Homily - 4th Ordinary Sunday (Year C)

4^th Ordinary Sunday (Year C)

First Reading: Jeremiah 1:4-5, 17-19    Second Reading: 1Corinthians 12:31-13:13    Gospel Reading: Luke 4:21-30

“NO PROPHET IS ACCEPTED IN HIS OWN NATIVE PLACE.”

Campbell Morgan was one of 150 young men who sought entrance to the Wesleyan ministry in 1888. He passed the doctrinal examinations, but then he had to face the trial sermon. In a cavernous auditorium that could seat more than 1,000 sat three ministers and 75 others who came to listen. When Morgan stepped into the pulpit, the vast room and the searching, critical eyes caught him up short. Two weeks later Morgan's name appeared among the l05 REJECTED for the ministry that year.

Jill Morgan, his daughter-in-law, wrote in her book, A Man of the Word, "He wired to his father the one word, 'Rejected,' and sat down to write in his diary: 'Very dark everything seems. Still, He knoweth best.' Quickly came the reply: 'Rejected on earth. Accepted in heaven. Dad.'"

In later years, Morgan said: "God said to me, in the weeks of loneliness and darkness that followed, 'I want you to cease making plans for yourself, and let Me plan your life.'"

Rejection is rarely permanent, as Morgan went on to prove. Even in this life, circumstances change, and ultimately, there is no rejection of those accepted by Christ.

The Gospel Reading of today from St. Luke is a continuation of last Sunday’s reading and concerns itself with the story of how Jesus was REJECTED by the people in his own hometown, although he had built up quite an early reputation outside of Nazareth.

Now, the beginning of today’s Gospel repeats some of last Sunday’s. Jesus, at the beginning of his public life, has delivered what today we would call his 'Manifesto' or ‘Mission Statement,’ using words of the prophet Isaiah. Today, as he speaks, Jesus says that these words are being fulfilled – in him. The Messiah they have been waiting for is now here in the person of Jesus. His Kingdom has begun to be realized in his works of healing, of reconciliation and liberation from evil powers.

At first the crowd is absolutely amazed at Jesus’ eloquence, amazed at his gracious words. But then they also ask - “Isn't this the son of Joseph?” Jesus, a carpenter and the son of a carpenter, can speak like this! What, then, are their expectations now of Jesus? Maybe, suggests Jesus, they are thinking - “Doctor, heal yourself.” Not in the sense of Jesus healing his own body, but in the sense of doing for his own community in Nazareth some of the things he was reputed to be doing in Capernaum and other parts of Galilee. But, Jesus says to them, “No prophet is accepted in his own native place.” This is a reference to the Old Testament prophets who were not accepted by their countrymen. And there is truth to that statement today still, especially for people with somewhat radical messages. It is a good example of 'familiarity breeding contempt.' Because Jesus had grown up among them, they thought they knew who he was. They were not ready to accept that he was something very much more.

Jesus then gives two striking examples from the Old Testament, one from Elijah and the other from Elisha, two prophets closely linked with the coming of the Messiah - Elijah was sent to help a poor Gentile widow in Sidon (a non-Jewish area) during a famine caused by three and a half years of drought. Why did the prophet go to her when there were so many Jewish widows in the same plight? Similarly, there were many lepers in Israel but Elisha was sent to Naaman, a Syrian general. The Syrians were the hated enemies of Israel. Jesus was being quite provocative in telling these stories. Both of those prophets indicated that God was favoring the Gentiles over the Jewish people, because the Jews of the time did not accept God and His Laws. This however, enrages the people and they are filled with fury. And, one rather shocking thing in today’s Gospel is that Jesus upset 'the apple cart of honor' so much, that his own people actually wanted to kill him. He was driven out of his hometown to be thrown over a cliff, but he escaped by passing through them unnoticed.

Here we see just how quickly things can change. It is possible that Luke has put two separate incidents in Nazareth together - the initial proclamation of the Kingdom - and a later visit when jealousy and doubt have begun to hold sway.

Here, Luke's purpose is not to twist the truth but, in fact, to highlight it. There can be no doubt but that the vision of reaching out to the poor - the blind - the oppressed is a fine one and no-one could take issue with that. However, when Jesus returns and finds that the faith he has met even among Gentiles is missing in his home-town, he does not hesitate to tell them. Their reaction is predictable - great hostility overflowing in the desire to rid themselves of him permanently.

