This text provides a further example of polemics between Jesus and the religious authorities of his day. According to most scholars, the polemic is more a reflection of tensions between Jewish and Christian groups at the time of writing, rather than those that might have existed at Jesus’ time, half a century earlier. A significant catalyst for this tension was the destruction of the Jerusalem Temple in 70 CE, following a brief and ill-fated uprising against the occupying Roman forces. This destruction was accompanied by the expulsion of most of the Jewish population of Palestine and the effective demise of the Temple Priests as the central authority of Judaism. In the aftermath of this turmoil, the group known as the Pharisees came to the fore and sought to cleanse the religion of any perceived impurities. This amounted to a schism between the Jewish communities of the time and the fledgling Christian Churches, many of whom were, by then, populated by Gentiles as well as Jewish converts. It is likely, therefore, that this turmoil had a significant impact on the way in which the Pharisees were depicted in the Gospels and, in particular, where conflict between Jesus and his contemporaries was found. Viewed through the lens of the late first century conflict, the violence and treachery of the tenants in the parable, is somewhat indicative of how these communities, in conflict with one another, viewed their adversaries.

The parable presents a strong indictment, against the religious authorities of the time, not only for their failure to act as good stewards of God’s gifts but also for their rejection of the prophets who regularly called them to account. It also foreshadows Jesus’ own fate in the treatment of the landowner’s son (Mt 21:38-39). Beyond these indictment of the religious leaders, the parable asserts that all humankind are stewards of God’s gifts, charged with the responsibility of bearing fruit from that which we are given.

Gospel Text: Matthew 21:33-43

Jesus said to the chief priests and the elders of the people, ‘Listen to another parable. There was a man, a landowner, who planted a vineyard; he fenced it round, dug a winepress in it and built a tower; then he leased it to tenants and went abroad. When vintage time drew near he sent his servants to the tenants to collect his produce. But the tenants seized his servants, thrashed one, killed another and stoned a third. Next he sent some more servants, this time a larger number, and they dealt with them in the same way. Finally he sent his son to them. “They will respect my son” he said. But when the tenants saw the son, they said to each other, “This is the heir. Come on, let us kill him and take over his inheritance.” So they seized him and threw him out of the vineyard and killed him. Now when the owner of the vineyard comes, what will he do to those tenants?’ They answered, ‘He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him when the season arrives.’ Jesus said to them, ‘Have you never read in the scriptures:

It was the stone rejected by the builders

that became the keystone.

This was the Lord’s doing

and it is wonderful to see?

‘I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.’

See

How does the text depict the state of the vineyard at the time that it was leased to the tenants?

What motivation is shown, in the text, to explain the behaviour of the tenants?

What is the consequence of their actions for the tenants?

Judge

How does the background to the conflict between Christian and Jewish communities in the late first century inform our understanding of this text?

What is the significance of ancient historical religious conflicts for the way that we live today?

What responsibilities does this text place on us, as stewards of God’s gifts?

Act

What steps can we take to ensure that we use God’s gifts in way that bear fruit?

What actions can we take, within our own communities, to ensure that ancient conflicts do not lead to mistrust and division today?

In what ways can we help to influence broader social narratives to focus on our common humanity rather than sectarian divisions?

Image: https://christian.art/daily-gospel-reading/matthew-20-1-16-2023-2/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

This text from Matthew is set in the Holy City of Jerusalem and depicts Jesus in open conflict with the religious leaders of his day. Following his entry into Jerusalem, at the beginning of chapter 21, Jesus drives the money changers from the temple (Mt 21:12), then curses the fig tree, an allegorical reference to a lifeless religious culture. His authority is then directly challenged by the ‘chief priests and elders of the people’ (Mt 21:23). It is in the context of this challenge that Jesus tells the parable of the two sons. One notable feature of this section of the Gospel is how the crowds acclaim Jesus while the religious elite oppose him. This pattern is affirmed in this passage where Jesus contrasts the belief of the ‘tax collectors and prostitutes’ (Mt 21:32) with that of his adversaries who had refused to accept the witness of John the Baptist.

The parable of the two sons seems to convey a very straightforward message. The son who gives verbal assent but then fails to act is to be condemned. In contrast, the son who initially refused and later does as he was asked is to be praised. The condemnation falls on those who, on the surface, profess a religious belief but, in practice, show themselves to be opposed to the Gospel. In contrast, it is those who are most often thought of as sinners who are seen to embrace the Gospel and, therefore find themselves welcomed in the ‘kingdom of God’ (Mt 21:31).

Gospel Text: Matthew 21:28-32

Jesus said to the chief priests and elders of the people, ‘What is your opinion? A man had two sons. He went and said to the first, “My boy, you go and work in the vineyard today.” He answered, “I will not go,” but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, “Certainly, sir,” but did not go. Which of the two did the father’s will?’ ‘The first’ they said. Jesus said to them, ‘I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, a pattern of true righteousness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.’

See

How are the religious leaders of the time depicted in this passage?

How are the tax collectors and prostitutes depicted in this passage?

What message is conveyed by the parable of the two sons?

Judge

What does this passage teach about integrity of speech and actions?

Where, today, can we see failings similar to those condemned by Jesus in this parable?

Who, in today’s world, might be seen as the outsiders, who embrace the Gospel?

Act

What can we do to ensure that our own actions are in line with the faith we profess?

What action can we take if religious leaders of today fail to act with integrity?

How can we act to ensure that those who might appear to be outsiders, in our communities, are made to feel welcome?

Image: https://christian.art/daily-gospel-reading/matthew-21-28-32-2020/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

The Gospels consistently present Jesus’ life and ministry and a radically counter-cultural phenomenon which literally turns things upside down. The well-known saying ‘the last will be first, and the first, last’ (Mt 20:16), is a fairly stark way of conveying this idea. If this saying is not sufficiently unsettling for those of us living lives of comfort, the parable that precedes it is even more disturbing. The context is simple, day labourers wait in a village square hoping that someone will give them work for the day. While the reader might be inclined to see idleness among those waiting as the hours of the day pass, the reality is more akin to desperation as, to not work, even for a day, would likely equate to hunger for the worker and their family. In the parable, after initially hiring workers at daybreak, for an agreed amount, the landowner returns a further four times, each time hiring more labourers. The twist in the tail of the parable comes at the end of the day when the labourers are paid. The latest arrivals are paid first and, very generously, they are paid the rate for a full day’s work. This, unsurprisingly creates an expectation among those who had worked all day that they would receive greater pay. When this doesn’t eventuate they are left frustrated and annoyed. The landowner reminds them that they are being paid according to what was agreed and, therefore, no injustice had been done. It is an instance of generosity to the late arrivals rather than discrimination against the first.

The parable invites multiple levels of meaning. In its original context among the Palestinian Jewish communities of the first century, it is an allegory about the people of Israel, as the chosen ones, and the Gentiles who experience God’s love at a later point in history. The historical precedence of the election of the Jewish people does not, in any way, suggest a hierarchy in God’s Kingdom. Rather, God’s love is poured out generously, and abundantly, to all people, without distinction. This understanding had significance at the time of the Gospel writing, in the latter part of the first century, as, by this time, the Gospel message had well and truly reached the Gentile world causing the infant Christian Churches to wrestle with the way to include these non-Jewish converts alongside their Jewish brethren. The Acts of the Apostles and the Letters of St Paul have frequent references to this struggle.

