Homily for the fifteenth Sunday in Ordinary Time, Year B Amos 7:12-15/ Psalm 85/Ephesians 1:3-14/ Mark 6:7-13 THEME: Evangelisation: our role

Should the person who teaches the Word of God be paid? The readings for today invite us to reflect on what might happen if the bringer of the gospel draws financial advantages from his preaching. The first reading shows us the prophet Amos, who tells us that money is a great danger for freedom of the prophet who announces the Word of God. The gospel lists the instructions of Jesus to his disciples. They must avoid even the smallest suspicion that they may be working for their own economic advantage. The second reading speaks of the gratuity of the love of our Father and is an invitation to share gratuitously with others the gifts we have received. The readings this Sunday invite us to reflect on the mission of the Church, and our ministry received through baptism. The Church is called not only to proclaim the Good News of salvation realized in Jesus Christ and offered to all, but also to boldly confront the evil forces of this world. In the first reading, the prophet Amos is sent by the Lord to Bethel to preach against the evil lifestyle of the priests and leaders, because they misled the people by worshipping a golden calf. In this reading the Lord told Amos, “Go, prophesy to my people Israel.” He is called upon to speak the word of God as a prophet. People of the time were aware of the role of a prophet as one who speaks for God. Amos, therefore, speaks against the evil forces and values of his time. There is a sharp contrast between the message of Amaziah the false prophet of Bethel who praises the king, and prophet Amos who tells the false priests that it is God who called him from nowhere, and God will protect him. God has asked him to speak God’s word; the word of truth and that he is bound to speak. In brief, Amos is chosen and sent by God, while Amaziah is a hired figure paid and controlled by the king. Paul reminds us in the second reading that to be a Christian is to belong to God. "Before the world was made, he chose us, chose us in Christ, to be holy and spotless..." (Ephesians 1:4). Yes, but also to be his instruments; his ministers; engaged in working for the kingdom. If we belong to God in Christ, we cannot serve other masters. We must make a choice and remain faithful. This is also the reason why God created every other person. Becoming a believer does not change the purpose of our creation, it helps us realise it. As today we celebrate with Paul the amazing grace that we enjoy in Christ, let us pray and work that all humankind may come to know Christ and realise the purpose of their creation just as we have done. In the Gospel episode, Jesus commissions and sends the twelve with authority over unclean spirits. He sends them to proclaim a message of repentance. Repentance is sorrow for sins; the recognition that my sins have hurt me, other people and God. Repentance opens up the doors for God's loving mercy and forgiveness. When people listened and repented, the Apostles could then drive out demons and cure illnesses by anointing the sick with oil. When we repent and pray, wonderful things can happen in our lives, families, our parish and our world. This message of repentance is urgent. To underscore the urgency, Jesus “instructed them to take nothing for the journey but a walking stick - no food, no sack, no money” no credit card in their wallets, with sandals and without a spare tunic. In other words, they are to be totally dependent on God. It was Pope Paul VI who began to speak about new approaches in evangelization, in his post-synodal exhortation: Evangelization in the Modern World (Evangelii Nuntiandi, 1975). This was to be an adequate “response to the new challenges that the contemporary world creates for the mission of the Church.” Blessed Pope John Paul II began to explicitly use the term, “New Evangelization” and to advocate it very energetically in his writings, speeches and pilgrimages. Following his footsteps, Pope Benedict continues to do the same in declaring this year October to next year October as the Year of Faith in a document Porta Fidei (Door of Faith). In this document the Pope calls on all Catholics to a New Evangelisation; the need for us to deepen our faith to stand the challenges of this globalised world. The following are true of evangelisation: Evangelization is a communitarian mission Jesus “summoned the Twelve and began to send them out in pairs” (Mk 6:7). One important aspect of the three-year earthly ministry of Jesus was that he formed a community of disciples. All the gospels mention the twelve apostles, and the gospel of Luke even talks about a larger community of 72 others (Lk 10:1). This was also at the centre of the missionary journeys of St Paul: he founded communities that lived and witnessed to the message of Kingdom. Jesus sent them out