Also, by putting the two incidents together at the beginning of his Gospel, St Luke prepares us for what is to come. From the outset of the Gospel, we detect the pattern of Jesus’ ministry. Jesus will indeed carry out his mission of preaching of the Kingdom of love; however, his works of compassion and tenderness will not prevent his being rejected - and, ultimately, faced with a gruesome death.

Now, when Jesus says in today’s Gospel that 'a prophet is never welcome in his own land,' he could quite probably have had Jeremiah in mind. Of all the prophets, perhaps, Jeremiah was the one that aroused the greatest hostility and he is universally seen as 'a prophet of doom.' Elsewhere in his book, he makes it clear that he did not want to be a prophet, but every time he tried to stop preaching the Word of God became a fire inside him and he could not help but speak it.

In the First Reading of today from the Book of the Prophet Jeremiah, we hear about the call of Jeremiah to be a prophet - “Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you.” Recording his call at the beginning of his Book Jeremiah shows, however, that he knew from the outset what the future was likely to hold for him. It seems that he was aware that, even before his birth, God had marked him out as a prophet.

Like Jesus, Jeremiah looks ahead to a ministry that will bring him into conflict with the powers that be - but, like Jesus, he has God’s promise that they will not be able to overcome him. He was called by God to be a “prophet to the nations.” He was to brace himself for action and stand up to the people, passing on God’s message to them. He was not to be alarmed at their presence. God would give him all the necessary strength to carry out his task. He will be like a “fortified city, a pillar of iron, and a wall of bronze” confronting people from the king to the poorest peasants. But he should have no illusions: “They will fight against you, but not prevail over you, for I am with you to deliver you.”

 

In the Second Reading of today from his First Letter to the Corinthians, St. Paul crowns his teaching on 'the gifts of the Spirit' and their purpose, in one of the most loved passages in the Scripture. Having spoken of the different spiritual gifts and their importance in building up the Church, St. Paul sets them in perspective. He holds that love is the perfection of all the gifts. The other gifts are vital to the up-building of the Church - but, one day, they will pass away; only faith, hope and love will remain.

Moreover, St. Paul reminds us that love – God’s love within us – is the foundation of our prophetic way of living. When we allow ourselves to be fully embraced by God’s love, then God’s love can overflow into the world around us. God’s love within us will show itself in our willingness to be patient and kind, our willingness to put others’ interests before our own, our willingness to put up with the faults and failings of others. We will be better able to control our anger and choose not to brood over injuries real or imagined. Because we believe that God is present and working in all the events of our day, we are better able to see the possibilities for good and better able to accept the challenges and disappointments of life with a peaceful heart.

God loves us immensely, and He has a plan for each of us. He has given us a share in Jesus’ ministry as prophet in our baptism. Because we are baptized, we are called to live in a prophetic way. Surely, what Jesus says to the people in the Gospel today, and what he says to his followers is not always comfortable. He always tries to stretch us, to extend our reach. And there is pain and even fear in us when that is done. If we truly follow Jesus, we definitely will be taken out of our comfort level. That is as true today as it was back then.

Again, Jesus warns us that 'prophets are not always welcomed and accepted,' so we shouldn’t be surprised when we aren’t. We must learn each day to choose to focus again on God’s ever-present, unconditional love and ask for the grace to respond faithfully by loving. Loving each other can be quite a challenge; but it is the central challenge of Jesus, which ties us into his mission – i.e. helping the poor, the disenfranchised, the outcast.

Finally, St. Luke ends today's Gospel passage with the words, “But Jesus passed through the midst of them and went away” - beginning his journey from Nazareth that will lead him to Jerusalem. These are terrible words and let us pray that such a thing may never happen to us - that Jesus should walk right through us, that we should fail to recognize his presence among us, that we even reject him, so that he goes off without us, leaving us behind. It will not be he who has abandoned us; we will have rejected him. And he will never force himself on us. And this is the Good News of today.

 

 

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Homily - 3rd Ordinary Sunday (Year C)

3^rd Ordinary Sunday (Year C)

First Reading:Nehemiah 8:2-4a, 5-6, 8-10 Second Reading:1Corinthians 12:12-30 Gospel Reading:Luke 1:1-4; 4:14-21

“YOUR WORDS, LORD, ARE SPIRIT AND LIFE.”

 

Today, we have gathered here in the Church around this altar as God's family to worship God as our Father and to listen to His life-giving words. We have already entered into the Ordinary Time of the Liturgical Year C and today is its third Sunday. During the Ordinary Sundays of this year, mostly it is St. Luke’s story about Christ that we will be reading, and we start doing it today.

