dominion, glory, and kingship; all peoples, nations, and languages serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.

Responsorial Psalm PS 97:1-2, 5-6, 9


R. (1a and 9a) The Lord is king, the Most High over all the earth. The LORD is king; let the earth rejoice; let the many islands be glad. Clouds and darkness are round about him, justice and judgment are the foundation of his throne. R. The Lord is king, the Most High over all the earth. The mountains melt like wax before the LORD, before the LORD of all the earth. The heavens proclaim his justice, and all peoples see his glory. R. The Lord is king, the Most High over all the earth. Because you, O LORD, are the Most High over all the earth, exalted far above all gods. R. The Lord is king, the Most High over all the earth.

Reading 2 2 Pt 1:16-19


Beloved: We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that unique declaration came to him from the majestic glory, “This is my Son, my beloved, with whom I am well pleased.” We ourselves heard this voice come from heaven while we were with him on the holy mountain. Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.

Gospel Lk 9:28b-36


Jesus took Peter, John, and James and went up a mountain to pray. While he was praying his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.” But he did not know what he was saying. While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. Then from the cloud came a voice that said, “This is my chosen Son; listen to him.” After the voice had spoken, Jesus was found alone. They fell silent and did not at that time tell anyone what they had seen.
Lectio Divina
My very first thought upon today’s reading “This is my chosen Son; listen to him” (Luke 9: 35)  was this:  how hard it is sometimes to find and then lead the life God has chosen for us.
We listen, we meditate, we contemplate the life of Jesus and The Word — but still sometimes we don’t hear God’s will for us or see us anything different.
And all around us in our worldly lives we encounter people every day with no concept of God’s Will or The Word!
Many call the seeking of God’s will for us “discernment.”
We may get many messengers along this road of the spiritual life — and if we are alert to the Will of God we actually see them and get the message!
Catholic priest and author Henri Nouwen made it his life’s work to seek God’s will.
But often, even after years of reflection and prayer,  Nouwen felt a kind of emptiness or aridity.
He expressed his worry in his writings — and many of his insights are helpful to others following behind him on the spiritual journey, now that he’s gone.
The book “Discernment” is a terrific resource for anyone trying to find and follow God’s Will.
In “Discernment,” Henri Nouwen wrote:
“As I reflect on my life today, many years after my ordination to the priesthood and that season of monastic life at the Abbey of Genesee, I feel like the least of God’s holy people. Looking back over the years, I realize that I am still struggling with the same problems I had all those years ago. Notwithstanding my many prayers, periods of retreat, advice from friends, and time with counselors and confessors, it seems that very little, if anything,  has changed. I am still the restless, nervous, intense, distracted, and impulse-driven person I was when I set out on this spiritual journey.”
So we make progress — we never reach perfection on this earth.
And as long as we are seeking — yes — totally devoted to the task of finding and doing the will of God — our lives will be rewarding. Our lives will have meaning.
As Bishop Fulton Sheen often said, “Life is worth living.”
John Francis Carey
Peace and Freedom
God, I offer myself to Thee-
To build with me
and to do with me as Thou wilt.
Relieve me of the bondage of self,
that I may better do Thy will.
Take away my difficulties,
that victory over them may bear witness
to those I would help of Thy Power,
Thy Love, and Thy Way of life.
May I do Thy will always!
Thank you, God, Amen!
Below is from the Carmelites
The context of Jesus’ discourse:


In the two previous chapters of Luke’s Gospel, the innovation brought by Jesus stands out and tensions between the New and the Old grow. In the end, Jesus realised that no one had understood his meaning and much less his person. People thought that he was like John the Baptist, Elijah or some old prophet (Lk 9:18-19). The disciples accepted him as the Messiah, but a glorious Messiah, according to the propaganda issued by the government and the official religion of the Temple (Lk 9:20-21).


Jesus tried to explain to his disciples that the journey foreseen by the prophets was one of suffering because of its commitment to the excluded and that a disciple could only be a disciple if he/she took up his/her cross (Lk 9:22-26). But he did not meet with much success. It is in such a context of crisis that the Transfiguration takes place. In the 30s, the experience of the Transfiguration had a very important significance in the life of Jesus and of the disciples. It helped them overcome the crisis of faith and to change their ideals concerning the Messiah. In the 80s, when Luke was writing for the Christian communities in Greece, the meaning of the Transfiguration had already been deepened and broadened.