in pairs. There is a challenge in this, however! One becomes accountable to the other. One verifies and confirms the action of the Spirit in another. Similarly, one encourages and supports the other in times of doubt and discouragement. Ministering together in this manner (Koinonia) is in itself a powerful message for primary evangelisation (Kerygma). Therefore, the evangelical purpose of the community is not merely a pragmatic functionality – to do some work. Too often, lay associations are formed, and religious communities are founded, with the lot of good intention, just for the sake of doing some work! The value of a group of people who are motivated by their faith to minister in the Church should not be reduced to mere cheap labour! Here it is important to recall what Mark has already said earlier in the gospel: “and he appointed twelve; they were to be his companions and to be sent out to proclaim the message…” (Mk 3:14). The communitarian aspect in evangelisation is, first and foremost, spirituality in itself – “to be his companions”! Being sent out is only an overflow of the experience of God in Jesus, which is often mediated in the context of the community! Evangelization is a journey As Jesus sends out the Twelve in pairs on a journey, he gives them a set of instructions. It is interesting to compare this piece of narration across the three synoptic gospels (Mk 6:8-11; Mt 10:9-14; Lk 9:2-5; 10:2-11). There are many details here, and they can be interpreted in different ways. What is unique to the version of Mark is that he insists: “They were to wear sandals…” (verse 9). To me, this is a symbol indicating that evangelisation is a journey. And the journey is going to be long! Yes, often evangelisation might entail physical journeys. But understood symbolically, evangelisation is also a process. In his address to catechists and religion teachers on the occasion of the Jubilee of Catechists, in the year 2000, Cardinal Ratzinger (now-Pope Benedict) spoke about a temptation in evangelisation: “the temptation of impatience, the temptation of immediately finding the great success, in finding large numbers. But this is not God’s way. For the Kingdom of God as well as for evangelization, the instrument and vehicle of the Kingdom of God, the parable of the grain of mustard seed is always valid (see Mark 4:31-32).” Evangelization is an invitation The need for patience in evangelisation is consistent with Jesus’ instructions on how to handle people who refuse to listen to the Gospel. The apostles are to witness to the Good News by their speech (Mk 6:12) and action (Mk 6:13). Eventually, let the listeners exercise their own free will to make a choice towards the Kingdom of God. “And if any place does not welcome you and people refuse to listen to you, as you walk away shake off the dust under your feet as evidence to them” (Mk 6:11). The apostles are not responsible for the lack of will among their listeners. The gesture was only to show the people that they were making a wrong choice. But the apostles are to move on (see Acts 13:50-51). There is no need for discouragement. Always individuals’ freedom is to be respected. “He, who has ears to hear, let him hear” (Mk 4:9, 23; 7:16). It is said that “Goodness is attractive in itself, only what is bad has to keep imposing itself!” For sure, the goodness of the Gospel needs to be proclaimed and witnessed to, but it does not have to be aggressively imposed. Aggressiveness – physical or psychological – could be a counter-value. It could be an expression of the insecurity of the believers. Evangelisation – proclamation of the love of God – by its very nature cannot take a tone of imposition, threat, and condemnation. On the contrary, it is merely “a beggar telling another beggar where to find bread.” What message do we take home this Sunday? 1) Just Amos is chosen and sent to confront the idolatry of the people of Israel, you and I are chosen and sent to confront today’s worship of false gods. 2) Just as Jesus sends his apostles to proclaim repentance and to heal the sick, Jesus sends us into our communities to proclaim God’s message of mercy, compassion and healing 3) Material possessions should never become an obstacle to proclaiming the Gospel, because Christ who sends us will provide. In other words as disciples of Christ and minister in various services in the Church, we need to “travel light”; without material or spiritual baggage! Think about it. In conclusion, the opening prayer for today’s Mass speaks volumes to us in the work of evangelisation when it says “O God, who show the light of your truth to those who go astray, so that they may return to the right path, give all who for the faith they profess are accounted Christians the grace to reject whatever is contrary to the name of Christ and strive after all that does it honour…” May our calling to witness to Christ be action-oriented.