 

Now, today’s Gospel Reading is a composite of passages taken from St. Luke's Gospel and it has two distinct parts:

1. It begins with the opening preface (1:1-4) - St. Luke telling us why he wrote the Gospel. It is addressed to a friend of his - called Theophilus, probably a Roman official, whose name means ‘beloved of God,’ to explain to him what Christianity was really all about. Luke implies that Theophilus has already been instructed orally in the message of Jesus, but he will now present him with an accurate and orderly account of Jesus’ life and teaching, after investigating everything anew. Luke clearly acknowledges that he himself never saw Jesus. His gospel was written at least 50 years after Jesus’ death and resurrection. So far, the life and teachings of Jesus had been passed down by word of mouth. Luke is moved by the Holy Spirit to write out the events of Jesus’ life, based on the experiences of people who did know Jesus personally, so that the ever-growing community of believers may have greater certainty about them as they share the good news with new members.
2. The second part of today’s Gospel passage involves a jump in the text. We leapfrog from the opening paragraph of Luke’s Gospel to Jesus’ first public appearance in his hometown of Nazareth (4:14-21). In between are the stories of the Annunciation, Zachary and Elizabeth, the births of John the Baptist and of Jesus, the baptism of Jesus and the temptations in the desert. We have, in other words, jumped from chapter 1 to chapter 4 in our text. All that has been described before is really a preparation for today’s scene. For what we are seeing here is the solemn inauguration of Jesus’ public life and mission.
   
   

According to St. Luke, Jesus begins his public ministry in a synagogue. Jesus takes a turn presiding at the synagogue gathering on the Sabbath in his hometown of Nazareth. So, what is special about that? Actually, it is not his presiding that is noteworthy, but his chosen message, the way he applies it, and its implications. Jesus reads aloud a passage from the Scripture – in particular from the book of the Prophet Isaiah about 'the Servant of the Lord.' In this incident, found only in Luke's Gospel, Jesus actually makes a solemn declaration of his mission in the world. We can call it the Manifesto of Jesus. People who initiate a revolution usually start off with a declaration of their manifesto. Jesus has come to start a revolution of mercy and love in the world. And here, in his reading from Isaiah, he publishes the Christian manifesto:

“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor.” (Is 61:1-2)

So, it is in front of the hometown crowd that Jesus reveals his mission and ministry - preaching, liberation and healing. He also announces that he is the fulfillment of the prophecy that he read from the Scripture- “Today this Scripture passage is fulfilled in your hearing.” It means that he is 'the Anointed One' sent by God and his presence is their guarantee that the time of salvation has begun. Jesus thus sets about to give hope to those who have lost hope, a purpose in life to those who find little or no purpose. For, in Jesus, all who have waited will experience the loving-kindness, the mercy and the compassion of God. All eyes are glued on him as he puts down the scroll and takes his seat. “Your words, Lord, are Spirit and life.”

In the First Reading of today, we hear from the Book of Nehemiah. At the end of the 6th century B.C. under the leadership of Nehemiah (the governor of Judah) and Ezra (the scribe-priest) the people of Israel were allowed by Emperor Cyrus of Persia to return home from their captivity in Babylon. They were embittered and despondent when they realized that Jerusalem had been ransacked and the walls had been broken down, the temple was in rubble and the city in ruins.

This malaise also affected their faith. Surely, they had forgotten the story of their ancestors, the story that made them the chosen people of God. After all, God had seemingly abandoned them. Something had to be done to revive the religion. Ezra, the priest at the site of the former Temple, decided to hold a mass public Scripture Reading. He set up a podium near one of the main gates of the city. The Book of the Law was brought out and Ezra began to read it aloud. His reading went on for hours and saddened the people as they considered how much they needed to reform their lives. The words of the Scripture so moved the people that they began crying. The Word of God inspired them to revitalize their faith. Ezra and Nehemiah then renewed the covenant God had made with them centuries before and encouraged the people to celebrate their observance of the law. “Your words, Lord, are Spirit and life.”

Here Ezra, the scribe-priest, prefigures Jesus Christ, the Eternal High Priest. Just as in the First Reading of today, we see Ezra reading aloud the Scripture to the people and interpreting it for them , in the Gospel Reading of today, we see Jesus also doing the same in the synagogue of Nazareth, his hometown. Both of these settings remind us that the reading of 'the Word of God' is central in worship. In Jesus' days, scripture was not read silently and reading Scripture occupied a central place in synagogue worship. Worship is a conversation between God and his people, and the Scriptures are the surest and clearest means through which God speaks to them. The Scriptures are God's voice. It is wise, therefore, to pay close attention to the prominent role that the reading of 'the Word of God' has in our worship and liturgical services. The Scripture is the foundation of our life, it has power and is living and always active. “Your words, Lord, are Spirit and life.”