Beyond matters pertaining to the first century, the parable also invites a contemporary application. By paying the last of the workers first, the parable touches on the notion, from Catholic Social Teaching, of the preferential option for the poor, which asserts that the poorest and most vulnerable members of communities should be given the highest priority in terms of support, provision of services etc. For those of us living in comfort, this brings the challenge of accepting and supporting a society which takes the resources generated from our wealth and distributes these in a way that prioritises the needs of the poorest. Such a redistribution of wealth is a radical departure from our usual sense of entitlement. But which is closer to the message of the Gospel?

Gospel Text: Matthew 20:1-16

Jesus said to his disciples: ‘The kingdom of heaven is like a landowner going out at daybreak to hire workers for his vineyard. He made an agreement with the workers for one denarius a day, and sent them to his vineyard. Going out at about the third hour he saw others standing idle in the market place and said to them, “You go to my vineyard too and I will give you a fair wage.” So they went. At about the sixth hour and again at about the ninth hour, he went out and did the same. Then at about the eleventh hour he went out and found more men standing round, and he said to them, “Why have you been standing here idle all day?” “Because no one has hired us” they answered. He said to them, “You go into my vineyard too.” In the evening, the owner of the vineyard said to his bailiff, “Call the workers and pay them their wages, starting with the last arrivals and ending with the first.” So those who were hired at about the eleventh hour came forward and received one denarius each. When the first came, they expected to get more, but they too received one denarius each. They took it, but grumbled at the landowner. “The men who came last” they said “have done only one hour, and you have treated them the same as us, though we have done a heavy day’s work in all the heat.” He answered one of them and said, “My friend, I am not being unjust to you; did we not agree on one denarius? Take your earnings and go. I choose to pay the last comer as much as I pay you. Have I no right to do what I like with my own? Why be envious because I am generous?” Thus the last will be first, and the first, last.’

See

This Gospel text is presented as a parable. What do we understand about how parables are presented?

Considering the possible allegorical meaning of this text, who is represented as the landowner?

What actions of the landowner are particularly characteristic of God’s Kingdom?

Judge

In what ways are the actions of the landowner fair or unfair, according to conventional societal behaviour?

Do those who have worked all day have reason to be aggrieved? Why/Why not?

How does this parable contrast the values of God’s Kingdom with those of the dominant views in society?

Act

Study the meaning and application of the preferential option for the poor and other principles of Catholic Social Teaching.

How can I provide preferential treatment of those who are poor and/or vulnerable within my spheres of influence?

How can I advocate for those who are poor and/or vulnerable in a broader social context?

Image https://christian.art/daily-gospel-reading/matthew-20-1-16-2023-2/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

This Gospel passage is found in a section of Matthew’s text where Jesus constantly highlights the loving, merciful and forgiving nature of God. Such an emphasis is a strong reassurance to the audience that God will always love and forgive them, regardless of their failings. Here, we are presented with another parable in simple allegorical form. As is often the case, the scene is set with a question to Jesus. In this instance, Peter asks about forgiveness for wrong done against him (Mt 18:21). How many times must he forgive? Peter volunteers the number seven, a generous amount indeed. Jesus counters with hyperbole, seventy-seven times (or seventy times seven in some translations). The number is not important, rather it is the contrast to Peter’s seven time which, in fairness, seems like a significant amount. However, Jesus’ reply highlights the limitless capacity of God’s love.

The parable that follows tells a dramatic tale of forgiveness and violent punishment. The debt owed by the first servant is an incredible amount, many time the amount a labourer could hope to earn in their entire lifetime. It is a huge debt and the act of forgiveness in cancelling the debt is extraordinary in its generosity. The episode with the second servant gets to the crux of the matter. While the first servant begged the King to forgive him, he showed no such mercy towards his fellow servant. Such hypocrisy is abhorrent in God’s eyes. The conclusion of the parable is troubling in its violence. A dramatic way to highlight consequences of the lack of integrity on the part of the first servant.

Gospel Text: Matthew 18:21-35

Peter went up to Jesus and said, ‘Lord, how often must I forgive my brother if he wrongs me? As often as seven times?’ Jesus answered, ‘Not seven, I tell you, but seventy-seven times.

‘And so the kingdom of heaven may be compared to a king who decided to settle his accounts with his servants. When the reckoning began, they brought him a man who owed ten thousand talents; but he had no means of paying, so his master gave orders that he should be sold, together with his wife and children and all his possessions, to meet the debt. At this, the servant threw himself down at his master’s feet. “Give me time” he said “and I will pay the whole sum.” And the servant’s master felt so sorry for him that he let him go and cancelled the debt. Now as this servant went out, he happened to meet a fellow servant who owed him one hundred denarii; and he seized him by the throat and began to throttle him. “Pay what you owe me” he said. His fellow servant fell at his feet and implored him, saying, “Give me time and I will pay you.” But the other would not agree; on the contrary, he had him thrown into prison till he should pay the debt. His fellow servants were deeply distressed when they saw what had happened, and they went to their master and reported the whole affair to him. Then the master sent for him. “You wicked servant,” he said “I cancelled all that debt of yours when you appealed to me. Were you not bound, then, to have pity on your fellow servant just as I had pity on you?” And in his anger the master handed him over to the torturers till he should pay all his debt. And that is how my heavenly Father will deal with you unless you each forgive your brother from your heart.

See

What is evident in Jesus’ response to Peter’s question about forgiving seven times?

What does the parable show about the first servant’s integrity?

What meaning is conveyed in the text where the King says ‘Were you not bound, then, to have pity on your fellow servant just as I had pity on you?’ (Mt 18:33)

Judge

What characteristics of God are depicted in this text?

What does the text suggest about mercy and forgiveness in our current context?

How do we understand the emphasis on personal integrity in this passage?

Act

How can I act to ensure that I am offering forgiveness to those who have wronged me?

How can I act to seek forgiveness when I have wronged others?

What steps can I take to ensure that I act with integrity in my dealings with others?

Image: https://christian.art/daily-gospel-reading/matthew-18-21-19-1-2025/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

I have grown up in the Church and I regularly express my belief in the “communion of saints.” I have two stories to share briefly here about the gathering of saints in my life.

The first story comes from the distress some of my students felt when they were told by a visiting priest that the word “saint” only applied to those who made it into heaven. I had taught them that those who sought to follow Jesus are saints. I am convinced that my better half is a saint.

And so is my daughter. Recently, I messaged her about a statue perched on a rooftop in the school where she teaches. I spotted the statue when I walked past the school on my way to the train station. Sure enough, it is a statue of St Joseph, on the roof of the St Joseph wing, where she teaches RE.

Yes, I believe in the communion of saints, both here on earth and in heaven. Amen.

The Gospel

Jesus said to his disciples: ‘If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother. If he does not listen, take one or two others along with you: the evidence of two or three witnesses is required to sustain any charge. But if he refuses to listen to these, report it to the community; and if he refuses to listen to the community, treat him like a pagan or a tax collector.

‘I tell you solemnly, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.

‘I tell you solemnly once again, if two of you on earth agree to ask anything at all, it will be granted to you by my Father in heaven. For where two or three meet in my name, I shall be there with them.’ (Matthew 18:15-20)

The Enquiry

See

• Put in your own words what you think Jesus is teaching his followers here. What link does Jesus make between listening and reconciliation? Is choosing to avoid listening a form of injustice?

• What has been the impact of his teaching on his followers and on the world since then? What evidence can you present to show that Pope Leo XIV lives by Jesus’ message here?

• Which group(s) do you belong to that gather in the name of Jesus? Why does Jesus make a commitment to be with those who gather in his name? Why is prayer a necessary part of seeking justice?

