Mark 1:29-39

Continuous temptation!

We think Jesus was tempted only in the desert. After healing Simon’s mother-in-law and many others, Simon and the others interrupt His prayer with an urgent plea: “Everyone is looking for you!” They invite Him to stay where He is, among those who already appreciate His presence and miracles. This scenario highlights a subtle but powerful temptation: to remain in the comfort of the familiar.

1. The temptation to stay in the familiar:

“Everyone is looking for you!” – the disciples’ words sound both flattering and reassuring. It’s always tempting to remain in places where people already know us, congratulate us, love us, and applaud what we do—be with like-minded people. I did regency in GH, mabait sila, I want to remain with them, But Jesus discerns that this can become a snare, keeping Him from His larger mission.

Jesus responds, “Let us go on to the neighboring towns (Tyre and Sidon, synogogues), so that I may proclaim the message there also; for that is what I came out to do.” His answer shows He refuses to settle for popularity or comfort. Instead, He looks to the larger horizon of God’s will.

Avoid risks: In economics, there’s a principle called the “loss aversion fallacy.” We naturally avoid risks because losing something we have feels worse than the joy of gaining something new. Spiritually, this manifests when we fear stepping into the unknown or giving up our comfortable routines—even if doing so could bring greater fruit or deeper union with God.

We see this “loss aversion” in the parable of the talents (cf. Mt 25:14–30). The third servant buries his talent rather than risking it. He clings to the security of keeping what he has—yet he ends up losing it anyway. In our own lives, how often do we bury our gifts and remain in spiritual comfort zones simply because we are afraid of what lies beyond?

3. Jesus the High Priest: merciful and faithful

The first reading (cf. Heb 2:14–18) reminds us that Jesus, our High Priest, was like us “in every respect,” tempted as we are, yet without sin. He was merciful to the people He served and faithful to God’s plan. That faithful obedience required constant discernment—choosing the Father’s will over human praise or personal comfort.

Summing up, Jesus knew the subtle temptation of settling in a place where people cheered for Him. He overcame it by choosing the Father’s mission over personal comfort. As our merciful and faithful High Priest, He understands our own struggles with fear and complacency. Today, let us ask for the grace to follow Him into the unknown—beyond our routines, beyond our fears—trusting that God’s plans far surpass any temporary comfort we might cling to. Then, like Jesus, we will fulfil our true calling and experience the joy of doing the Father’s will.

New Teaching with authority

New Teaching with authority in Today's Gospel Mk 1:21-28;  

Today's Church needs a new way of evangelization according to the needs of the modern and present church. The Popes of different times published different texts according to the issues and problems of their time. The Jubilee year asks for a new way of teaching. 

Teaching with learning; sharing thoughts, teaching without speaking, teaching through actions, testimonies, the limit of giving a sermon in 7-10 minutes, 

Teaching puts attention on the word of God, not our own way of exhibiting ourselves, scribes teaching focused on their respect, Jesus’ name of Jesus, glorify, when i was in USA, when i was in francis, when i met Pope, 

Teaching keeps the sin away: the common enemy is the sin not individuals, 

Feast to Francis Xavier

Today, we in India celebrate the solemnity of Saint Francis Xavier, patron of missionaries, who brought the light of Christ to our forefathers. This year is very particular because his body is kept out for public veneration, it was done during a decennial exposition in Goa, India in 1964. 

In the Office of the Day, the second reading presents a letter written by Saint Francis Xavier to Saint Ignatius, his Superior General. Through this letter, we glimpse the context of our country during his time of deep poverty, illiteracy, and the many challenges the Saint faced in his mission; 

The world in which Saint Francis Xavier lived was very different from ours. At that time, the Church taught that salvation was possible only within its fold, making evangelization its primary mission. The focus was that through teaching the basics of faith: the Creed, Our Father, and the Hail Mary. Today, the Church has a broader understanding, recognizing God’s presence and revelation in different ways and faith traditions. Evangelization now emphasizes living as witnesses to Christ, reflecting the teaching that “time is greater than space” (cf. Evangelii Gaudium).

The coastal areas were full of Parava communities where the community of fishermen who had suffered persecution and were eager for the protection of Portughese. He faced a language barrier, and lack of formal church structures. He wanted to gather the children first, ringing a small handbell to attract attention. the sound drew children and villagers out of their homes about man of God. 

Religious fundamentalism and Hinduism was very strong in those places. In Saint Francis Xavier’s time, the mission was about baptizing thousands. Today, such methods are neither feasible nor appropriate. Religious fundamentalism dominates many spheres, making public proclamation of Jesus difficult, even dangerous. Anti-conversion bills are passed, you will be arrested if you proclaim the religion publicly.

Francis desired to go to India when no missionaries knew well of all the commodities and challenges. His passion to live the Gospel in the midst of inconveniences. 