Again, the Liturgy of the Word goes back all the way to Ezra’s and Jesus' time. The people were attentive in hearing the readings being interpreted by Ezra and by Jesus. We heard from the Book of Nehemiah in the First Reading the description of what Ezra, the priest, did in the synagogue. It’s very similar to what we do at Mass. Ezra was standing at one end and standing higher up; that’s what the priest or deacon does: standing at one end and standing higher up. As Ezra opened the scroll, the people rose up; that’s what happens at the Gospel Reading during the Mass, the people stand to listen to the Gospel proclaimed. Then Ezra interpreted the reading for the people; and that’s what the priest or deacon or bishop does after the proclamation of the Gospel - he gives the homily.

Moreover, Jesus Christ himself is 'the Word of God' and those who follow him and listen to his words form one body – 'the Body of Christ.' This is what St. Paul says in the Second Reading of today in his First Letter to the Corinthians. He teaches that there is a spiritual link between all Christians. He illustrates this idea with an analogy to the human body. It is a composite of many different organs. Though each is technically independent they work together for the benefit of the whole person. The source of this unity is the soul. In the same way, the members of the Church are autonomous but they harmonize because of the Holy Spirit. They are not to create divisions among themselves by identifying as Jews or Greeks, slaves or free people, women or men, because they have all been anointed by the Holy Spirit and together have become 'the one Body of Christ.' The Holy Spirit gives different spiritual gifts to different members for the good of the entire Community. Paul describes some gifts or functions viz. administration, prophesying, teaching, healing, helping or works, and tongues, that are apparent in the worship of the Corinthian community.

To conclude – All the three Scripture Readings of today very clearly show that 'the Scripture Reading' takes the central place in our worship and speak of the prominent role the Holy Spirit plays in it. Let us then make it a point that we always take delight in listening to 'the Word of God' proclaimed whenever we participate in worship, as we do it today and allow God to lead our life. Let us always pray and say - “Your words, Lord, are Spirit and life.”

Let us also make 'the Scripture Reading' the center of our daily life. We may be having the Bible in our home, but do we read it? How often? Unless we open the Bible, turn its pages and read them, how can it be of any help? It just remains an antique in our drawers, as this little story tells -

A door-to-door salesman from a publishing house asked a lady if she owned a copy of the Bible. "I certainly do!" she replied with some pride. To his next question, did she read it regularly, she responded, "Oh, yes!" and sent her little daughter to get the Bible from the table drawer. As she showed it to the man, her spectacles fell from between the pages. Without thinking, she exclaimed, "Oh, here are my glasses! I've been looking for these for 3 years!"

 

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Homily - 2nd Ordinary Sunday (Year C)

2^nd Ordinary Sunday (Year C)

First Reading: Isaiah 62:1-5        Second Reading: 1 Corinthians 12:4-11       Gospel Reading: John 2:1-11

“THERE WAS A WEDDING FEAST AT CANA OF GALILEE, AND...”

Last Sunday, we solemnly celebrated the feast of 'The Baptism of the Lord.' With that we entered into the Ordinary Time of the Liturgical Year and today is its second Sunday. For many Sundays in Cycle C, our readings will be taken from the Gospel of St. Luke. Occasionally, however, we will read from St. John's Gospel. This is true of today's Gospel reading, which describes the beginning of Jesus' public ministry and his first miracle.

The Gospel Reading of this Sunday is the episode of “The Wedding Feast at Cana.” Although none of the Synoptic Gospels records this event, mainstream Christian tradition holds that this is the first public miracle of Jesus. However, in John's gospel, it has considerable symbolic importance: it is the first of the seven 'signs' by which Jesus' divine status is attested, and around which the Gospel is structured. St. John never speaks of these signs as miracles, as their importance is not in the deed that Jesus performs but in what these deeds indicate about Jesus' identity.

Moreover, in the Church's liturgical history, the Wedding Feast at Cana is closely associated with the Visit of the Magi and the Baptism of the Lord. In this context, the 'sign' Jesus performs at the wedding feast is celebrated as an epiphany or a manifestation of Jesus' divinity. That's the reason why Pope John Paul II chose this episode for 'the second luminous mystery' in the Holy Rosary.

