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/

Introduction

There was a time when “Ascension Thursday” was part of my vocabulary and experience, just like fasting from midnight before going to Mass and receiving Jesus in Holy Communion. Today, we imagine that seven equals ten and we fast for just one hour before going to Communion; or we realise that the emphasis ought to be on being missionary disciples, not blindly sticking to externals.

One of my blessings that God gifts me is to be invited to join a group of young adults to help them develop their familiarity with See, Judge, Act. What impresses me about them is not their commitment to attending meetings so much as their commitment to putting their faith into action.

At a recent meeting, they reflected on actions that they have committed to and their efforts to draw others into their actions. It struck me as I listened to them, that they were living the message of this Gospel, almost two thousand years after Jesus commissioned his disciples to continue his work.

Yes, indeed, I am blessed. May this Gospel bring you God’s blessings as you engage in this Enquiry.

The Gospel

The eleven disciples set out for Galilee, to the mountain where Jesus had arranged to meet them. When they saw him they fell down before him, though some hesitated. Jesus came up and spoke to them. He said, ‘All authority in heaven and on earth has been given to me. Go, therefore, make disciples of all the nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time.’ (Matthew 28:16-20)

The Enquiry

See

• This Gospel story is sometimes referred to as “The Great Commission.” Imagine that you hear the Gospel being proclaimed at Mass. What do you hear? What do you learn about Jesus from this Gospel?

• What has been the impact of Jesus’ directions to his disciples? How has his meeting with his disciples affected you and those close to you?

• Why do most of the disciples fall down before Jesus? What does this tell you about them? What about the few who “hesitated”? Is hesitation significant?

Judge

• How does this story fit with your experience of being a Christian? Do you see yourself as someone who has been sent by Jesus to be one of his missionaries?

• Does Jesus commission his followers to get involved in social justice situations, eg, the plight of the Lebanese in Beirut, or the people left homeless because of the cost-of-living crisis in your city, or those whose lives have been ruined by some form of addiction?

• Does meeting Jesus in this Gospel make you feel uncomfortable? What does Jesus say that challenges you about how you live your faith?

Act

• How would you describe the mission of the lay faithful (those who are baptised, but who are not priests, brothers or nuns) in the world you experience?

• What small action can you carry out to help to accomplish this mission?

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

Image Source: Lyricmac at English Wikipedia (Creator), The Great Commission, at the Cathedral Parish of Saint Patrick in El Paso Wikimedia, CC BY 2.5

This text, from the Liturgy of the Sixth Sunday of Easter, is part of a long discourse in John’s Gospel, from the setting of the Last Supper. It is a discourse replete with assurances from Jesus that he will not abandon his disciples such as: ‘I will not leave you orphans, I will come back to you’ (Jn 14:18). It is also a discourse which focuses strongly on the Holy Spirit, ‘the Advocate’ (Jn 14:16) and the theme of love. Rather than calling for belief from the disciples Jesus asks them to love him, and to keep his commandments (Jn 14:15 & 21). The motif of the Spirit has been prominent in earlier parts of the Gospel including at Jesus’ baptism (Jn 1:32-33), in the encounter with Nicodemus (Jn 3:5-8) and in the image of living water with the Samaritan Women (Jn 4:10-14). Now, in the Last Supper discourse, it takes centre stage.

The Holy Spirit, in this text, is given two titles, ‘the advocate’ (Jn 14:16) and ‘the Spirit of truth’ (Jn 14:17). The meanings behind these two titles shapes the understanding of the Holy Spirit and invites reflection on the role of the Spirit in contemporary discipleship. Many claim that their discipleship is guided by this Spirit of Truth, however, the true test of this claim is in the Gospel text ‘if you love me you will keep my commandments’ (Jn 14:15) and the fundamental commandment given in the previous chapter ‘love one another, as I have loved you so you must love one another’ (Jn 13:34). If love for one another is present, then surely, that discipleship bears the imprint of the Spirit of Truth

Gospel Text: John 14:15-21

Jesus said to his disciples:

‘If you love me you will keep my commandments.

I shall ask the Father,

and he will give you another Advocate

to be with you for ever,

that Spirit of truth

whom the world can never receive

since it neither sees nor knows him;

but you know him,

because he is with you, he is in you.

I will not leave you orphans;

I will come back to you.

In a short time the world will no longer see me;

but you will see me,

because I live and you will live.

On that day you will understand that I am in my Father

and you in me and I in you.

Anybody who receives my commandments and keeps them

will be one who loves me;

and anybody who loves me will be loved by my Father,

and I shall love him and show myself to him.’

See

What do we understand by the use of the terms ‘Advocate’ and ‘Spirit of Truth’ to refer to the Holy Spirit in this text?