Judge

• What have you discovered about Jesus in this Gospel that might have escaped your awareness of him?

• What is there in his teaching that you think would improve people’s lives if they took him seriously and followed him faithfully?

• This Gospel seems to be a collection of sayings by Jesus, bound together by a shared theme. Which part(s) of the Gospel challenge(s) you to seek to change so as to become more like Christ?

Act

• Given what you have been reflecting on through this Gospel, what do you want to change in the world and in yourself that will bring you closer to Jesus?

• What small action can you carry out that will contribute to bringing about this transformation of the world and yourself?

• Who can you involve in your action, when, where and how often?

Image Source: Robert Wilhelm Ekman (Creator), Jesus wakes Lazarus, a painting from 1860 in the Finnish National Gallery, rawpixel.com, PDM 1.0

Introduction

I am reading Elise Ann Allen’s biography of Pope Leo XIV … a good and easy read … and I came across a story shared with Allen by Fr John Lydon, “a grey-haired Augustinian who missioned for almost four decades in Peru” (p. 34). For much of that time, he lived in community with the present Pope.

As he tells it, Fr Bob (Robert Prevost) was in Peru at the time when the risk of being killed in a terrorist attack was so extreme that all the Augustinians were advised to leave the country. Fr John recounted to Allen that as a community they said that “a better response is to ask, How do we accompany the people during the time of the cross?” (p. 45)

When I was at school, I learned the difference between being an apostle and being an apostate. I remember responding to the challenge to embrace my Catholic faith with courage and determination, to be prepared to die rather than deny Christ - although, I hoped that it would never come to that. Years later, as a teacher, I used Graham Greene’s short story “The hint of an explanation” to pass on what I learned. If you have never read the story, you might find this summary informative.

The Gospel

Jesus began to make it clear to his disciples that he was destined to go to Jerusalem and suffer grievously at the hands of the elders and chief priests and scribes, to be put to death and to be raised up on the third day. Then, taking him aside, Peter started to remonstrate with him. ‘Heaven preserve you, Lord;’ he said ‘this must not happen to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are an obstacle in my path, because the way you think is not God’s way but man’s.’

Then Jesus said to his disciples, ‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it. What, then, will a man gain if he wins the whole world and ruins his life? Or what has a man to offer in exchange for his life?

‘For the Son of Man is going to come in the glory of his Father with his angels, and, when he does, he will reward each one according to his behaviour.’ (Matthew 16:21-27)

The Enquiry

See

• What is the disagreement between Jesus and Peter about? Describe it in your own words. Do you stand with Jesus? Or with Peter?

• What does commitment to Jesus require of his disciples? The apostles died as martyrs. What does this tell you about the impact of Jesus’ words on them? Does he impact your life in the same way?

• Why does Jesus accept that he will suffer and die because of his work?

Judge

• What do you think about Jesus’ message in this Gospel passage?

• Is there a better way to look at life than what Jesus presents here?

• What do you find challenging in his description of the essentials of discipleship?

Act

• What have you observed in this Gospel story that is needed in the world today and/or in your life?

• What small action can you carry out that will contribute to bringing about this transformation of the world and yourself?

• Who can you involve in your action, when, where and how often?

Image Source: James Tissot (Creator), Watercolour painting in the Brooklyn Museum: Get thee behind me Satan, Picryl, PDM 1.0

Worth reading: Allen, E.A. (2026). Pope Leo XIV: The biography. Penguin Random House.

Apology: My life is often a battle with technology and today was no different. I apologise for the delay with this Gospel Enquiry. Next week’s will be posted early to make up for the lateness of this one.

The middle chapters of Matthew’s Gospel have shown Jesus gradually seeking to build an understanding among his followers about his true identity and mission. This text, which is something of a mid-point in the Gospel narrative is set in the Northern Region of Caesarea Philippi, quite remote from the region of Galilee, most familiar to Jesus, and far flung from the city of Jerusalem, the centre of the Jewish religion.

The answer to Jesus’ question ‘Who do people say the Son of Man is?’ (Mt 6:13) suggests both that Jesus’ ministry was well known, even in this remote place, and also that this ministry was frequently associated with some of the great figures of Jewish scripture, including the prophets Elijah and Jeremiah (Mt 16:14). The question is then turned back on the disciples ‘But you … who do you say I am’ (Mt 16:15). It is Peter, once again, who speaks up and declares that Jesus is the Christ (Messiah) the Son of the living God. The recognition of Jesus as the Christ is highly significant. ‘Christ’ is the Greek term for the Hebrew word ‘Messiah’. The Messiah is the promised one of God in Jewish tradition, anointed by God and sent to save the people of Israel at the end of time. (see for example, Jeremiah 23:5–6, Isaiah 7:14, Daniel 7:13–14). The final part of the text has Jesus giving ‘strict orders not to tell anyone that he was the Christ’ (Mt 16:20) as such a claim would have been considered blasphemous by the religious leaders of the time.

Gospel Text: Matthew 16:13-20

When Jesus came to the region of Caesarea Philippi he put this question to his disciples, ‘Who do people say the Son of Man is?’ And they said, ‘Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets.’ ‘But you,’ he said ‘who do you say I am?’ Then Simon Peter spoke up, ‘You are the Christ,’ he said, ‘the Son of the living God.’ Jesus replied, ‘Simon son of Jonah, you are a happy man! Because it was not flesh and blood that revealed this to you but my Father in heaven. So I now say to you: You are Peter and on this rock I will build my Church. And the gates of the underworld can never hold out against it. I will give you the keys of the kingdom of heaven: whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.’ Then he gave the disciples strict orders not to tell anyone that he was the Christ.

See

How is the location of this account significant to its impact?

What similarities are evident in the different answers given about Jesus’ identity, including Peter’s declaration?

What is Jesus response to Peter’s declaration initially, and then at the end of the passage?

Judge

What do the answers given regarding Jesus’ identity indicate about how he was perceived?

How might the background of those in the story influenced their perceptions about Jesus’ identity?

Why might Jesus have sought to keep his identity secret?

Act

Investigate the different perceptions of Jesus in modern Christianity, for example comparing that of American Evangelical Christians to the images of Liberation Theology or Catholic Social teaching?

Research how Jesus is perceived among modern Jewish communities and how this correlates with their understanding about the Messiah?

Research how Jesus is perceived in the Qur’an and among modern Muslim communities?

Image: https://copilot.microsoft.com/chats/VZ9vm7AUYzc5BMts2rX8K

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

I remember being taught that there is no salvation outside the Church, but I rejected this because my father never went to Church, yet he was always a loving father to me. I never accepted that God would not save him.

Every Sunday in the last years of his life, he drove my Mum to Mass and sat in the car with a copy of the Sunday Times. So close, yet so far? And unlike the Canaanite woman you will meet in the Gospel. She knew that Jesus had the power to heal her daughter … and she was not a Jew.

Not long before he passed away, he expressed the desire to become a Catholic. His parents had been members of the Church of England and had their children christened. In the end, he never followed through with that desire. I guess he was finding life difficult and death caught him unawares, I think.

It is an easy trap for a westerner like me to think in a legalistic way about salvation. A short visit to Lumen Gentium made me stop and reflect on the power and beauty of encountering Jesus. And I think about the experience of receiving him when I go to Communion. I have adopted the practice of thanking him for welcoming me into his Body. And I regularly ask God to make sure He has welcomed my Dad into His heavenly kingdom.