To situate today's reading within the context of St. John's Gospel, we note that this event follows Jesus' call of his first disciples. St. John tells us that Jesus and his disciples were invited to this wedding at Cana, as was his own mother. One may wonder, why St. John uses the wedding at Cana to have Jesus perform his first miracle. This is a rather strange miracle and it seems a rather insignificant way to use one’s powers. What does St. John want to tell us by Jesus participating in a wedding feast? Was it really just Jesus rendering hospitality to help a bridal couple avoid embarrassment?

On the surface this event may seem simple and insignificant. But actually, it is an event with many threads, having deep symbolic meanings. So, it is not by chance that St. John uses the wedding at Cana for Jesus to inaugurate his public ministry and his work of redemption.

In the Old Testament, God's covenant with the people of Israel is sometimes seen as a marriage – Israel the bride, God the bridegroom. In today's First Reading from the Book of the Prophet Isaiah, the prophet uses this imagery - “As the bridegroom rejoices in his bride, so will your God rejoice in you.” The Lord God has not only delivered the people from their enemies but has 'married' them and made them his own. He is a God who delights in his people - a God who rejoices in his people - a God who longs to express the kind of intimate, exclusive love one finds in marriage.

Again, the coming of the Messiah was described in terms of a wedding feast - and later, in the Book of Revelation, we hear of the marriage feast of the Lamb. Moreover, Jesus spoke of himself as the vine and of longing to celebrate Passover, blessing wine into the cup of his blood.

It is into these layers of symbol that we can set today's Gospel Reading. Jesus was not doing a party trick - nor was he just being kind: as St John says, “He let his glory be seen.” Jesus uses a human event to point to something much greater.

The steward, we are told, calls the human bridegroom over and compliments him on saving the best wine until last. We know, however, who was the provider of that wine. Jesus is a guest at the wedding - but St. John is offering a hint of his deeper role as another kind of bridegroom - the promised one who will wed God's people - who will invite them to the marriage feast in heaven - and give his guests the finest of wine. At Cana symbol and reality meet - Not only is Jesus' presence a blessing for marriage, but he adds to the festivities with his miracle. And the human marriage of two young people is the occasion to speak to us of another marriage, that between Christ and the Church, which will be achieved in 'his hour' on the cross. Jesus’ first miracle then, is a celebration of the marriage of God and mankind, the marriage of heaven and earth, the marriage of divinity with humanity.

Now, the story of the marriage feast at Cana is the story of a wedding feast threatening to end in a humiliating lack of wine - and of Jesus' miraculous intervention by turning water meant for washing into wine, for the sheer joy of everyone.

Everyone is having a grand old time until the wine runs out. Then Jesus, in what is described as the first of his signs (miracles), turns six large jars of water into choice wine. In this story, the six large jars full of water represent the laws and religious customs of the Hebrew dispensation. In turning the water used for Jewish rituals into wine, Jesus gives God's people a sign that the Messiah has come. This wine represents the new life, the New Covenant which Jesus brings. It takes the place of the ritual water of the Old Covenant. Here at the beginning of Jesus' public ministry, John's Gospel seeks to establish that Jesus is going to re-interpret and fulfill Yahweh's promise to Israel and it is made evident in the deed that Jesus performs. He is beginning to replace the old with the new.

Symbolically, of course, later the wine will become his blood. The miracle performed by Jesus has therefore a profound Paschal and Eucharistic significance. The 'sign' of water being changed into wine at Cana foretells the way in which Jesus would fulfill his messianic mission, namely, by shedding his blood on the cross and the glory it would bring.

Again, wine is linked to joy, just as bread is linked to nourishment, and without wine, who can rejoice and partake of the joy of the newlyweds? However, the rejoicing at Cana has hit a snag in John's Gospel, which is, of course, a cause of great shame for the hosts. But Jesus' miracle produces vast quantities of wine—six jars holding thirty gallons each are filled to overflowing with choice wine. That's an awful lot of wine. This lavish response to a simple human need is a vision for us of the abundance of God's kingdom. The miracle of Cana is the sign of God's abundant rejoicing. It manifests the kingdom, God's sovereignty, in exuberant feasting.

Again, the sign of Cana is marked with the presence of the “woman” of faith, “the mother of Jesus.” As the wedding feast went on, she noticed the wine ran out. She then discreetly and intuitively presented the dire situation to Jesus, evoking from him the 'first sign' of salvation. It was through her sensitive awareness that Jesus came to know about the bridegroom’s predicament. And it was at her request that Jesus performed what St. John tells us was his very first miracle. If anytime, we too need some grace, we should seek her intercession, who has power over her son, and he will not refuse her.