In the light of Jesus’ resurrection and of the spread of the Good News among the pagans in almost every country, from Palestine to Italy, the experience of the Transfiguration began to be seen as a confirmation of the faith of the Christian communities in Jesus, Son of God. The two meanings are present in the description and interpretation of the Transfiguration in Luke’s Gospel.


A commentary on the text:


Luke 9:28: The moment of crisis On several occasions Jesus entered into conflict with the people and the religious and civil authorities of his time (Lk 4:28-29; 5:21-20; 6:2-11; 7:30.39; 8:37; 9,9). He knew they would not allow him to do the things he did. Sooner or later they would catch him. Besides, in that society, the proclamation of the Kingdom, as Jesus did, was not to be tolerated. He either had to withdraw or face death! There were no other alternatives. Jesus did not withdraw. Hence the cross appears on the horizon, not just as a possibility but as a certainty (Lk 9:22). Together with the cross there appears also the temptation to go on with the idea of the Glorious Messiah and not of the Crucified, suffering servant, announced by the Prophet Isaiah (Mk 8:32-33). At this difficult moment Jesus goes up the mountain to pray, taking with him Peter, James and John. Through his prayer, Jesus seeks strength not to lose sense of direction in his mission (cf. Mk 1:35).


Luke 9:29: The change that takes place during the prayer As soon as Jesus starts praying, his appearance changes and he appears glorious. His face changes and his clothes become white and shining. It is the glory that the disciples imagined for the Messiah. This transformation told them clearly that Jesus was indeed the Messiah expected by all. But what follows the episode of the Transfiguration will point out that the way to glory is quite different from what they imagined. The transfiguration will be a call to conversion.

Luke 9:30-31: Two men appear speaking with Jesus Together with Jesus and in the same glorious state there appear Moses and Elijah, the two major exponents of the Old Testament, representing the Law and the Prophets. They speak with Jesus about “the Exodus brought to fulfilment in Jerusalem”. Thus, in front of the disciples, the Law and the Prophets confirm that Jesus is truly the glorious Messiah, promised in the Old Testament and awaited by the whole people. They further confirm that the way to Glory is through the painful way of the exodus. Jesus’ exodus is his passion, death and resurrection. Through his “exodus” Jesus breaks the dominion of the false idea concerning the Messiah spread by the government and by the official religion and that held all ensnared in the vision of a glorious, nationalistic messiah. The experience of the Transfiguration confirmed that Jesus as Messiah Servant constituted an aid to free them from their wrong ideas concerning the Messiah and to discover the real meaning of the Kingdom of God.


Luke 9:32-34: The disciples’ reaction The disciples were in deep sleep. When they woke up, the saw Jesus in his glory and the two men with him. But Peter’s reaction shows that they were not aware of the real meaning of the glory in which Jesus appeared to them. As often happens with us, they were only aware of what concerned them. The rest escapes their attention. “Master, it is good for us to be here!” And they do not want to get off the mountain any more! When it is question of the cross, whether on the Mount of the Transfiguration or on the Mount of Olives (Lk 22:45), they sleep! They prefer the Glory to the Cross! They do not like to speak or hear of the cross. They want to make sure of the moment of glory on the mountain, and they offer to build three tents. Peter did not know what he was saying.

While Peter was speaking, a cloud descended from on high and covered them with its shadow. Luke says that the disciples became afraid when the cloud enfolded them. The cloud is the symbol of the presence of God. The cloud accompanied the multitude on their journey through the desert (Ex 40: 34-38; Nm 10:11-12). When Jesus ascended into heaven, he was covered by a cloud and they no longer saw him (Acts 1:9). This was a sign that Jesus had entered forever into God’s world.


Luke 9:35-36: The Father’s voice A voice is heard from the cloud that says: “This is my Son, the Chosen, listen to him”. With this same sentence the prophet Isaiah had proclaimed the Messiah-Servant (Is 42:1). First Moses and Elijah, now God himself presents Jesus as the Messiah-Servant who will come to glory through the cross. The voice ends with a final admonition: “Listen to him!” As the heavenly voice speaks, Moses and Elijah disappear and only Jesus is left.