The Gospel

Jesus left Gennesaret and withdrew to the region of Tyre and Sidon. Then out came a Canaanite woman from that district and started shouting, ‘Sir, Son of David, take pity on me. My daughter is tormented by a devil.’ But he answered her not a word. And his disciples went and pleaded with him. ‘Give her what she wants,’ they said ‘because she is shouting after us.’ He said in reply, ‘I was sent only to the lost sheep of the House of Israel.’ But the woman had come up and was kneeling at his feet. ‘Lord,’ she said ‘help me.’ He replied, ‘It is not fair to take the children’s food and throw it to the house-dogs.’ She retorted, ‘Ah yes, sir; but even house-dogs can eat the scraps that fall from their master’s table.’ Then Jesus answered her, ‘Woman, you have great faith. Let your wish be granted.’ And from that moment her daughter was well again. (Matthew 15:21-28)

The Enquiry

See

• Follow the storyline presented in this Gospel passage. What do you learn about Jesus and his mission? How does this fit with your experience of Church?

• What happens in the life of the Canaanite woman because she reaches out to Jesus for help? What does this tell you about the impact of faith in a person’s life?

• Why does the Canaanite woman persist in her interaction with Jesus? How is this story about the relevance of Church? Or your experience of Church?

Judge

• What do you make of the reaction of the disciples to the presence of a foreigner shouting at Jesus and kneeling in front of him? What does this tell you about human motives and God’s mercy?

• My parish priest always begins his introduction to the Mass by welcoming those who are passing through. Consider the contrast between his attitude and the attitude displayed by Jesus’ disciples in this Gospel story. What have you realised about the attitude ofh Jesus towards the Canaanite woman?

• Does Jesus continue to interact with you even when you reject his invitation to follow him on the journey to Calvary? How real is his interaction with you? Do you persist in your prayer for help? Or do you give in to despair?

Act

• What have you observed in this Gospel story that is needed in the world and/or in your life?

• What small action can you carry out that will contribute to bringing about this transformation of the world and yourself?

• Who can you involve in your action, when, where and how often?

Image Source: Jean Germain Drouais (Creator), French painting of the woman of Canaan at the feet of Christ (1784)(, Picryl, PDM 1.0

Worth reading: Lumen Gentium, even if you just read Chapter 1: The Mystery of the Church.

After the series of parables found in chapter 13, Matthew’s Gospel enters a new phase. In this one Jesus seems intent on having his followers gradually building an understanding of his true identity and purpose. Some commentators have proposed that Matthew’s Gospel is structured in five sections, reflecting the five books of the Torah (Pentateuch). The end of chapter 13 ushers in the third of these sections. The story of the storm on the lake is preceded by the feeding of the five thousand and the brutal death of John the Baptist. These two stories reflect both the miraculous and the terrifying, two dimensions that will come together in the story of the storm on the lake.

The disciples are sent out on the boat on their own. Jesus remains behind to pray. The day turns to night and the storm builds on the lake. The darkness and the storm together are portents of chaos and evil. The image of the boat in the storm is a frequently used symbol for the Church under persecution. The disciples are fearful and even when Jesus appears, walking on the water, they are in despair. Peter alone responds when Jesus calls out to them. He uses the title ‘Lord’ (Mt 14:28) which reveals the post-resurrection understanding of Jesus’ identity. Peter, himself walking on the water at Jesus’ behest is once again afraid and calls out to Jesus ‘Lord! Save Me!’ (Mt 14:30) a cry which aligns Jesus’ actions with the saving work of God. Jesus holds on to Peter and as they return to the boat, the storm subsides, the danger has passed and those present worship Jesus as the ‘Son of God’ (Mt 14:33).

Gospel Text: Matthew 14:22-33

Jesus made the disciples get into the boat and go on ahead to the other side while he would send the crowds away. After sending the crowds away he went up into the hills by himself to pray. When evening came, he was there alone, while the boat, by now far out on the lake, was battling with a heavy sea, for there was a head-wind. In the fourth watch of the night he went towards them, walking on the lake, and when the disciples saw him walking on the lake they were terrified. ‘It is a ghost’ they said, and cried out in fear. But at once Jesus called out to them, saying, ‘Courage! It is I! Do not be afraid.’ It was Peter who answered. ‘Lord,’ he said ‘if it is you, tell me to come to you across the water.’ ‘Come’ said Jesus. Then Peter got out of the boat and started walking towards Jesus across the water, but as soon as he felt the force of the wind, he took fright and began to sink. ‘Lord! Save me!’ he cried. Jesus put out his hand at once and held him. ‘Man of little faith,’ he said ‘why did you doubt?’ And as they got into the boat the wind dropped. The men in the boat bowed down before him and said, ‘Truly, you are the Son of God.’

See

What is Jesus doing before he comes to the disciples on the lake?

How does the storm, in the darkness of the night, impact on the disciples?

What do we learn from Peter’s experience of walking on the water with Jesus?

Judge

What circumstances present as ‘storms’ in our own experience?

What is the impact of fear on ourselves?

How does faith in Jesus affect our disposition when facing ‘storms’ on our own lives?

Act

What can we do to remain assured when faced with significant challenges?

How can our community of faith provide support to those who are experiencing challenging times?

What steps can be taken to ensure all people are welcome and supported in our community?

Image: https://christian.art/daily-gospel-reading/matthew-14-22-36-2022/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

If you could read my mind, you would find yourself in the presence of Vivien Burr, Susie Scott and Fr Gerald A. Arbuckle, SM. A strange mix of people, to be sure, but very much a part of my mind at present, and for reasons that relate to the Gospel you are about to read.

Vivien Burr is a social psychologist and works in the Department of Psychology at the University of Huddersfield. Susie Scott is Professor of Sociology at the University of Sussex. Both have written about identity as a social construct and this is why I link them with Fr Gerald and the Gospel reading.

For most of my life, I have been a social constructionist, at least by default. And I have been a Catholic for much longer than that. But religion (in my case, Catholicism) is a social construct. Fr Gerald has written about the existence of differing Catholic identities in the Church. And while I do not know anything about the religious beliefs and practices of Burr and Scott, I do know that they acknowledge the part that religion plays in society.

More important than this is Fr Gerald’s emphasis on Jesus’ appeal to people’s imaginations through his storytelling and through miracles that reveal the amazing power of God, as you will find in this Gospel. I am sure that there is a strong relationship between Cardijn’s See, Judge, Act method, which is used here, and the lesson about faith that Jesus teaches through his solidarity with the poor. All is gift and there will always be more than enough for each and every person who relates with God.

The Gospel

When Jesus received the news of John the Baptist’s death he withdrew by boat to a lonely place where they could be by themselves. But the people heard of this and, leaving the towns, went after him on foot. So as he stepped ashore he saw a large crowd; and he took pity on them and healed their sick.

When evening came, the disciples went to him and said, ‘This is a lonely place, and the time has slipped by; so send the people away, and they can go to the villages to buy themselves some food.’ Jesus replied, ‘There is no need for them to go: give them something to eat yourselves.’ But they answered ‘All we have with us is five loaves and two fish.’ ‘Bring them here to me’ he said. He gave orders that the people were to sit down on the grass; then he took the five loaves and the two fish, raised his eyes to heaven and said the blessing. And breaking the loaves handed them to his disciples who gave them to the crowds. They all ate as much as they wanted, and they collected the scraps remaining; twelve baskets full. Those who ate numbered about five thousand men, to say nothing of women and children. (Matthew 14:13-21)

The Enquiry

See

• What is the major difference between the apostles’ attitude towards the thousands who came to listen to Jesus and that of Jesus himself? Have you ever, like the apostles, made excuses to avoid helping people in need?