St. John narrates only two Marian episodes in his Gospel account: (1) At the wedding of Cana, at the beginning of the public ministry of Jesus, and (2) At Calvary at the foot of the cross, at the end of it. That could be a way of telling us that Mary did not only play the passive role of being the physical mother of Jesus; that she was also actively involved with Jesus in the work of our redemption. She actually is the 'co-redemptorist' in the mystery of God's salvific work.

Mary’s presence at the beginning and end of this uninterrupted course of events has, therefore, great symbolic meaning. It is interesting to notice that in both instances, she is not mentioned by name, but is referred to instead as “the mother of Jesus.” Also, in both instances, Jesus addresses his mother – “Woman.” Why is it so? Actually, here St. John is drawing a parallelism between the 'woman' in the Book of Genesis, viz. Eve, who is the mother of the old creation, in its incompleteness & imperfection. Mary is the new Eve, the mother of the new creation, in its completeness & perfection, which Jesus brings by outpouring his blood & dying on the cross and rising on the third day. Her intervention at Cana expresses the urgency of the people of the new era, who are impatient to see Christ’s glory. Standing at the foot of the cross, she is the symbol of the Church, which recognizes, in the crucified Christ, the Son glorified by the Father, and adores him in silence. This woman thus appears as the perfect model of the believer. So, what do we have to do then? The answer lies with the Mother of Jesus, and our mother too - “Do whatever he tells you.”

The awareness of Jesus' impending passion and death is ever present in St. John's Gospel. Even in this report of Jesus' first sign, the language used anticipates Jesus' passion. When his mother tells him - “They have no wine,” she is not asking of him just a simple miracle on behalf of the newly wed young couple; but she is asking Jesus to come into the limelight under the eyes of public scrutiny and is setting the whole course of events in action which will come in his suffering & death on the cross. So, she is not asking him to pour out water, or pour out wine; but she is asking him to pour out his blood. Thus when Jesus says to his mother - “Woman, how does your concern affect me? My hour has not yet come,” he protests against her wishes in language that John will use again when reporting Jesus' Last Supper with his disciples. When introducing the story of Jesus washing his disciples' feet, St. John writes that Jesus knew that 'his hour' had come - “Father, the hour has come; glorify your Son so that your Son may glorify you.”

An interesting thing we may notice is that the author makes a point to emphasize the 'emptiness of the jars' in the beginning of the story. The Jars were empty and needed first to be filled with water before they could be useful to Jesus - and ultimately turned to wine.

We also need to be emptied of what fills us before God can pour himself into us and affect a change in us. We may be filled with things at the moment that hinder the movement and power of God in our lives and do not allow Him to perform miracles in us. Perhaps we are filled with slothfulness, greed, envy, lust, or addictions. In the Second Reading of today from the First letter to the Corinthians, St. Paul speaks about different kinds of spiritual gifts. We simply need to be emptied through prayer, confession, and love in order to receive these gifts of the Holy Spirit.

These various kinds of 'charismatic' gifts – or charisms enable some of us to be teachers or counselors, prophets or preachers, healers or leaders. But they all come from the same Spirit, and are designed and intended specifically to build up the faith community. We should never therefore, be jealous of someone else's gift or compete with those gifts, because all the gifts truly belong to all of us as the Body of Christ. They are rather to be shared in the community. We want to be changed into wine, to be made into something new and beautiful, and we need the power and love of God manifested through the gifts of all to help achieve this.

Again, the miracle at Cana was almost a secret one; at the time the only people who knew it to be a miracle were the servants who drew the water. At this wedding celebration, Jesus gave the wedding couple and guests the gift of choice wine! But what did strike home was the sheer abundance of new wine. That was the sign that confirmed the disciples in their new following, for he gave them the gift of a deeper and fuller knowledge of himself of 'who he really was.' Their eyes were opened to the absolute newness and abundance of life in Christ. “This was the first of the signs given by Jesus. He let his glory be seen, and his disciples believed in him.”

To conclude: A story is told of the wedding of a young couple in a certain village. Since the family of the bridegroom was very poor, in order to show their love, concern and support, the villagers decided that each one of them would contribute a bottle of wine for the wedding. A large jar was kept for the purpose wherein each contributor was to pour into it his bottle of wine. Now the first man said to himself, “Every one will be pouring in pure wine; what if I poured just a bottle of water in the jar instead! it won't make much of a difference, will it?” So, he poured in a bottle of water in the jar and went back home. It then so happened that every one in the village thought the same and did the same. Each poured a bottle of water, instead of pouring a bottle of wine. Finally, the day of the wedding arrived and the whole village gathered in the bridegroom's house for rejoicing & feasting. The wine was to be served, so the man in charge went and took out a glass of wine from the jar and tasted it – and it tasted just like water. To his astonishment he then said - “At the wedding feast at Cana of Galilee, Jesus performed a miracle – he turned water into wine. But here in our Cana, another miracle has taken place – the wine has turned into water.”