This signifies that from now on only He will interpret the Scriptures and the will of God. He is the Word of God for the disciples: “Listen to him!” The proclamation “This is my Son, the Chosen; listen to him” was very important for the community of the late 80s. Through this assertion God the Father confirmed the faith of Christians in Jesus as Son of God. In Jesus’ time, that is, in the 30s, the expression Son of Man pointed to a very high dignity and mission. Jesus himself gave a relative meaning to the term by saying that all were children of God (cf. John 10:33-35). But for some the title Son of God became a resume of all titles, over one hundred that the first Christians gave Jesus in the second half of the first century. In succeeding centuries, it was the title of Son of God that the Church concentrated all its faith in the person of Jesus.

c) A deepening:

i) The Transfiguration is told in three of the Gospels: Matthew (Mt 17:1-9), Mark (Mk 9:2-8) and Luke (Lk 9:28-36). This is a sign that this episode contained a very important message. As we said, it was a matter of great help to Jesus, to his disciples and to the first communities. It confirmed Jesus in his mission as Messiah-Servant. It helped the disciples to overcome the crisis that the cross and suffering caused them. It led the communities to deepen their faith in Jesus, Son of God, the One who revealed the Father and who became the new key to the interpretation of the Law and the Prophets. The Transfiguration continues to be of help in overcoming the crisis that the cross and suffering provoke today. The three sleeping disciples are a reflection of all of us. The voice of the Father is directed to us as it was to them: “This is my Son, the Chosen; listen to him!”

ii) In Luke’s Gospel there is a great similarity between the scene of the Transfiguration (Lk 9:28-36) and the scene of the agony of Jesus in the Garden of Olives (Lk 22:39-46). We may note the following: in both scenes Jesus goes up the mountain to pray and takes with him three disciples, Peter, James and John.


On both occasions, Jesus’ appearance is transformed and he is transfigured before them; glorious at the Transfiguration, perspiring blood in the Garden of Olives. Both times heavenly figures appear to comfort him, Moses and Elijah and an angel from heaven.


Both in the Transfiguration and in the Agony, the disciples sleep, they seem to be outside the event and they seem not to understand anything. At the end of both episodes, Jesus is reunited with his disciples. Doubtless, Luke intended to emphasise the resemblance between these two episodes. What would that be? It is in meditating and praying that we shall succeed in understanding the meaning that goes beyond words, and to perceive the intention of the author. The Holy Spirit will guide us.


iii) Luke describes the Transfiguration. There are times in our life when suffering is such that we might think: “God has abandoned me! He is no longer with me!” And then suddenly we realize that He has never deserted us, but that we had our eyes bandaged and were not aware of the presence of God. Then everything is changed and transfigured. It is the transfiguration! This happens every day in our lives.






Prayer and Meditation for Sunday, June 30, 2013 — Do not use this freedom as an opportunity for the flesh; rather, serve one another through love.

June 29, 2013

Thirteenth Sunday in Ordinary Time Lectionary: 99

Reading 1 1 Kgs 19:16b, 19-21


The LORD said to Elijah: “You shall anoint Elisha, son of Shaphat of Abelmeholah, as prophet to succeed you.”
. Elijah set out and came upon Elisha, son of Shaphat, as he was plowing with twelve yoke of oxen; he was following the twelfth. Elijah went over to him and threw his cloak over him. Elisha left the oxen, ran after Elijah, and said, “Please, let me kiss my father and mother goodbye, and I will follow you.” Elijah answered, “Go back! Have I done anything to you?”
Elisha left him, and taking the yoke of oxen, slaughtered them; he used the plowing equipment for fuel to boil their flesh, and gave it to his people to eat. Then Elisha left and followed Elijah as his attendant.