What examples of discipleship can we see that are clearly reflective of love of God and love of one another?

Where can we see claims of discipleship which seem to be at odds with love of God and love of one another?

Judge

In our contemporary experience, what does it mean to show love, as Jesus called for from his disciples?

How do we understand the role of the Spirit in this Gospel text?

How do we see the relationship between the Spirit, love and discipleship in this text?

Act

What steps can I take to be more receptive to the urging of the Holy Spirit in my own life?

What can I do to show love to those people that I simply do not like?

How can I allow the Spirit be ‘advocate’ through my own spheres of influence?

Image: https://copilot.microsoft.com/chats/AKccC1nvNY8CKgXSS2LEH

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/

Introduction

The See, Judge, Act method used in this and other Gospel Enquiries was developed by Cardinal Joseph Cardijn. He gave a series of lectures in 1949, which he titled “The young worker faces life.” His third lecture was about the “mystery of vocation.” I choose this lecture because it relates to the Gospel we are about to read.

Cardijn said to the YCW leaders who had gathered at Godinne, in Belgium,

“God calls everyone without exception … Unceasingly He goes on calling all people.” God’s call is to every person to know, love and serve God, here on earth and to be happy with God in heaven forever.

I memorised this statement when I was in primary school and I have carried it with me ever since as a prayer and as a reminder of my vocation, given to me when I was baptised.

When Cardijn addressed the YCW leaders in 1949, he said, “Witnesses to Christ are needed today in the whole of life, in all the aspects of life, in all the problems of life.” This truth of faith underpins what is often referred to as the lay apostolate: all lay people are called to give witness to Christ, who is the way, the truth and the life.

The Gospel

Jesus said to his disciples:

‘Do not let your hearts be troubled. Trust in God still, and trust in me. There are many rooms in my Father’s house; if there were not, I should have told you. I am going now to prepare a place for you, and after I have gone and prepared you a place, I shall return to take you with me; so that where I am

you may be too. You know the way to the place where I am going.’

Thomas said, ‘Lord, we do not know where you are going, so how can we know the way?’

Jesus said: ‘I am the Way, the Truth and the Life. No one can come to the Father except through me. If you know me, you know my Father too. From this moment you know him and have seen him.’

Philip said, ‘Lord, let us see the Father and then we shall be satisfied.’

‘Have I been with you all this time, Philip,’ said Jesus to him ‘and you still do not know me? To have seen me is to have seen the Father, so how can you say, “Let us see the Father”? Do you not believe that I am in the Father and the Father is in me? The words I say to you I do not speak as from myself: it is the Father, living in me, who is doing this work. You must believe me when I say that I am in the Father and the Father is in me; believe it on the evidence of this work, if for no other reason. I tell you most solemnly,

whoever believes in me will perform the same works as I do myself,

he will perform even greater works, because I am going to the Father.’ (John 14:1-12)

The Enquiry

See

• Choose one thing that Jesus says to his disciples and let that be the focus of this enquiry. Imagine that Jesus addresses this to you. Put in your own words what you hear Jesus say to you.

• Do you have any friends who do not follow Jesus, that is, they are not Christian, even though they are good people? How is your life different from theirs because of what you believe about Jesus and what he has just said to you?

• If people can be good without following Jesus, why be bothered with Church and sacraments and practicing your faith?

Judge

• What do you think about Philip’s statement to Jesus? And what do you think about Jesus’ response to him?

• How do you interpret Jesus’ words: ‘I tell you most solemnly, whoever believes in me will perform the same works as I do myself, he will perform even greater works, because I am going to the Father.’ ? Is this something that you aspire to?

• What does Jesus say that challenges you about how you live your faith?

Act

• What was Jesus trying to achieve through having this conversation with his disciples? Is this the mission given to every baptised person?

• What small action can you carry out to help Jesus achieve this goal?

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

Image Source: Sharon Tate Soberon (Creator), “Increase our FAITH!”, Flickr, CC BY-ND 2.0

Worth reading: “The young worker faces life” can be found in Challenge to Action: Forming Leaders for Transformation, a collection of addresses given by Cardinal Joseph Cardijn. The collection was translated and compiled by Fr Eugene Langdale and his translation edited later by Dr Stefan Gigacz. The copy of Challenge to Action used in this Enquiry was published in 2020 by the Australian Cardijn Institute. The ePub version can be downloaded from here.