Homily for the fifteenth Sunday in Ordinary Time, Year B Amos 7:12-15/ Psalm 85/Ephesians 1:3-14/ Mark 6:7-13 THEME: Evangelisation: our role

Should the person who teaches the Word of God be paid? The readings for today invite us to reflect on what might happen if the bringer of the gospel draws financial advantages from his preaching. The first reading shows us the prophet Amos, who tells us that money is a great danger for freedom of the prophet who announces the Word of God. The gospel lists the instructions of Jesus to his disciples. They must avoid even the smallest suspicion that they may be working for their own economic advantage. The second reading speaks of the gratuity of the love of our Father and is an invitation to share gratuitously with others the gifts we have received. The readings this Sunday invite us to reflect on the mission of the Church, and our ministry received through baptism. The Church is called not only to proclaim the Good News of salvation realized in Jesus Christ and offered to all, but also to boldly confront the evil forces of this world. In the first reading, the prophet Amos is sent by the Lord to Bethel to preach against the evil lifestyle of the priests and leaders, because they misled the people by worshipping a golden calf. In this reading the Lord told Amos, “Go, prophesy to my people Israel.” He is called upon to speak the word of God as a prophet. People of the time were aware of the role of a prophet as one who speaks for God. Amos, therefore, speaks against the evil forces and values of his time. There is a sharp contrast between the message of Amaziah the false prophet of Bethel who praises the king, and prophet Amos who tells the false priests that it is God who called him from nowhere, and God will protect him. God has asked him to speak God’s word; the word of truth and that he is bound to speak. In brief, Amos is chosen and sent by God, while Amaziah is a hired figure paid and controlled by the king. Paul reminds us in the second reading that to be a Christian is to belong to God. "Before the world was made, he chose us, chose us in Christ, to be holy and spotless..." (Ephesians 1:4). Yes, but also to be his instruments; his ministers; engaged in working for the kingdom. If we belong to God in Christ, we cannot serve other masters. We must make a choice and remain faithful. This is also the reason why God created every other person. Becoming a believer does not change the purpose of our creation, it helps us realise it. As today we celebrate with Paul the amazing grace that we enjoy in Christ, let us pray and work that all humankind may come to know Christ and realise the purpose of their creation just as we have done. In the Gospel episode, Jesus commissions and sends the twelve with authority over unclean spirits. He sends them to proclaim a message of repentance. Repentance is sorrow for sins; the recognition that my sins have hurt me, other people and God. Repentance opens up the doors for God's loving mercy and forgiveness. When people listened and repented, the Apostles could then drive out demons and cure illnesses by anointing the sick with oil. When we repent and pray, wonderful things can happen in our lives, families, our parish and our world. This message of repentance is urgent. To underscore the urgency, Jesus “instructed them to take nothing for the journey but a walking stick - no food, no sack, no money” no credit card in their wallets, with sandals and without a spare tunic. In other words, they are to be totally dependent on God. It was Pope Paul VI who began to speak about new approaches in evangelization, in his post-synodal exhortation: Evangelization in the Modern World (Evangelii Nuntiandi, 1975). This was to be an adequate “response to the new challenges that the contemporary world creates for the mission of the Church.” Blessed Pope John Paul II began to explicitly use the term, “New Evangelization” and to advocate it very energetically in his writings, speeches and pilgrimages. Following his footsteps, Pope Benedict continues to do the same in declaring this year October to next year October as the Year of Faith in a document Porta Fidei (Door of Faith). In this document the Pope calls on all Catholics to a New Evangelisation; the need for us to deepen our faith to stand the challenges of this globalised world. The following are true of evangelisation: Evangelization is a communitarian mission Jesus “summoned the Twelve and began to send them out in pairs” (Mk 6:7). One important aspect of the three-year earthly ministry of Jesus was that he formed a community of disciples. All the gospels mention the twelve apostles, and the gospel of Luke even talks about a larger community of 72 others (Lk 10:1). This was also at the centre of the missionary journeys of St Paul: he founded communities that lived and witnessed to the message of Kingdom. Jesus sent them out