Responsorial Psalm Ps 16:1-2, 5, 7-8, 9-10, 11


R. (cf. 5a) You are my inheritance, O Lord.
Keep me, O God, for in you I take refuge; I say to the LORD, “My Lord are you. O LORD, my allotted portion and my cup, you it is who hold fast my lot.”
R. You are my inheritance, O Lord.
I bless the LORD who counsels me; even in the night my heart exhorts me. I set the LORD ever before me; with him at my right hand I shall not be disturbed.
R. You are my inheritance, O Lord.
Therefore my heart is glad and my soul rejoices, my body, too, abides in confidence because you will not abandon my soul to the netherworld, nor will you suffer your faithful one to undergo corruption.
R. You are my inheritance, O Lord. You will show me the path to life, fullness of joys in your presence, the delights at your right hand forever.
R. You are my inheritance, O Lord.

Reading 2 Gal 5:1, 13-18


Brothers and sisters: For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery. . For you were called for freedom, brothers and sisters. But do not use this freedom as an opportunity for the flesh; rather, serve one another through love. For the whole law is fulfilled in one statement, namely, You shall love your neighbor as yourself. But if you go on biting and devouring one another, beware that you are not consumed by one another. . I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh.  For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want. But if you are guided by the Spirit, you are not under the law.


Gospel Lk 9:51-62


When the days for Jesus’ being taken up were fulfilled, he resolutely determined to journey to Jerusalem, and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there, but they would not welcome him because the destination of his journey was Jerusalem. When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?” Jesus turned and rebuked them, and they journeyed to another village.
As they were proceeding on their journey someone said to him, “I will follow you wherever you go.” Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.”
And to another he said, “Follow me.” But he replied, “Lord, let me go first and bury my father.” But he answered him, “Let the dead bury their dead. But you, go and proclaim the kingdom of God.” And another said, “I will follow you, Lord, but first let me say farewell to my family at home.” To him Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”
Homily Ideas.
Christ is abundantly clear: “Let the dead bury their dead.” “Go and proclaim the kingdom of God.” “Follow me.” (All from Luke 9)
“For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery.”
I have to believe that sin is the yoke Jesus speaks of.
He makes it clear he didn’t make us and give us so much freedom so we could live in the ways of the flesh. Animals do that.
He says, “serve one another through love.”
“For the whole law is fulfilled in one statement, namely, You shall love your neighbor as yourself.”
But Jesus reminds us that God has armed us with everything we need: especially the Holy Spirit.
“Live by the Spirit and you will certainly not gratify the desire of the flesh.”
It should be no surprise that on the weekend the church chooses to give us these reading, Pope Francis warns Catholic Church leaders not to get involved in money, sex, fame and earthly glory
Christ (and his representative here on earth, Pope Francis), wants us to do his will and not what earthly society tells us to do.
Sometimes, when we lose our way, we much try this prayer:
God, I offer myself to Thee- To build with me and to do with me as Thou wilt. Relieve me of the bondage of self, that I may better do Thy will. Take away my difficulties, that victory over them may bear witness to those I would help of Thy Power, Thy Love, and Thy Way of life. May I do Thy will always! Thank you, God, Amen!
John Francis Carey Peace and Freedom
More Homily Ideas
Christ will not be the Saviour of any who will not own and rely upon him as their only Saviour. Let us take heed to the warnings and persuasions of the apostle to stedfastness in the doctrine and liberty of the gospel. All true Christians, being taught by the Holy Spirit, wait for eternal life, the reward of righteousness, and the object of their hope, as the gift of God by faith in Christ; and not for the sake of their own works. The Jewish convert might observe the ceremonies or assert his liberty, the Gentile might disregard them or might attend to them, provided he did not depend upon them. No outward privileges or profession will avail to acceptance with God, without sincere faith in our Lord Jesus. True faith is a working grace; it works by love to God, and to our brethren. May we be of the number of those who, through the Spirit, wait for the hope of righteousness by faith. The danger of old was not in things of no consequence in themselves, as many forms and observances now are. But without faith working by love, all else is worthless, and compared with it other things are of small value.
The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. It is not enough that we profess Christianity, but we must run well, by living up to that profession. Many who set out fairly in religion, are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, verse 8, was, no doubt, that of mixing the works of the law with faith in Christ in justification. The apostle leaves them to judge whence it must arise, but sufficiently shows that it could be owing to none but Satan. It is dangerous for Christian churches to encourage those who follow, but especially who spread, destructive errors. And in reproving sin and error, we should always distinguish between the leaders and the led. The Jews were offended, because Christ was preached as the only salvation for sinners. If Paul and others would have admitted that the observance of the law of Moses was to be joined with faith in Christ, as necessary to salvation, then believers might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly those who persist in disturbing the church of Christ must bear their judgment.
If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy.
The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Romans 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Romans 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life.
Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.