• How are those who choose to follow Jesus impacted by their decision (Look at the people who are fed and the apostles.)? What experiences have you had that validate the Gospel story?

• Why does Jesus resist the pressure to conform to his apostles’ lack of concern for the people who have travelled to listen to him?

Judge

• Do you accept that Jesus fed thousands of people with just a few loaves and some fish? Or do you find yourself looking for an acceptable interpretation?

• What would life be like if we looked at the world in the way that Jesus does?

• What do you find difficult to accept in this story and use it to shape your life in imitation of Jesus?

Act

• What have you observed in this Gospel story that is needed in the world?

• What small action can you carry out that will contribute to bringing about this transformation of the world and yourself?

• Who can you involve in your action, when, where and how often?

Image Source: Fr Lawrence Lew OP (Creator), Jesus feeds the Five Thousand, Detail from a medieval stained glass window in the Victoria & Albert Museum, London., Flickr, CC BY-NC-ND 2.0

Suggested Reading:

Arbuckle, G.A. (2013). Catholic identity or identities? Rebounding ministries in chaotic times. Liturgical Press.

Burr, V. (1993). Social constructionism (2nd edition). Routledge.

Scott, S. (2015). Negotiating identity: Symbolic interactionist approaches to social identity. Polity Press.

This text concludes the series of parables in chapter 13 of Matthew’s Gospel with three brief similitudes. The first two, the hidden treasure (Mt 13:44) and the fine pearls (Mt 13:45-46) are very alike in their emphasis while the third, the parable of the dragnet (Mt 13:47-50) provides a very different perspective. The common theme is the kingdom of heaven, to which all three images are likened. The text concludes with a focus on understanding, which has been critical throughout the chapter, and a curious ‘mini-parable’ about a householder who ‘brings out from his storeroom things both old and new’ (Mt 13:52)

The first two parables in this text have the shared meaning of recognising the immense value of the kingdom of heaven, a worth which his unsurpassed and of greater value than all that we are and all that we have. The Gospel reminds us that the kingdom of heaven should be sought and embraced, no matter what the cost. The parable of the dragnet includes two powerful images. The first is a universal gathering, inclusive of all. A reminder to Matthew’s first century audience that the Gospel is for all people, not just the children of Israel. Then there is a sorting between the ‘wicked and the just’ (Mt 13:51). A judgement based on actions, not on race, religion or status.

The concluding verses return to the importance of understanding. It juxtaposes the idea of a scribe who is an expert in the law with that of a disciple who seeks to learn. The reference to things old and new is, most likely alluding to the tradition of the Hebrew scriptures, the Torah and the new revelation of God in Jesus. These two, properly understood, draw from and inform one another to provide a more complete understanding of Jesus’ message.

Gospel Text: Matthew 13:44-52

Jesus said to the crowds, ‘The kingdom of heaven is like treasure hidden in a field which someone has found; he hides it again, goes off happy, sells everything he owns and buys the field.

‘Again, the kingdom of heaven is like a merchant looking for fine pearls; when he finds one of great value he goes and sells everything he owns and buys it.

‘Again, the kingdom of heaven is like a dragnet cast into the sea that brings in a haul of all kinds. When it is full, the fishermen haul it ashore; then, sitting down, they collect the good ones in a basket and throw away those that are no use. This is how it will be at the end of time: the angels will appear and separate the wicked from the just to throw them into the blazing furnace where there will be weeping and grinding of teeth.

‘Have you understood all this?’ They said, ‘Yes.’ And he said to them, ‘Well then, every scribe who becomes a disciple of the kingdom of heaven is like a householder who brings out from his storeroom things both new and old.’

See

What similar point is emphasised in the first two parables?

What does the parable of the dragnet convey about the kingdom of heaven?

What is the basis for keeping or rejecting the catch from the dragnet?

Judge

What does the phrase about a scribe becoming a disciple suggest about the process of learning in life?

What does this text indicate about the relationship between the Hebrew Scriptures (Old Testament) and the New Testament?

In what other areas should the dimensions of ‘old’ and ‘new’ be brought together?

Act

What steps can we take to ensure that we value the kingdom of heaven above all else?

What actions can we undertake to ensure that the universal and inclusive character of the kingdom of heaven is evident in our communities?

What do we need to do to ensure that traditional approaches and new ideas can work well together in our communities?

Image: https://christian.art/daily-gospel-reading/matthew-13-44-46-2023/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

Jesus is a master storyteller, indeed, the model for all storytellers. He uses elements from life, familiar to his listeners, to teach them and us about God.

They (We) are challenged to recognise God’s presence in the small and ordinary things in life and to have faith in the goodness of God.

At a time when world leaders are hell-bent of destroying the good will of people and nations, we can step aside and observe the tiny, almost imperceptible acts of kindness and the everyday tasks of ordinary people and recognise the Spirit of God building the kingdom of heaven.

Let us give thanks to God for the stories Jesus shares with us. May God’s Kingdom come. May God’s Will be done on earth, as it is in Heaven.

The Gospel

Jesus put another parable before the crowds: ‘The kingdom of heaven may be compared to a man who sowed good seed in his field. While everybody was asleep his enemy came, sowed darnel all among the wheat, and made off. When the new wheat sprouted and ripened, the darnel appeared as well. The owner’s servants went to him and said, “Sir, was it not good seed that you sowed in your field? If so, where does the darnel come from?” “Some enemy has done this” he answered. And the servants said, “Do you want us to go and weed it out?” But he said, “No, because when you weed out the darnel you might pull up the wheat with it. Let them both grow till the harvest; and at harvest time I shall say to the reapers: First collect the darnel and tie it in bundles to be burnt, then gather the wheat into my barn.”’

He put another parable before them: ‘The kingdom of heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the biggest shrub of all and becomes a tree so that the birds of the air come and shelter in its branches.’

He told them another parable: ‘The kingdom of heaven is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.’

In all this Jesus spoke to the crowds in parables; indeed, he would never speak to them except in parables. This was to fulfil the prophecy: I will speak to you in parables and expound things hidden since the foundation of the world.

Then, leaving the crowds, he went to the house; and his disciples came to him and said, ‘Explain the parable about the darnel in the field to us.’ He said in reply, ‘The sower of the good seed is the Son of Man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the evil one; the enemy who sowed them, the devil; the harvest is the end of the world; the reapers are the angels. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of Man will send his angels and they will gather out of his kingdom all things that provoke offences and all who do evil, and throw them into the blazing furnace, where there will be weeping and grinding of teeth. Then the virtuous will shine like the sun in the kingdom of their Father. Listen, anyone who has ears!’ (Matthew 13:24-43)

The Enquiry

See

• What do you observe about the world described by Jesus through the parables he uses in this Gospel passage? How similar to or different is it from the world that you experience?

• What impact do Jesus’ stories have on the world then and now? Are people more hopeful or more despairing because of his stories?

• Why does Jesus tell these stories? What has been forgotten by his followers that they need to be reminded about by him?

Judge

• What do you think about Jesus’ message? Is it something you need to hear? Or is our world too far off course for his message to be relevant?

• What would the world be like today if people needed his message?

• What is there about his parables that you find hard to accept?

Act

• What change do you want to bring about in the world and in yourself?

• What small action can you carry out that will contribute to bringing about this transformation in yourself and in the world?

• Who can you involve in your action, when, where and how often?