Yes, Our Lord wants to come to us today and change our water into wine in our life, and to transform us into a new and better person. What then is our response – Are we the one who would prefer to change wine into water in our life and enjoy being the old self? Or should we listen to Mary, the mother of Jesus and our mother who exhorts us - “Do whatever he tells you,” and allow Jesus to change water into wine in our life and to transform us into a newness of life? But then the choice is ours. And this is the Good News of today!

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Homily - The Baptism of the Lord (Year C)

The Baptism of the Lord (Year C)

First Reading: Isaiah 40:1-5, 9-11     Second Reading: Titus 2:11-14; 3:4-7     Gospel Reading: Luke 3;15-16, 21-22

“... AND JESUS ALSO HAD BEEN BAPTIZED AND WAS PRAYING, ...”

There is a story told of the machinist who worked years ago at the original Ford Motor Company plant in Detroit, Michigan. Over a period of years he had “borrowed” from the factory various car parts and tools which he hadn’t bothered to return. While the management never condoned this practice, nothing was ever done about it.

In time, however the “forgetful” machinist experienced a Christian conversion and was baptized. More importantly, the man took his baptism very seriously and became a devout believer. The very morning after his baptism, the machinist arrived at work with his pickup truck loaded with all the parts and tools he had taken from the Ford Company over the years. He went to his foreman and explained that he never really meant to steal them and asked to be forgiven.

The foreman was so astonished and impressed by this act that he cabled Henry Ford himself, contacting the auto magnate while he was away visiting a European Ford plant. In his telegram the foreman described the entire event in great detail. Ford immediately cabled back this striking two-line response: “Dam up the Detroit River. Baptize the entire Plant!”

Today, we solemnly celebrate the feast of “The Baptism of the Lord.” Till yesterday, we celebrated an 'infant Jesus.' From today, we celebrate an 'adult Jesus.' This is why today's celebration marks the transition from the liturgical season of Christmas into the liturgical season of Ordinary Time. Today is also the First Sunday in Ordinary Time, although it is never celebrated. However, the prayers of its Mass will be said during the week.

The baptism of Our Lord Jesus by John the Baptist in the River Jordan is an important event in Jesus' life with profound significance. It is highly symbolic, having deep meaning with numerous implications. It's importance is characterized with the fact that all the three Evangelists of the Synoptic Gospels, viz. St. Matthew, St. Mark & St. Luke speak of this striking event. Although there are slight differences in their individual accounts - in reality however, all of them unanimously agree that the baptism of Our Lord Jesus also marks the beginning of his public ministry.

One may wonder, and even find it difficult to understand, and may ask the question: 'Why did Jesus need to be baptized by John the Baptist in the first place?' John the Baptist preached a baptism of repentance for the forgiveness of sins and therefore, most of those coming to him were repentant sinners. But Jesus was sinless; he did not commit any sin; so, in no way did he need this baptism of John the Baptist.

Again, John the Baptist wasn't the one who introduced baptism for the first time. From earlier time on, the Jewish people knew and were used to baptism, but they did not submit to it. Actually, it was used as an initiation rite for the pagan converts to Judaism from some other faith, whom they considered sin-stained or polluted. Even this aspect of baptism is still retained – when we are baptized, we are initiated into the Church and become its members.

Moreover, in the Gospel Reading of today from St. Luke, John the Baptist clearly states that he himself is not the Messiah but only the fore-runner, the herald of his coming. He is “not even worthy to undo the sandals of the One who is coming.” Undoing sandals was something only slaves did. John felt that, in Jesus' case, he was not even worthy to do that. And yet – “After all the people had been baptized and Jesus also had been baptized, and was praying, ...”

'So, why did Jesus, the Sinless One, submit himself to John’s baptism?'

For two reasons:

Firstly, Jesus did it to show his unity and solidarity with the human race, which he came to save. In lining up for baptism by John like a sinner, Jesus set aside all exemption for himself and completely identified with the sinful humanity and became one like them. In this humble submission, we see a foreshadowing of the 'baptism' of his bloody death upon the cross. Jesus’ baptism is the acceptance and the beginning of his mission as God’s suffering Servant. He allowed himself to be numbered among sinners. He submitted himself entirely to his Father’s will. Out of love he consented to this baptism of death for the remission of our sins.