So, we cannot simply conclude that we must be missionaries like Saint Francis Xavier. Times have changed. Today, Christianity faces challenges of relevance and survival. Through initiatives like the Synod and the call to journey together as brothers and sisters, the Church seeks new ways to engage with the world and remain faithful to the Gospel.

As we honour Saint Francis Xavier and flock to see his sacred relics, let us seek his intercession. May his example inspire us to live as joyful witnesses of Christ in our own time.

Dishonest servant (Luke 16:1-13)

Luke 16:1-13 the parable of the unjust/dishonest steward, It has been considered the most controversial and confusing teaching in the NT. It is a challenging parable to understand the right explanation of the author. The parable is about a rich man who calls his dishonest steward to remove him from his job for his dishonesty, but he reduces the debts of the master’s servants and he is praised by the master for his prudence and wisdom. What is the teaching of Jesus here? How can we understand the intention of the author through this parable? 

a. To be wise and prudent to do good, not only honest and truthful: in the parable, the master hears about the stewards’ dishonesty, he did not catch him while he stole the money, he did not investigate also, he hears about dishonesty from someone. but most of the time, the gossip travels faster, rather, the steward acknowledges and continues to forgive the debts of the debtors using the wealth of the master.

b. Using the means to achieve the end, Prioritizing eternal values: We need to differentiate means from ends and this requires discernment. We have so many means in our life; Resources, property, responsibilities, knowledge-studies, and relationships are not end in themselves but are means to reach a greater purpose—such as the Kingdom of God, heaven, or God Himself. Here, forgiveness is the goal, using the money of the master, he achieves a good name, and he wants to be generous by applying the wealth of the master. 

c. In all the parables of Luke, the rich people are condemned, they cannot enter the kingdom of God, because the Poor in Luke are not only in spirit but also poor in economic condition. We listen to some politicians, abusing state resources. The parable is not about abusing the resources, or some people ‘manipulating’ the resources for our self-interest and growth.

Washing the Feet of the Disciples (John 13)

WASHING OF THE FEET OF THE DISCIPLES

1. Act of intimacy/closeness/passionate relationship:  

Foot washing always was considered as an act of humility, because in the Jewish culture, it was the work of the slaves/household to wash the feet of the guests before the meals. But more than this traditional interpretation there is a recent interpretation by modern scholars, the washing of the feet is one of the important gestures through which Jesus shows intimate passion with the disciples. (Who else in the scripture, washed the feet of Jesus?) In Lk 7, it was a public meal where scribes and Pharisees were at the table. Jesus’ feet is washed by a prostitute, (while Jn 13, she was Mary, sister of Lazarus) sitting behind Jesus with her hair unbound, brought a flask of an expensive perfume, weeping she began to wet his feet with her tears, washes his feet and wiped them with the hair, and kissed his feet. (Lk 7:37-38)

 The scene of the evangelist Luke is like an adult’s only movie. The woman with hair unbound is unthinkable in the common places. Because the Head covering was the biblical rule, not only in the synagogue but also in the common gatherings. Even in Talmud, the rabbis define hair as sexually erotic (ervah) and prohibit men from praying in sight of a woman’s hair. That is why you can never see a Jewish woman publicly dissolve her hair in public. According to the Semitic law, a woman can lose her hair unbound only in two cases, if she is a prostitute or she can only do it when she is having intimate relationship between a man and a woman. It shows the strong intimacy between Jesus and that woman. 

The event of woman washing the feet of Jesus was big scandal for the scribes, not because Jesus was found with the woman. Because, It is a deeply passionate sign between two people in intimacy. She is touching the feet of a master, all the more she is kissing one of the sensible part of the body, feet. 

  Here in Jn 13, Jesus performs the washing of the feet to reveal an intimacy with the disciples before the passion and death. Here the relationship is singular, reciprocal and profound. 

2. It is a gesture of service: 

  According to the synoptic, Jesus is in Jerusalem (upper room) for the Passover meal. Usually when you attend the Passover meal, you should dress well, the disciples are dressed well in their best. But Jesus removed his outer robe/garment, and wore a towel at his waist. A dress of humiliation on the day of Pass over meal. 

  Jesus rose from supper, removed his outer garments, and took a towel. Then he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. (Jn 13:4-5) the same transitional verbs are repeated by Lk 10, in the Good Samaritan, He went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. (Lk 10:34). (water & basin – wine /oil, wipes with a towel – wraps the bounds) Jesus in a sense not only washing the feet, but healing the hearts of the disciples against egoism and individualism. There are many similarities in the exegetical analysis of both the passages. 