Image Source: Fr Lawrence Lew OP (Creator), Parable of the Mustard Seed, Stained glass window from the Episcopal National Cathedral in Washington DC., Flickr, CC BY-NC-ND 2.0

Chapter 13 of Matthew’s Gospel is almost entirely devoted to parables, mostly focusing on God’s Kingdom, or, as Matthew calls it, the Kingdom of Heaven. Parables come in a number of different forms, however, they are almost always intriguing moral stories, drawing on circumstances familiar to the audience but often containing a twist in the story which catches the listener by surprise. The first of these parables is the well known Parable of the Sower. Using imagery familiar to audience Jesus tells the tale of seeds that sprout and those that fail, due to the quality of the soil in which they are planted. The intrigue in this story is the size of the yield, beyond any that the audience would have experienced. Michael Fallon writes that they would ‘have wondered what kind of seed could produce such an unbelievable crop’. https://mbfallon.com/matthew_commentary/matthew_13,1-52.pdf

The final part of this text provides an allegorical interpretation of the parable where the seed is identified as the ‘word of the kingdom’ (Mt 13:19) and the impediments to its growth are identified as a lack of understanding, trials and the lure of riches. The one who hears the word and understands it is the one who yields the extraordinary harvest.

This focus on ‘understanding’ leads back to the middle section of the text as Jesus explains why he speaks in parables. In doing so he sets up a juxtaposition between those understand and those who refuse to hear or see because their hearts have ‘grown coarse’ (Mt 13:15) and who have, in effect, closed themselves to the word and the possibility of healing and conversion. The parables are, therefore, both an insight into the Kingdom for those open to the word and an intriguing invitation to those who are not.

Gospel Text: Matthew 13:1-23

Jesus left the house and sat by the lakeside, but such large crowds gathered round him that he got into a boat and sat there. The people all stood on the beach, and he told them many things in parables.

He said, ‘Imagine a sower going out to sow. As he sowed, some seeds fell on the edge of the path, and the birds came and ate them up. Others fell on patches of rock where they found little soil and sprang up straight away, because there was no depth of earth; but as soon as the sun came up they were scorched and, not having any roots, they withered away. Others fell among thorns, and the thorns grew up and choked them. Others fell on rich soil and produced their crop, some a hundredfold, some sixty, some thirty. Listen, anyone who has ears!’

Then the disciples went up to him and asked, ‘Why do you talk to them in parables?’ ‘Because’ he replied, ‘the mysteries of the kingdom of heaven are revealed to you, but they are not revealed to them. For anyone who has will be given more, and he will have more than enough; but from anyone who has not, even what he has will be taken away. The reason I talk to them in parables is that they look without seeing and listen without hearing or understanding. So in their case this prophecy of Isaiah is being fulfilled:

You will listen and listen again, but not understand,

see and see again, but not perceive.

For the heart of this nation has grown coarse,

their ears are dull of hearing, and they have shut their eyes,

for fear they should see with their eyes,

hear with their ears,

understand with their heart,

and be converted

and be healed by me.

‘But happy are your eyes because they see, your ears because they hear! I tell you solemnly, many prophets and holy men longed to see what you see, and never saw it; to hear what you hear, and never heard it.

‘You, therefore, are to hear the parable of the sower. When anyone hears the word of the kingdom without understanding, the evil one comes and carries off what was sown in his heart: this is the man who received the seed on the edge of the path. The one who received it on patches of rock is the man who hears the word and welcomes it at once with joy. But he has no root in him, he does not last; let some trial come, or some persecution on account of the word, and he falls away at once. The one who received the seed in thorns is the man who hears the word, but the worries of this world and the lure of riches choke the word and so he produces nothing. And the one who received the seed in rich soil is the man who hears the word and understands it; he is the one who yields a harvest and produces now a hundredfold, now sixty, now thirty.’

See

In this text, what disposition is seen as the main impediment to understanding the word?

What are the other factors identified that prevent the ‘word’ from yielding a harvest?

The harvest yield of thirty, sixty or a hundred fold are unheard of amounts for Jesus’ audience. How might the aspect of this extraordinary harvest changed the impact of the parable?

Judge

What factors, in today’s world, would align with the allegorical explanation of the parable?

How might preconceived ideas and prejudices impact on how we see the word of God at work in our world today?

Parables make an appeal to understanding beyond traditional logic. What other types of communication might be effective in preaching the ‘word’ today?

Act

What steps can I take to ensure that my eyes, ears and heart remain open to unexpected signs of God’s Kingdom today?

How can I help others, family, friends etc. avoid becoming cynical and closed to conversion and healing?

How can I help spread the word of God today in ways that go beyond traditional logic?

Image: https://christian.art/daily-gospel-reading/matthew-13-1-9-2024/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

Many years ago, I was invited to join the staff of a Catholic secondary school. I went along armed with my guitar and some songs that were part of the liturgical life of the parish to which I belonged.

One song proved to be very popular. It was Jesus, Lover of My Soul, by John Ezzy, Daniel Grul & Steve Mcpherson. More than twenty years later, it was still being sung by students who thought it was not cool to sing at Mass. The song became the de facto College anthem and was even sung at the end of the annual Year 12 and Old Boys AFL encounter. Just picture it: around forty sweaty males standing in a circle, arms linked, singing “Jesus, I will never let you go.”

There is so much we can learn about following Jesus in the Gospel passage presented for this enquiry. How can Jesus be yoked to so many people except through a shared faith and a shared commitment to being accompanied by him and to learn from him? It is only by imitating him that we will be transformed and the world also. We walk together by faith and not by sight.

The Gospel

Jesus exclaimed, ‘I bless you, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do. Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.

‘Come to me, all you who labour and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.’ (Matthew 11:25-30)

The Enquiry

See

• There are three parts to this reading. What links can you make between the three parts?

• What does Jesus promise to those who follow him? How will life change for those who choose to “imitate” him?

• What do we learn about what motivates Jesus?

Judge

• What does Jesus reveal about his relationship with God? What does he reveal about how to have the same type of relationship with God? What do you think about this revelation?

• What is it like being “yoked” with Jesus? In which parts of your life do you try to imitate him?

• In which part(s) of your life do you avoid thinking “what would Jesus do?” What prevents you from seeking his presence and love in those parts of your life?

Act

• What would change in the world if people with power chose to follow Jesus?

• What small action can you carry out that will contribute to bringing about this transformation in yourself and in the world?

• Who can you involve in your action, when, where and how often?

Image Source: Lauri A. Hogle (Creator), Casting all our anxiety on Jesus our healer. In Laurihogle.com, CCC 1.0

From time to time, the Sunday Gospels throw up a passage which is somewhat troubling to read. This is certainly true of this text from Jesus’ discourse on discipleship in Matthew. Surely Jesus is not setting up a choice between familial relationships and discipleship. Yet, as the preceding parts of this discourse indicate, the choice of discipleship will indeed divide families and during time of persecution family members may well turn on one another. Jesus is warning his followers that the path they are choosing is a difficult one. For the first time, in Matthew’s Gospel, Jesus refers to the cross, a foreshadowing of his own fate and, indeed of some of those who followed him.

The second part of the passage, verses 40-42, sets an inclusive and universal tone. Anyone who welcomes … anyone who ‘gives so much as a cup of cold water’ (Mt 10:42) … will be rewarded. The promise of reward is for anyone and everyone, without distinction. Based on hospitality rather than heritage, creed or status. All who welcome the proclamation of God’s reign will be rewarded. This inclusive tone is reminiscent of Paul’s letter to the Galatians … ‘there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.’ (Gal 3:28). Both the Gospel text and the letter to the Galatians highlight the radically inclusive focus of Jesus’ message. An invitation without restriction and a community without distinction, proclaiming the love of God whatever the cost.