in pairs. There is a challenge in this, however! One becomes accountable to the other. One verifies and confirms the action of the Spirit in another. Similarly, one encourages and supports the other in times of doubt and discouragement. Ministering together in this manner (Koinonia) is in itself a powerful message for primary evangelisation (Kerygma). Therefore, the evangelical purpose of the community is not merely a pragmatic functionality – to do some work. Too often, lay associations are formed, and religious communities are founded, with the lot of good intention, just for the sake of doing some work! The value of a group of people who are motivated by their faith to minister in the Church should not be reduced to mere cheap labour! Here it is important to recall what Mark has already said earlier in the gospel: “and he appointed twelve; they were to be his companions and to be sent out to proclaim the message…” (Mk 3:14). The communitarian aspect in evangelisation is, first and foremost, spirituality in itself – “to be his companions”! Being sent out is only an overflow of the experience of God in Jesus, which is often mediated in the context of the community! Evangelization is a journey As Jesus sends out the Twelve in pairs on a journey, he gives them a set of instructions. It is interesting to compare this piece of narration across the three synoptic gospels (Mk 6:8-11; Mt 10:9-14; Lk 9:2-5; 10:2-11). There are many details here, and they can be interpreted in different ways. What is unique to the version of Mark is that he insists: “They were to wear sandals…” (verse 9). To me, this is a symbol indicating that evangelisation is a journey. And the journey is going to be long! Yes, often evangelisation might entail physical journeys. But understood symbolically, evangelisation is also a process. In his address to catechists and religion teachers on the occasion of the Jubilee of Catechists, in the year 2000, Cardinal Ratzinger (now-Pope Benedict) spoke about a temptation in evangelisation: “the temptation of impatience, the temptation of immediately finding the great success, in finding large numbers. But this is not God’s way. For the Kingdom of God as well as for evangelization, the instrument and vehicle of the Kingdom of God, the parable of the grain of mustard seed is always valid (see Mark 4:31-32).” Evangelization is an invitation The need for patience in evangelisation is consistent with Jesus’ instructions on how to handle people who refuse to listen to the Gospel. The apostles are to witness to the Good News by their speech (Mk 6:12) and action (Mk 6:13). Eventually, let the listeners exercise their own free will to make a choice towards the Kingdom of God. “And if any place does not welcome you and people refuse to listen to you, as you walk away shake off the dust under your feet as evidence to them” (Mk 6:11). The apostles are not responsible for the lack of will among their listeners. The gesture was only to show the people that they were making a wrong choice. But the apostles are to move on (see Acts 13:50-51). There is no need for discouragement. Always individuals’ freedom is to be respected. “He, who has ears to hear, let him hear” (Mk 4:9, 23; 7:16). It is said that “Goodness is attractive in itself, only what is bad has to keep imposing itself!” For sure, the goodness of the Gospel needs to be proclaimed and witnessed to, but it does not have to be aggressively imposed. Aggressiveness – physical or psychological – could be a counter-value. It could be an expression of the insecurity of the believers. Evangelisation – proclamation of the love of God – by its very nature cannot take a tone of imposition, threat, and condemnation. On the contrary, it is merely “a beggar telling another beggar where to find bread.” What message do we take home this Sunday? 1) Just Amos is chosen and sent to confront the idolatry of the people of Israel, you and I are chosen and sent to confront today’s worship of false gods. 2) Just as Jesus sends his apostles to proclaim repentance and to heal the sick, Jesus sends us into our communities to proclaim God’s message of mercy, compassion and healing 3) Material possessions should never become an obstacle to proclaiming the Gospel, because Christ who sends us will provide. In other words as disciples of Christ and minister in various services in the Church, we need to “travel light”; without material or spiritual baggage! Think about it. In conclusion, the opening prayer for today’s Mass speaks volumes to us in the work of evangelisation when it says “O God, who show the light of your truth to those who go astray, so that they may return to the right path, give all who for the faith they profess are accounted Christians the grace to reject whatever is contrary to the name of Christ and strive after all that does it honour…” May our calling to witness to Christ be action-oriented.