The references to shepherds and sheep in this text is a continuation of a long used metaphor among the people of Israel that they are God’s flock and, most famously expressed in Psalm 23, that God is their shepherd. It was also common, in the Hebrew scriptures, for those exercising leadership in the community to be referred to as shepherds. The burden of the shepherd’s responsibility is immense as the very life of the sheep is in their hands. The vitriol expressed towards the ‘false’ shepherds (thieves, brigands, strangers) is probably a carry-over from the conflict of the previous chapter where the Pharisees sought to undermine the miracle (sign) of the man whose sight had been restored.

This conflict is an important backdrop to this text as is contrasts the liberating, life giving action of Jesus with the restrictive, oppressive interjection of the Pharisees. Jesus’ has come so that humanity might live ‘life to the full’, an image presented in the metaphor of the sheep finding certain pasture and restated in the famous final verse of this text. ‘I have come so that they may have life and have it to the full.’ (John 10:10).

The text raises a number of important points of reflection for us. Among these are the questions of what it means for us to live life to the full, as Jesus intended and, secondly, what does the metaphor of the shepherd and the sheep say to us about how we exercise our stewardship of those in our care. Those in our care may be colleagues in the workplace, members of our family or, perhaps, those who live at the margins of our community.

Gospel Text John 10:1-10

Jesus said:

‘I tell you most solemnly, anyone who does not enter the sheepfold through the gate, but gets in some other way is a thief and a brigand. The one who enters through the gate is the shepherd of the flock; the gatekeeper lets him in, the sheep hear his voice, one by one he calls his own sheep and leads them out. When he has brought out his flock, he goes ahead of them, and the sheep follow because they know his voice. They never follow a stranger but run away from him: they do not recognise the voice of strangers.’

Jesus told them this parable but they failed to understand what he meant by telling it to them.

So Jesus spoke to them again:

‘I tell you most solemnly,

I am the gate of the sheepfold.

All others who have come

are thieves and brigands;

but the sheep took no notice of them.

I am the gate.

Anyone who enters through me will be safe:

he will go freely in and out

and be sure of finding pasture.

The thief comes

only to steal and kill and destroy.

I have come

so that they may have life and have it to the full.’

See

What does the text reveal about the relationship between the sheep and the shepherd?

How is this contrasted with the image of the ‘thieves and brigands’?

What might the image of the gate represent in this metaphor?

Judge

What might the image of ‘thieves and brigands’ apply to in our world today?

Jesus says he has come that people may have life to the full. What does life to the full mean in our context?

Jesus’ actions are seen as liberating and reassuring. How does this apply to our own life situation?

Act

What steps can I take to ensure that my actions are life giving and liberating for those in my care or under my influence?

What do I need to do to ensure that I am living ‘life to the full’?

What actions can I take to assist others in living ‘life to the full’?

Image: https://christian.art/daily-gospel-reading/john-10-1-10-2021/

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/

Introduction

It occurred to me as I prepared this Gospel Enquiry that my experience of writing enquiries has often been like the Goldilocks story: it is either too short, or its too long, but in the end, just right. I refer to the length of the Gospel passage chosen for the Gospel Enquiry. In the end, it has never about quantity, but always about quality.

Recently, when faced with criticism from the US president, Pope Leo XIV responded with “I have no fear of the Trump administration or speaking out loudly of the message of the Gospel, which is what I believe I am here to do.”

As I reflected on the Gospel reading, I came to realise that I am sometimes like the two disciples, so wrapped up in my own little world, that I fail to recognise the presence of Jesus in the Mass … until we are in the Communion Rite.

I am convinced that there are some important lessons to be learned through reflecting and acting on this Gospel event and they are to be found in the celebration of the Eucharist.

The Gospel

Two of the disciples of Jesus were on their way to a village called Emmaus, seven miles from Jerusalem, and they were talking together about all that had happened. Now as they talked this over, Jesus himself came up and walked by their side; but something prevented them from recognising him. He said to them, ‘What matters are you discussing as you walk along?’ They stopped short, their faces downcast.

Then one of them, called Cleopas, answered him, ‘You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days.’ ‘What things?’ he asked. ‘All about Jesus of Nazareth’ they answered ‘who proved he was a great prophet by the things he said and did in the sight of God and of the whole people; and how our chief priests and our leaders handed him over to be sentenced to death, and had him crucified. Our own hope had been that he would be the one to set Israel free. And this is not all: two whole days have gone by since it all happened; and some women from our group have astounded us: they went to the tomb in the early morning, and when they did not find the body, they came back to tell us they had seen a vision of angels who declared he was alive. Some of our friends went to the tomb and found everything exactly as the women had reported, but of him they saw nothing.’

Then he said to them, ‘You foolish men! So slow to believe the full message of the prophets! Was it not ordained that the Christ should suffer and so enter into his glory?’ Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself.