Gospel Text: Matthew 10:37-42

Jesus instructed the Twelve as follows: ‘Anyone who prefers father or mother to me is not worthy of me. Anyone who prefers son or daughter to me is not worthy of me. Anyone who does not take his cross and follow in my footsteps is not worthy of me. Anyone who finds his life will lose it; anyone who loses his life for my sake will find it.

‘Anyone who welcomes you welcomes me; and those who welcome me welcome the one who sent me.

‘Anyone who welcomes a prophet will have a prophet’s reward; and anyone who welcomes a holy man will have a holy man’s reward.

‘If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will most certainly not lose his reward.’

See

In this text, what do the comments of familial relationships highlight?

What do we understand from the idea of taking up a cross and following in the footsteps of Jesus?

What meaning do we take from the words ‘anyone who welcomes you, welcomes me’?

Judge

In what ways do the values of the Gospel lead to conflict and discrimination today?

What aspects of our modern societies work against the call to show hospitality?

What types of people may not feel welcome in our Church communities today?

Act

What sacrifices do I need to make in order to live in fidelity to the Gospel?

What actions can I take to show hospitality to others?

What can we change, in our Church communities, to ensure all feel welcome?

Image: https://copilot.microsoft.com/chats/cYzn7haQAToADi866QiFU

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

Recently, an Australian political leader called for a monocultural Australia. She is not alone in promoting the view that in Australia progress can only be achieved through uniformity. It is not a view that I hold. And as I prepared this Gospel Enquiry, I found myself focusing on the gift of human dignity, which God gives to every human being,

Pope Leo XIV wrote in his encyclical Magnifica Humanitas, that “together … [in dialogue with all men and women of our time], we seek to identify new paths for the common good and for promoting a dignified life for all” (MH, 2).

The Gospel you are about to read provides us with the principle governing the paths we take to ensure the dignity of all people: “the presence of Christ, who comes and guides history toward its fulfilment” (MH,22).

So, may we be courageous people who trust Jesus to guide us and whose Spirit will strengthen us as we speak and act in his name.

The Gospel

Jesus instructed the Twelve as follows: ‘Do not be afraid. For everything that is now covered will be uncovered, and everything now hidden will be made clear. What I say to you in the dark, tell in the daylight; what you hear in whispers, proclaim from the housetops.

‘Do not be afraid of those who kill the body but cannot kill the soul; fear him rather who can destroy both body and soul in hell. Can you not buy two sparrows for a penny? And yet not one falls to the ground without your Father knowing. Why, every hair on your head has been counted. So there is no need to be afraid; you are worth more than hundreds of sparrows.

‘So if anyone declares himself for me in the presence of men, I will declare myself for him in the presence of my Father in heaven. But the one who disowns me in the presence of men, I will disown in the presence of my Father in heaven.’ (Matthew 10:26-33)

The Enquiry

See

• What happens in this scene from Matthew’s Gospel? What do you learn about Jesus and his mission from his instructions to his apostles? What do you learn about the society in which he and his apostles live?

• Are fear and courage relevant in this Gospel? What do you know about the apostles that tells you how they were affected by what Jesus tells them?

• Why does Jesus speak to his disciples in this way? What has he experienced about his followers that would lead him to warn them about the people they will meet?

Judge

• How have you been affected by Jesus’ instructions that you have read in this Gospel?

• What is Jesus’ ideal world like? Where and when have you experienced this world?

• What does Jesus say here that makes you feel uncomfortable about how you live your life? What does he say that gives you hope for yourself and for the world?

Act

• Based on what you have read in this Gospel, what is the change in you and in the world to which Jesus commits himself?

• What small action can you carry out that will contribute to bringing about this change in yourself and in the world?

• Who can you involve in your action, when, where and how often?

Image Source: Adolf Jutz (1887-1045) (Creator), Graphic of the Sermon on the Mount (Matthew 5:1-7:28). In the National Museum in Szczecin, Poland. muzeach.pl, PDM 1.0

This Gospel text begins with an expression of Jesus’ compassion for the people in their suffering. In earlier chapters of the Gospel it is Jesus himself who responds to this suffering through his ministry of healing (Mt 4:23, 8:3, 9:33). Now, it is the turn of the apostles to continue this ministry, just as they had observed, while following Jesus. The text includes the often quoted reflection on Mission that ‘the harvest is rich but the labourers are few’ (Mt 9:37). The Mission of the disciples is to be twofold – proclaiming that the Kingdom of God is close at hand, just as Jesus had done at the beginning of his ministry (Mt 4:17), and healing the sick, cleansing lepers etc. which had also been central to Jesus’ ministry.

One of Matthew’s key concerns, in writing this Gospel, seems to have been to show that Jesus truly is the Messiah (Christ) promised to the people of Israel. This is often done through quoting texts from the Hebrew Scriptures as being fulfilled in the life and ministry of Jesus. In this Gospel text, there are two echoes of that motif. First, the naming of the twelve apostles, with the number twelve symbolically corresponding with the twelve tribes of Israel. Second, the instruction to go only to the ‘lost sheep of the House of Israel’ (Mt:10;6) rather than the territory of the Gentiles or Samaritans. Underlining the privileged position of the people of Israel to be given the Messiah is a strong indication of Matthew’s purpose. This restriction on the mission of the apostles seems to be at odds with the evident practice of Jesus and his disciples and, most notably with the final commissioning of the disciples where they are told to ‘make disciples of all nations’ (Mt 28:19).

Gospel Text: Matthew 9:36-10:8

When Jesus saw the crowds he felt sorry for them because they were harassed and dejected, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is rich but the labourers are few, so ask the Lord of the harvest to send labourers to his harvest.’

He 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.

These are the names of the twelve apostles: first, Simon who is 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 Thaddaeus; Simon the Zealot and Judas Iscariot, the one who was to betray him. 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. And as you go, proclaim that the kingdom of heaven is close at hand. Cure the sick, raise the dead, cleanse the lepers, cast out devils. You received without charge, give without charge.’

See

What does the commissioning of the apostles suggest about Jesus’ approach to his mission?

Before commissioning the apostles, Jesus is affected by the situation of the crowds. How does his compassion for their plight influence his actions?

Jesus likens the crowds to ‘sheep without a shepherd’. What does this observation suggest about the religious leaders in their community?

Judge

Who, in our own world, are the labourers who are being called to the harvest?

Who, in our society today, are ‘harassed and dejected’ and in need of our compassion?

Who, in today’s world, are failing to be a ‘shepherd’ to those who are harassed and rejected?

Act

What actions am I called to in bringing God’s Kingdom to fruition in my own circumstances?

How do I help others recognise that God’ Kingdom is near to them?

How can I engage others in works of healing and compassion?

Image: https://christian.art/daily-gospel-reading/matthew-9-35-10-1-5a-6-8-2024/

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/matthew.html

https://ncec.catholic.edu.au/faith/scripture-resources/

Introduction

We celebrate the Feast of the Most Holy Body and Blood of Christ on this day. Often known as “Corpus Christi,” the feast is celebrated in many places around the world with much joy and with processions. And no wonder: it is the celebration of the Real Presence of Christ in the Eucharist.

I have always believed in the presence of Christ in the Eucharist and I cherish that brief moment after receiving Holy Communion at Mass when I am united with him and with all who profess belief in him as the Son of God.