Homily for the Thirteenth Sunday in Ordinary Time, Year B Ezekiel 2:2-5/ Psalm 123/2Corinthians 12:7-10/ Mark 6:1-6 THEME: Our deepest fear

Today, the Church celebrates our victory over our weaknesses. We celebrate the fact that weak as we are God chooses and uses us to accomplish much even when in the sight of men, we feel rejected (First Reading). Paul affirms the fact that we are still inadequate instruments in God’s hands and so this must humble us (Second Reading).Jesus, as the Son of God is presented to us as a model par excellence; one who was rejected by his own people and yet he never gave up on his prophetic ministry (Gospel). In the first reading, the prophet Ezekiel was sent by God to the people of Israel to warn them about their evil ways. Our society tends to think of prophets as predictors of the future, but Biblical prophets tend to do a little of that, but a lot more, they speak of the present; against the follies and foibles of society. To prove to the prophet that it was God who was at work, he was reminded that he is a mortal in the following words “O mortal, stand up on your feet, and I will speak with you” (Ezekiel 2:1). It is God’s Spirit in us that propel our ministry. Without His Spirit, we are nothing or mere mortals. God reminded the prophet that he was sending him to a stiff-necked people; ancient rebels. This is the basis for which God put His spirit in Ezekiel. The Spirit of God was to replace the spirit of despair that often characterizes our mission whenever we face stiff opposition. Whether the people will hear the prophet or not, his duty is to announce God’s message to show that no matter their rebellious attitude, a prophet has been sent to them. This shows that it is the desire of God that we change and turn to Him. Once I was on Communion rounds during the Pastoral Year and there was an elderly housebound couple I take communion to. Their house had a wrought iron fence with a sign “Beware of Dog” and each time I pressed the button ferocious barking would explode from inside the house. A young man would come out and ask me to wait while he put the dog in the bedroom and then I could go in. I took Communion there for 6months but never once saw the dog. There was a photo in the lounge room though of a beautiful ‘German Shepherd’ they called it. Towards the end of my time there I said to the lady of the house 'Your dog must be very ferocious.' She answered “Not really. She’s a very nice dog; it’s just that she’s afraid”. I thought to myself 'The dog is afraid?' By the sound of the barking one would never have guessed. But then I got to thinking a little more deeply. To be perfectly honest, I had to admit to myself, some of my fiercest barking is caused by fear. It’s a trait we humans share with the animal kingdom, like the hair that stands up on animals to make them appear larger, our growls are often caused by fear. Fear wears many disguises and it is usually difficult to identify in others and almost impossible to recognise and admit to in ourselves. Think about it for a moment. Question yourself about why you say no to things. What disturbs you about others? Why you dislike certain changes? Why are there certain things you do not do? Fear takes as many forms as there are human situations and, as I have already said, it often disguises itself, like that ferocious dog. A critical look at the Gospel reading of today at first sight would reveal that the townspeople in the gospel had taken leave of their senses. They recognise the wisdom of Jesus' words, they admit to the miraculous nature of his deeds, and then, strangely, they reject him. How very contradictory ?They have the evidence of greatness before them but they cannot bring themselves to accept it. What is the explanation for this startling state of affairs? Listen again to the townspeople’s complaint: “This is the carpenter, surely, the son of Mary, the brother of James and Joset and Jude and Simon? His sisters, too, are they not here with us?' And they would not accept him” (Mark 6:3-4). Do you see how they are arguing for the familiar, the known, and the comfortable. They are rehearsing to themselves what they know, or think they know, about Jesus, what they are comfortable with. Other vocations to the priesthood or to the religious life have caused similar major disruptions in families, particularly non-believing, or non-Catholic families. Imagine a Mormon family suddenly having Catholic priest in its midst; it changes everything for everyone, and not everyone appreciates being 'redefined' without their permission, so to speak. For the townspeople of Jesus’ hometown to accept his wisdom and his miraculous gifts would mean having to accept a number of other things as well, not the least of which is a new 'pecking order' in the social arrangements. They would have had to accept that they had somehow been blind to the prophet in their midst and to admit this to one another. I think they were afraid of doing that. The very way they seem to insist on what they know about Jesus shows their discomfort, and I believe it was discomfort to the point of fear; fear of the unknown. There are many things we do, and refuse to do, out of fear. Beginning a real prayer life is perhaps one of the most common. To become a person of real prayer is to bring about a radical definition of one's life and values. Giving up smoking or alcohol does the same thing. When I gave up smoking at age thirty I remember thinking I would never be happy again. With alcohol it is even worse, apparently. Many alcoholics report that they do not give up because they do not know how they would deal with all those hours in a day if they were sober; it would require becoming an entirely new person, and for many that is just too frightening to contemplate.All this leaves us with the question: What am I afraid of beginning or of leaving behind in order to become the kind of