Secondly, he did it to sanctify the water of baptism, so that our sins are washed away and we come to a state of grace in order to follow him. This meaning of baptism in relation to forgiveness of sins is still maintained. When we are baptized, the original sin, as well as personal sins are washed away; we become free from sin and acquire the state of holiness & grace.

 

Now, Jesus' baptism in the river Jordan by John the Baptist gives a new, fuller and divine meaning to our own baptism. This extraordinary event was also an epiphany i.e. a manifestation or a revelation of who Jesus was - the Divine witness to Jesus’ standing as the Son of God. The Jordan scene was also one in which the threefold presence of God was manifested. The Spirit was seen in the form of a dove and the Son was affirmed by the Father - “And while he prayed, the heaven was opened and the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven which said, 'You are My beloved Son; in You I am well pleased.'" We notice St. Luke’s emphasis on prayer. Other gospel writers describe this event, but it is only St. Luke who points out that it happened while Jesus prayed.

In baptism, we too are named by God. All of us have different names, signifying our uniqueness before God. Yet in baptism, all of us are given the same name, viz. 'child of God,' signifying our oneness with God and our unity with one another in God. God says to Jesus at his baptism, 'You are my beloved Son, . . .' God says the same thing to each one of us in our baptism, 'You are my beloved daughter, my beloved son.'

Again, St. Luke speaks of two baptisms today. The first baptism is, of course, that of Jesus. The second one, though, is the one that we will receive “with the Holy Spirit and with fire”. In the second reading today in his Letter to Titus, St. Paul adds to this that through our own baptism we are saved, renewed, justified and made heirs of the kingdom of heaven. “For when the goodness and loving kindness of God our Savior appeared, he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit.” Here we see the true meaning of grace: 'G-R-A-C-E' spelling 'God’s Riches At Christ’s Expense.'

In baptism, we have been 'tattooed,' so to speak, branded or identified by God as belonging to a community of disciples. Jesus is our master. Baptism is not just a simple rite or milestone in one’s life: it is a transforming experience in which God lives in us and we live in God. That’s our identity, our indelible brand. We become empowered by God’s grace, God’s favor, to live as a disciple of Jesus.

 

Jesus' baptism serves as a model for our baptism. For Jesus, baptism represents the beginning of his ministry. And what is that work that Jesus is to accomplish through his teaching, preaching and healing ministry? That is described in the First Reading of today from the Book of the Prophet Isaiah: Isaiah promises that valleys will be filled and mountains and hills made low, as all obstacles will be removed and the glory of God will be revealed and made accessible to all. The Lord is coming in the person of Jesus: “He will feed his flock like a shepherd; he will gather the lambs in his arms and carry them in his bosom and gently lead the mother sheep.” He is the Bread of Life and the Good Shepherd.

Our baptism is linked with that of Jesus. With baptism our new life of grace begins; it is a fresh start and also the gateway to the rest of Christian life. What we should be prepared for is that our journey of faith, much like Jesus' journey, continues to unfold long after our baptism as we try to discern what our baptism means in our daily living.

In his baptism, Jesus laid the foundation for a new dispensation of grace. From hence through the Sacrament of Baptism, the recipient begins a new life by establishing a union with the Holy Trinity – Father, Son and the Holy Spirit and receiving the gift of faith. In this new birth, the believer receives remission from sin, receives the Spirit of son-ship which enables him or her to become a child of God and a member of the Church, and a citizen of heaven. This way baptism becomes the gateway to the life of grace and the door which gives access to the other sacraments. In so doing, it defines the believer’s rights and responsibilities as a Christian, his/her privileges and mission.

Today, we celebrate the feast of “The Baptism of the Lord” by John the Baptist in the Jordan River. And in so doing, the Church invites all of us to renew our own baptismal promises, so that we can live ever more transparently as a disciple of Jesus, trying to do what is right, and true, and good, and beautiful.

By being baptized, even though he had no need to be cleansed from sin himself, Jesus takes our place. And we in turn, when we are baptized, are called to take Jesus' place, to become 'sons in the Son.' Thus through baptism, we put on Christ; we are clothed with Christ; we become one with Christ; we become another Christ.

Finally, it is very true that we receive baptism only once in our life-time, but it is never a one-time event; we have to live and keep our baptismal promises throughout our life. That is to say that we have to conform to Christ more and more daily. In order words, we who have received the grace of baptism must endeavor always to live up to our baptismal promises throughout our life – and this is the Good News of today.

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