The Pastoral Constitution on the Church in the Modern World (Gaudium et Spes) was the final document promulgated at end of the Second Vatican Council. In Chapter Three, which reflects on the human experience, “namely, that the great advantages of human progress are fraught with grave temptations” (GS 37), can be found a statement worthy of reflection by those who engage in this Gospel Enquiry:

The Lord left behind a pledge of this hope and strength for life’s journey in that sacrament of faith where natural elements refined by man are gloriously changed into His Body and Blood, providing a meal of brotherly solidarity and a foretaste of the heavenly banquet (GS, 38).

The “hope and strength” the Council Fathers refer to in this statement can be found in the promise Jesus makes to all who accept him as “the living bread which has come down from heaven.”

The Gospel

Jesus said to the crowd: ‘I am the living bread which has come down from heaven. Anyone who eats this bread will live for ever; and the bread that I shall give is my flesh, for the life of the world.’

Then the Jews started arguing with one another: ‘How can this man give us his flesh to eat?’ they said.

Jesus replied: ‘I tell you most solemnly, if you do not eat the flesh of the Son of Man and drink his blood, you will not have life in you. Anyone who does eat my flesh and drink my blood has eternal life, and I shall raise him up on the last day.

‘For my flesh is real food and my blood is real drink. He who eats my flesh and drinks my blood lives in me and I live in him. As I, who am sent by the living Father, myself draw life from the Father, so whoever eats me will draw life from me.

‘This is the bread come down from heaven; not like the bread our ancestors ate: they are dead, but anyone who eats this bread will live for ever.’ (John 6:51-58)

The Enquiry

See

• What does Jesus say about life, death and eternal life? What is the significance of his references to flesh and blood, to eating and drinking, and to bread?

• How have Jesus’ words about his flesh and blood impacted the world?

• Why was there a need for Jesus to speak to his followers in this way?

Judge

• Where does Jesus fit into your view of the world? Is he “the living bread … from heaven” in your life?

• If you are committed to following Jesus, how is your life different because of your commitment to him?

• What do you find challenging about Jesus’ message to those who gathered to listen to him?

Act

• Prompted by what Jesus says in this Gospel, what are you being called to change in your life and in the world?

• What small action can you carry out that will contribute to bringing about the change that God wants to see in you and in the world?

• Who can you involve in your action, when, where and how often?

Image Source: Lawrence Lew OP (Creator), Saints around the Cross (part of the east window of St George’s Cathedral, Southwark - stained glass prepared by Harry Clarke),.Flickr, CC BY-NC 2.0

Introduction

There was a time when I did not give any thought to the Holy Spirit, even though I had been confirmed and I had been a sponsor for young people who had asked me to take on that role. And when I conducted research into some religious education teachers’ personal constructs of revelation, I realised that I wasn’t alone in not giving the Holy Spirit a place in my faith. By that time, though, my eyes had been opened, thanks to the opportunity to work on a religious education guidelines project.

I have come to realise that in my faith I have tended to skate on the surface, unaware of the riches below, much like the flat earth image with the elephants below the surface holding the world in balance. How can there be Three Persons in one God without the Holy Spirit?

Curiosity is an amazing gift. Progress is made because people are curious about life in all its forms. Even though the shamrock story associated with St Patrick is often discredited by critics, it makes sense that such an apostolic figure as St Patrick would seek ways of explaining the mystery of the Holy Trinity to people he evangelised.

And so, in this Gospel Enquiry, I find myself wondering about the role played by the Holy Spirit in the lives of those who profess faith in God’s only Son.

The Gospel

Jesus said to Nicodemus: ‘God loved the world so much that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life. For God sent his Son into the world not to condemn the world, but so that through him the world might be saved. No one who believes in him will be condemned; but whoever refuses to believe is condemned already, because he has refused to believe in the name of God’s only Son.’ (John 3:16-18)

The Enquiry

See

• What does this passage tell you about who is in control of what happens in the world? And what does “believe in the name of God’s only Son” mean?

• When I was very young, I was taught to bow my head at the name of Jesus. It is now a reflex action. Is this all that is required to be saved by God? Or is there more to be done? What is offered to those who choose to believe in Jesus? What will happen to those who refuse to acknowledge Jesus as the Son of God?

• Why did God become man? What does this reveal about God?

Judge

• What do you make of this meeting between Nicodemus and Jesus? Where and how does it fit in your worldview?

• What is God’s reason for sending his Son? How is God’s action a reflection of your own involvement with the world?

• Jesus says “God loved the world so much ….” What is the meaning of the word “love” as it is used here? How do you use the word? Is there any difference between the meaning you give the word and God’s meaning? Why?

Act

• What does God want to change in/about the world? Is this how you have viewed the mission of all who follow Jesus? What, then, do you want to change in yourself to align yourself with Jesus?

• What small action can you carry out that will contribute to bringing about the change that God wants to see in the world?

• Who can you involve in your action, when, where and how often?

Image Source: Sharon Tate Soberon (Creator), “Eternal life” - John 3:16, Flickr, CC BY-ND 2.0

The Gospel for the Feast of Pentecost is, in fact, a shorter version of the Gospel for the First Sunday after Easter, which is also known as Divine Mercy Sunday. On that occasion the Gospel Enquiry focused on the theme of peace – that reflection can be found here: https://reflections.josephcardijn.com/p/gospel-enquiry-what-if-peace-is-a . On this occasion, the focus will be on the somewhat opposite poles of fear and joy which are both prominent themes in this text.

The setting of the Gospel is the day of the resurrection. Not surprisingly, the disciples are in hiding, afraid that, having killed Jesus, the authorities would now come after his followers. The symbolism of closing themselves in a room call to mind the paralysis of fear where the sufferer is simply unable to act, even for their own good. The appearance of the risen Jesus among them is a transformative moment for the disciples. The text tells us that they ‘were filled with joy’ (Jn 20:20). Immediately after, following his second greeting of peace, Jesus bestows the Spirit on the disciples and commissions them with the gift of forgiveness.

The transformation from a state of fear to one of joy and from a disposition of paralysis to one of mission are profound indicators of the Spirit at work in the lives of the disciples. It is a very pertinent reminder, to today’s disciples, on this Feast of Pentecost, that the Holy Spirit can transform human experience from fear to joy and can impel individuals and communities to act, in the name of God’s Kingdom.

Gospel Text: John 20:19-23

In the evening of the first day of the week, the doors were closed in the room where the disciples were, for fear of the Jews. Jesus came and stood among them. He said to them, ‘Peace be with you’, and showed them his hands and his side. The disciples were filled with joy when they saw the Lord, and he said to them again, ‘Peace be with you’.

‘As the Father sent me,

so am I sending you.’

After saying this he breathed on them and said:

‘Receive the Holy Spirit.

For those whose sins you forgive,

they are forgiven;

for those whose sins you retain,

they are retained.’

See

How does the greeting of Jesus, to the disciples, compare to their original disposition?

What is the impact of the presence of the risen Jesus on his disciples?

How is the relationship between the coming of the Spirit and the idea of mission shown in this text?

Judge

What situations lead to a ‘paralysis’ due to fear in my own experience?

How can the actions of others lead some people to experience fear?

What does it mean to have joy in a world which is so often characterised by cynicism and mistrust?

Act

How can I respond, in my own circumstances, to the call to mission from the coming of the Spirit?

How can I contribute to overcoming fear and in others?

In what ways can I bring joy to others?

Image: https://copilot.microsoft.com/chats/8Ce3yZNERXrZsAcKe8mcU

Gospel Text https://www.universalis.com/Australia/1100/mass.htm

Further Reading:

https://mbfallon.com/john.htm

https://ncec.catholic.edu.au/faith/scripture-resources/