Prayer and Meditation for Monday, May 20, 2013 — We Can Become Prey To Evil When We Forget To Pray

May 20, 2013

Power failure?

Monday of the Seventh Week in Ordinary Time Lectionary: 341

Reading 1 Sir 1:1-10

All wisdom comes from the LORD and with him it remains forever, and is before all time The sand of the seashore, the drops of rain, the days of eternity: who can number these? Heaven’s height, earth’s breadth, the depths of the abyss: who can explore these? Before all things else wisdom was created; and prudent understanding, from eternity. The word of God on high is the fountain of wisdom and her ways are everlasting. To whom has wisdom’s root been revealed? Who knows her subtleties? To whom has the discipline of wisdom been revealed? And who has understood the multiplicity of her ways ? There is but one, wise and truly awe-inspiring, seated upon his throne: There is but one, Most High all-powerful creator-king and truly awe-inspiring one, seated upon his throne and he is the God of dominion. It is the LORD; he created her through the Holy Spirit, has seen her and taken note of her. He has poured her forth upon all his works, upon every living thing according to his bounty; he has lavished her upon his friends.

Responsorial Psalm PS 93:1ab, 1cd-2, 5

R. (1a) The Lord is king; he is robed in majesty. The LORD is king, in splendor robed; robed is the LORD and girt about with strength. R. The Lord is king; he is robed in majesty. And he has made the world firm, not to be moved. Your throne stands firm from of old; from everlasting you are, O LORD. R. The Lord is king; he is robed in majesty. Your decrees are worthy of trust indeed: holiness befits your house, O LORD, for length of days. R. The Lord is king; he is robed in majesty.

Gospel Mk 9:14-29

As Jesus came down from the mountain with Peter, James, John and approached the other disciples, they saw a large crowd around them and scribes arguing with them. Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him. He asked them, “What are you arguing about with them?” Someone from the crowd answered him, “Teacher, I have brought to you my son possessed by a mute spirit. Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so.” He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.” They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth. Then he questioned his father, “How long has this been happening to him?” He replied, “Since childhood. It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us.” Jesus said to him, “‘If you can!’ Everything is possible to one who has faith.” Then the boy’s father cried out, “I do believe, help my unbelief!” Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, “Mute and deaf spirit, I command you: come out of him and never enter him again!” Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, “He is dead!” But Jesus took him by the hand, raised him, and he stood up. When he entered the house, his disciples asked him in private, “Why could we not drive the spirit out?” He said to them, “This kind can only come out through prayer.”
Faith is an ongoing process. We need to stay connected to the love of Jesus Christ, the Son of God. If we unplug our spiritual life from his cross and resurrection, we will experience a power failure.
In today’s Gospel reading, we see how some of the disciples had a power failure. They were unable to help a man who had a demon-possessed son. The lights went out for them, and they sat in the dark. They were frustrated and confused. In the end, their problem was a lack of faith.
This reading follows closely after Matthew 8:26: “You of little faith, why are you so afraid?”
Since Easter the meditations have often been about Jesus’ frequent reminder, “Do not be afraid” and “Trust in me, follow me, and follow the Father.”
In my own mind, when I see or feel the “Power failure” I thank of myself or another during a space walk. The space walker is connected to “his power” and “life support” through cables and hoses to the “Mother  Ship.”
When I “lose power” by neglecting prayer and “trust in God” — I risk cutting the hose than gives me life and start to drift off into space….
Here is a simple Daily Dedication To God Prayer

It goes like this:

God, I offer myself to Thee-
To build with me and to do with me as Thou wilt.
Relieve me of the bondage of self,
that I may better do Thy will.
Take away my difficulties,
that victory over them may bear witness
to those I would help of Thy Power,
Thy Love, and Thy Way of life.
May I do Thy will always!
Thank you, God, Amen!

We Can Become Prey To Evil When We Forget To Pray