  Why towel? To wipe out the legs wet. Jesus could carry very well on the shoulder? Why to wrap it around the waist? Wrapping it around his waist: it is very typical and symbolic visible sign of the attitude of the service. (the first time, “after the sin of first parents, their eyes were opened, they knew that they were naked; and they sewed fig leaves around the waist and made themselves aprons. (Gen 3:7). After the sin the parents felt they lost the divinity, they enter into the world of work and suffer. … You tie anything on your hips that is an attitude of the service is also. You are ready to do something. Peter does not understand what his teacher does. 

Once again, typical narration of John, Jesus is speaking metaphorically, whilst Peter is taking him literally, just as Nicodemus and Samaritan (Jn 3.4). till now the words of Jesus were misunderstood, but for the first time action of Jesus is misunderstood by Peter. 

• That which I am doing, You do not know (oida) now
• but you will know (gnose) after these things.  (Jn 13:7 NJB)
• you do not know now, you will realize after the passion, death and resurrection. 

During the miraculous fishing scene? The disciple whom Jesus loved said to Peter, 'It is the Lord.' At once, Simon Peter tied his outer garment around him (for he had nothing on) and jumped into the water. (Jn 21:7) Peter hardly knows that it was the Lord, he wraps his garment around his hip, and threw himself into the sea. (Jn 21: 7). Peter does not understand him before the passion, during the passion; He understands it only after the resurrection. You cannot understand the importance of the washing of the feet of your neighbor unless you encounter the passion, death of our Lord Jesus. Peter denied Jesus, wept bitterly and then participated in the passion. He looked at the death (empty tomb), felt the resurrection. Now it is time to serve. 

  Jesus is recalling the language of ‘having a bath’ refers three kinds of bath. One is the common practice of bathing before a meal. Second one is Jewish ritual washing, in a mikveh, which was then adapted to the Christian practice of baptism. Bath by head is the must one for all the Christians. The disciples were baptized. The third one is a necessary baptism, bath by feet (Saint Augustine and Cyprian associate). During the bath by head, you are regenerated in the Church. During the bath by feet, you participate in a communion, purifying. In fact, unless we allow Jesus to wash our feet, we cannot wash the feet of others. Jesus is the source of eternal water, washes your head, and feet.

3. It is a gesture of communion: “If I do not wash you, you have no part in me”. In the Gospel of John, the washing of the feet is a symbol of perfect communion and full sharing. So it is not enough to simply follow, but we enter into a relationship of sharing (you also ought to wash one another's feet). It is a service aimed at communion cannot be closed in itself. We become a family who wash their feet one and all. 

  Why Peter? Peter was embarrassed, one thing he did not leave Jesus to wash his feet, out of respect. Just before this scene in the Gospels, the disciples had been arguing about who was the greatest disciple. In an atmosphere of competing for power, position and importance it was hardly likely that any of them would do such a lowly task as wash each others’ feet. No doubt they would have wanted to wash Jesus' feet but not each others, unless, of course, for a special friend. But Jesus moved to wash each one of their feet. (It is easy to wash the leper’s feet, but difficult to wash your superior’s feet)

There is a communion without any preference. Jesus had a preference for 2 disciples (Peter and John). But this preference is not closed or exclusive in the washing of the feet. He does not wash the feet only of the disciples, but also at the feet of Judas, a friend who betrays and at the feet of Peter who will betray him shortly. The most visible sign of the washing of the feet is the perfect communion. Look at the logo; Jesus is looking at the feet without looking at the face, while Peter looks nothing but the face of Jesus. Our religious style of service is without looking at the volt of preference. He washed them preferring, preferred them without excluding.

There is a difference between the Christian community and the social services and volunteers doing charity. Here is the difference, doing charity in communion. It is not necessary to be disciples of Jesus to serve others. The term communion comes from the term 'koinos' which means impure. Communion comes from the impure. The communion is nothing but the contamination (removing socks, touching the feet and washing). It is not a holy act, or pure act. How can we purify ourselves? By contaminating, purify yourselves. but purifies by contaminating oneself. A purification communion is not the process from purification to the communion process from communion to purification. To have communion not with gloves, but to enter the relationship without reserve, compromise. A communion is capable of not contaminating sin.

Washing of the feet is a Eucharistic gesture: The establishment of the Eucharist does not exist in the Gospel of John. (Because the last supper event gives meaning to the early Church, the Sacrament of Eucharist becomes fundamental for the Church and its life). God does not break himself in the bread, but he breaks himself at the table. While John does not tell the words of Jesus during the dinner, but he tells the Eucharist in action. It expresses what it says Eucharist. Jesus took bread, and blessed, gave thanks, and broke it, and gave to them, and said, Take and eat it: this is my body. 