person I know I am really called to be? Recently the Gospel has spoken of the demons who went into the pigs and caused them to die. The townspeople were so frightened by this they asked Jesus to leave the district! Can you imagine! They asked the one person who could bring them salvation - to leave! We do like our status quo, don't we? Like his contemporaries, we are just so used to Jesus. He´s just one of us. Human. Well, now wait a minute, there, Father. We all believe Jesus is divine as well as human. Really? In practice? Why, then, do we think that if there is something we can´t do, he can´t do it either? Is he just a paper tiger? A real God, or a kind of make-believe or theoretical God? Is God a man (cf. Hosea 11:9)? Well, yes, but he is a Man who is God. What miracles there would be around us, and in our own lives, if only we had faith! Why don´t we believe? Is it pride that makes us think that our way of seeing things is the ´right´ one (and therefore God´s is wrong, unless he sees it as I do!) that makes us a "rebellious people". Or perhaps just plain human stupidity? But then, pride is stupidity! Very little reflection should be required to realize who´s got it wrong when my judgment is in contrast with God´s – even God´s judgment mediated through the Church´s teaching. Self acceptance is the key to self transcendence. Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented, and fabulous? Actually, who are you not to be? You are a child of God. Your playing small doesn't serve the world. There's nothing enlightened about shrinking so that other people won't feel insecure around you. We are all meant to shine, as children do. We are born to make manifest the glory of God that is within us. It's not just in some of us, it's in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.' In sum, faith requires activity of the soul. And we are just too often slaves of our senses, almost brain-dead. As a virtue, faith is a supernatural habit, but we still need to form the human habit of looking at everything with eyes of faith. If you do not, when you get up in the morning, deliberately "remind" yourself to see everything that happens in the day –good and bad – as a bearer of messages and graces for you personally from a God who loves you; if you don´t, when you come to Mass, pause for a moment to ask yourself what is going to take place in your very presence (the living sacrifice of Christ), and determine to forget everything else to enter into this extraordinary event; if you don´t, when you enter the church, make a genuflection with genuine reverence before the Blessed Sacrament; if you don´t, during the day, take time out – just a few seconds – to whisper a word now and then to the ever-present Lord… you may have a sort of faith, but it will be inoperative, purely theoretical. It won´t color your entire life as it should. What a loss that is! A real, live faith transforms our whole life. It makes you experience, every day, how marvelous it is to be Christian.“Do not be afraid!” says God’s word all throughout human history. “Do not be afraid!” Fear lowers our horizons and keeps us trapped in the familiar and safe, as we see in the people of Jesus' hometown. He could work no miracles there. Faith and love cast out fear.

Homily for the Thirteenth Sunday in Ordinary Time, Year B Wisdom 1:13-15; 2:23-24/ Psalm 30/2Corinthians 8:7, 9, 13-15/ Mark 5:21-43 THEME: Promote the culture of life

The point of convergence between the readings is the power of faith. In the Gospel, the doctors’ inability to cure the woman with a hemorrhage is countered by the healing force of her faith in Jesus; the power of death that has imposed itself on the life of Jairus’ daughter is countered by the greater power of Christ to restore her to life by virtue of her faith. These two examples in the Gospel emphasize that God (and Jesus, the Messiah and Son of God) did not create death, but that he is the Lord of life (First Reading), and thus has power over death itself. The force of faith and the power of God become manifest in the life of Christians; indeed, thanks to the power of faith they are able to overcome ethnic and cultural barriers, and express their fraternal charity to the brothers of Judea by means of the collection of money (Second Reading). Faith overcomes death is the story of the first reading. God is always on the side of life. He wants us to live. All that diminishes or ruins it does not come from him, but from our sins. The power of death is universal. It is a disconcerting power, which causes concern, anguish. It is a great question nailed in the heart of history. Does God want man’s death? Does death have the last say? Is there any sense to death? Today’s liturgy provides us with a sketch of an answer: 1) Death, perceived not as a transition from a state of life to another state, but as the loss of the relationship with the source of life, God, as a thief that violently wrenches us away from the treasure of life, does not have God at its origin, but has entered the world through the devil’s envy. The burden of anguish, desperation and nihilism that death carries on its shoulders comes from the enemy of God and man, the enemy of life, the devil. 2) Man was created in the likeness of God, the Lord of life; this is why man was created for life, not for death; he was made immortal, like God himself. 