When they drew near to the village to which they were going, he made as if to go on; but they pressed him to stay with them. ‘It is nearly evening’ they said ‘and the day is almost over.’ So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them. And their eyes were opened and they recognised him; but he had vanished from their sight. Then they said to each other, ‘Did not our hearts burn within us as he talked to us on the road and explained the scriptures to us?’

They set out that instant and returned to Jerusalem. There they found the Eleven assembled together with their companions, who said to them, ‘Yes, it is true. The Lord has risen and has appeared to Simon.’ Then they told their story of what had happened on the road and how they had recognised him at the breaking of bread. (Luke 24:13-35)

The Enquiry

See

• Read the Gospel story and observe the changing emotional state of the two disciples. Then read the story again and focus on Jesus. What is different about him?

• What does the Gospel writer teach you about how to interpret what happened to Jesus? What do you learn about Jesus and his power through this story?

• Why did the two disciples not recognise Jesus when he joined them? What is the significance of them recognising Jesus when he broke bread with them?

Judge

• How does this Gospel story fit with your experience of the Eucharist?

• What do you learn from this story about how to live as a faithful disciple of Jesus?

• What happens in the story that challenges how you live your faith?

Act

• What is revealed through this story about how to cooperate with God’s plan of salvation?

• What small action can you carry out to stay focused on doing God’s will today and tomorrow and the day after?

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

Image Source: James Tissot (Creator), The Pilgrims of Emmaus on the road, a painting held in the Brooklyn Museum, Picryl, PDM 1.0

The first Sunday after the Feast of Easter is known as Divine Mercy Sunday. It comes with a focus on the forgiveness of God and calls upon followers to repent and seek forgiveness. The Gospel account, from the fourth Gospel, is set on two consecutive Sundays, the first is the evening of the day of the resurrection, the second, eight days later. The first scene finds the disciples in hiding for fear that they would suffer the same fate of Jesus, at the hands of the religious authorities. Jesus appears among them, despite the locked doors, indicating the risen Lord is not subject to the same physical constraints as the human Jesus. The presence of the risen Jesus brings an immediate sense of joy among the disciples. He greets them twice with the powerful words ‘Peace be with you’ before commissioning them and bestowing the Spirit upon them. The disciple Thomas, absent from the first scene and sceptical of reports of Jesus’ appearance is, subsequently present, eight days later when Jesus again greets the disciples with peace.

The notion of peace, repeated three times in Jesus’ greetings, is a central notion of Christianity. St Benedict, quoting from the Psalms, urged his community to ‘seek peace and pursue it’ RB Prol, PS 34:14. It has been a frequent theme of Christian writers throughout the centuries and has become a most urgent message from Popes of recent decades, as the capacity for warfare to destroy all of God’s creation has become so apparent. Pope Leo recently wrote “peace is a principle that guides and defines our choices” https://www.vatican.va/content/leo-xiv/en/messages/peace/documents/20251208-messaggio-pace.html highlighting the importance action in pursuit of peace. Peace activists have regularly used the aphorism ‘what if peace is a verb’. Recently, Nigerian poet and spoken word artist Maryam Bukar Hassan popularized the concept of expressing peace as a verb in her 2025 performance ‘Peace is a Verb’. This concept of peace has much to offer today, forcing us to consider peace as an active step, a deliberate strategy and a purposeful plan.

Gospel Text: John 20:19-29

In the evening of that same day, 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.’

Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came. When the disciples said, ‘We have seen the Lord’, he answered, ‘Unless I see the holes that the nails made in his hands and can put my finger into the holes they made, and unless I can put my hand into his side, I refuse to believe.’ Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’ he said. Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side. Doubt no longer but believe.’ Thomas replied, ‘My Lord and my God!’ Jesus said to him:

‘You believe because you can see me.

Happy are those who have not seen and yet believe.’

There were many other signs that Jesus worked and the disciples saw, but they are not recorded in this book. These are recorded so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name.

See

How is the risen Jesus portrayed in this text?

What does the text say about belief, in the episode with Thomas?

When does the greeting of peace occur in the text?

Judge

What significance can be drawn from Jesus’ commissioning of the disciples and bestowing the Holy Spirit immediately after his greeting of peace?

How do we see the relationship between forgiveness and peace in our own lives?

How does the ‘motif’ of peace, in this text, speak to the current situation in our world?

Act

What steps can we take to bring peace into our own life situations?

What possibilities are within our spheres of influence to bring peace in to the lives of others?

How can we use our personal choices to further the cause of peace in our world?

Image: https://christian.art/daily-gospel-reading/john-20-19-31-2024

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/

https://www.vatican.va/content/leo-xiv/en/messages/peace/documents/20251208-messaggio-pace.html