Eucharistic table is the table of the word, but the washing of the feet is the table of charity. Eucharist is the mystery of transubstantiation (words of the celebrant). Both are no different. They are deeply related, one is reflected in the other. One can be seen in the other. One cannot be seen without the other. The non-separation between the Eucharist and charity. The Words of Jesus in the Mass; "This is my body given for you, this is my bloodshed for you." Kneeling is necessary for the veneration. But kneeling is indispensable for the washing of the feet. The body of Christ is an ecclesial body. Real communion. Worship and service are not separated rather they are one and the other linked closely. The Church has struck in between because of few scandals, but it is a call to move from worship to service, to move from service to worship. To take the Eucharist seriously is to begin to wash the feet of others, especially the feet of the poor. The Eucharist invites us to step down from pride, away from self-interest, to turn the mantel of privilege into the apron of service.

  John would respond with two means, love of God and love of neighbor. If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen. (1Jn 4:20). Love for God passes through love of neighbor. Which is more important? According to John, both are important. Love for God is the engine for the other. Eucharist and basin /towel are the same. 

In the ecclesial horizon/context, the most identifying characteristic of the Church, is the Service. The in this gesture should recognize herself. Not only the Church, but any charism chosen by the Church must follow the ecclesial model. Peter will do the same gesture after the resurrection right in the ecclesial horizon and he who wraps the towel and throws himself into the water towards the risen Jesus and collects a huge network of fish. This means the content of the ecclesial collection. 

Luke 15:1-10

XXXI Week in Ordinary Time, Thursday

Philippians 3:3-8. Psalm 105:2-3, 4-5, 6-7. Luke 15:1-10

Have you ever experienced the Moment of feeling lost? you lost your passport or mobile phone; you lost yourself in the new place, and you are alone wandering. You experience hopelessness, insecurity and grief. But the Lord says this is the moment of growth. Sometimes, Being lost is the best way to find yourself! 

1. God’s unfailing love for the lost: In the Dictionary of the Bible, Losing means gaining. Paul says in his past, he lost everything, but now he found one thing, he gained the love of Christ. You have found the Lord who is too willing to lose 99 and take you the one who is lost. Jesus is identifying himself with the lost sheep, That “one” might be Christ or even our truest selves. In seeking, we lose ourselves—and in losing, we find ourselves.

2. The Joy of repentance and return: Luke’s Gospel is also called the gospel of Joy. The theme of joy runs throughout the GOpsel. Like the shepherd and the woman rejoicing over finding what was lost, heaven celebrates each person who returns to God, reminding us of the immense value of repentance. God rejoices when we find the purpose of our lives. we need to cultivate this joy of welcoming every sinner to paradise. 

3. Joy through spiritual suffering in order to know Christ’s suffering: This joy does not lie in making merry but through spiritual suffering. The Letter to the Philippians is known as "the letter of joy" because it is a message of rejoicing in Christ and spiritual joy: when this letter was written, Paul was imprisoned in Rome around 62. He is imprisoned but his letter is full of encouragement and hope for the future to those who are concerned in suffering. because his soul is completely free. 

Letting go of worldly gains and titles: Paul considers his past accomplishments ‘loss’ compared to knowing Christ, challenging us to re-evaluate what we hold valuable and pursue what draws us closer to GodThe supreme worth of knowing Christ: Knowing Christ surpasses all else; Paul’s example invites us to find our ultimate joy and purpose in a deep, personal relationship with Jesus.

Woe Sayings

A prophet’s frustrations

Jesus’ meal-scolding ends in today’s gospel reading. The host (a Pharisee) might have regretted having called Jesus for the dinner. Jesus used strong confrontations called ‘woe sayings’ in his preaching. Jesus has really ‘spoilt’ their dinner mood. 

How do we understand Jesus’ woes? How can we interpret these types of hard sayings from the Son of God? 

1. We should understand the context of the situation in which the evangelist wrote this gospel. In Early Christianity the Christians needed a fight to establish its identity amidst the institutionalised Jewish religion. The early Christians must have rubbed shoulders with the Pharisees, the Scribes, and the Teachers of the Law. This tension reflects in the woe-formulae.

The two woe texts in today’s gospel reading are addressed to two different groups: one, in general, and two, in particular, to the Teachers of the Law. The evangelist also writes in the end the reaction of the groups.

2. We can understand these woes as the prophet’s frustrations. A prophet, when his message is not received, vents out his feelings in the form of curses or woes. Jesus knew very well what awaited other prophets as well. He is heading towards the wall to hit it when he utters these curses. In other words, Jesus in a way kindles the anger of his enemies.

3. Expression of Jesus’ prophetic role. A prophet’s role is not only to announce but also to denounce. Jesus denounces the existing structures of his time. However, he knew that his message was not welcomed.

4. It is A call for repentance. By using harsh words, Jesus invites his audience to repent, to convert, or to change their ways of life.

5. A lesson for his disciples. Jesus indirectly exhorts his disciples not to imitate the Pharisees, the Scribes, and the Teachers of the Law.

What’s the lesson for us?

When we assume a prophetic role, we too may face frustrations. And we also learn that a prophet’s frustration invites us to change our course of life.