3) The power of life over sickness and death finds two examples in the power of faith expressed both by the woman with a hemorrhage and Jairus. In this crowd on that faithful day stood two people in need and anxious to see Jesus: Jairus and the woman suffering from an incurable disease hemorrhage. The contrast between these two needy people is striking and reveals the wideness of Christ’s love and mercy. Jairus was an important synagogue officer and the woman was an anonymous “nobody”, yet Jesus welcomed and helped them both. Jairus was about lose a daughter who had given him twelve years of happiness (Mark 5:42) and the woman was about to lose an affliction that had brought her twelve years of sorrow. Being a synagogue officer, Jairus no doubt wealthy, but his wealth could not save his dying daughter. The woman was already bankrupt. She has given the doctors all her money and yet none of them could cure her. Both of them found answers at the feet of Jesus (Mark 5:22, 33). The woman had a hemorrhage that was apparently incurable and was slowly destroying her. One can only imagine the pain and emotional pressure that sapped her strength day after day. When you consider her many disappointments with doctors and the poverty it brought to her, you wonder how she endured as long as she did. But there was one added burden: according to the law, she was ceremonially unclean, which greatly restricted both her religious and social life. What a burden she carried? However, she let nothing stand her way as she pushed through the crowd and came to Jesus. She could have used any number of excuses to convince herself to stay away from him. She might have said “it is not important enough to ask Jesus for help! Or “look, He is going with Jairus, so I wont bother him now.” She could have argued that nothing else had helped her, so why try again? Or she might have concluded that it was not right to come to Jesus as a last resort, after visiting all those physicians. However, she laid aside all arguments and excuses and came by faith to Jesus. What kind of faith did she have? It was weak and timid, and perhaps somewhat superstitious. She kept saying to herself that she had to touch His clothes in order to be healed (cf Mark: 10; 6:56). She had heard reports of others being healed by Jesus (Mark 5:27), so she made this one great attempt to get through to the saviour. She was not disappointed. Jesus honoured her faith, weak as it was, and healed her body. There is a good lesson here for us all. Not everybody has the same degree of faith, but Jesus responds to faith no matter how feeble it might be. When we believe, he shares his power with us and something happens in our lives. There were many others in that crowd who were close to Jesus and even pressing against him, but they experienced no miracles. Why? Because they did not have faith. It is one thing to thronged to him and something else to trust him. The woman planned to slip away and get lost in the crowd, but Jesus turned and stopped her. Tenderly he elicited from her a wonderful testimony of what the Lord had done for her. Why did Jesus deal with her publicly? Why did he not simply permit her to remain anonymous and go her way? For one thing, He did it for her own sake. He wanted to be to her something than a healer: he wanted to be her something more than a healer: he wanted to be her saviour and friend as well. He wanted her to look into his face , feel his tenderness and hear his loving words of assurance. By the time he finished speaking to her, she experienced something more than physical healing. He called her “Daughter” and sent her on her way with a benediction of peace (Mark 5:34). To “be made whole” meant much more than receiving mere physical healing. He had given her spiritual healing as well. Faith works miracles. Certainly, we need faith in Jesus Christ and in the truths that he proposes for us to believe in. But faith is also confidence in and abandonment to the power of Jesus Christ. Let us not think that the power of faith belongs to the past, to dark times in which faith, superstition and irrationality traveled along the same path and were intertwined. The power of faith is not confined in terms of space or time; nor is it confined by the body or soul. The power of faith is total. Today there are still miracles, and frequent miracles, in people who with an immense faith ask God, with the intercession of the Blessed Virgin or of some saint, the healing of the body or soul. If we count the miracles that each year are recognized by the Congregation for Saints, they add up to several dozens. In conclusion, faith works through charity, Saint Paul tells us. Faith creates solidarity. Providentially, in the collective conscience of our time, there is a greater sensitivity to the needs of our Christian brothers and of all men. The power of faith in Christ the Lord imposes itself on all of these aspects, and moves the Christian Gentiles to an extraordinary gesture of charity, for we are all brothers in Christ, and we must help one another.

Homily for the Solemnity of the Nativity of John The Baptist, Year B Isaiah 49:1-6/ Psalm 139/Acts 13:22-26/Luke 1:57-66, 80 THEME: God is gracious

Dearest in the Lord, today, the Church celebrates the birth of John the Baptist, the forerunner of Jesus Christ whom we usually encounter in the season of Advent. As a rule, the Church celebrates the feast of a saint once a year, usually on the anniversary of the saint’s death. But in the case of John the Baptist, we celebrate his birth as well as his death. He is the only saint after our Lord Jesus Christ whose birth we celebrate with a solemn feast. Do you know why? Because “Of all those born of women, none is greater than John,” Jesus says in Luke 7:28. The Church is only affirming the Lord’s declaration. The first reading tells us of a faithful Servant of God, who will be the light of all peoples. There were those who thought that the Baptist was the light, but John the evangelist clarifies this immediately: “He was not the light, but came to testify to the light”; “the true light who enlightens everyone is Christ only” (John 1:8-9). It is only Luke who describes the birth of the Baptist, while the other evangelists mention him only at the beginning of the public life of Jesus. Luke does so in order to show that with John a new era has dawned: the old order has ended; the time of the promises has ended, there is to be no more waiting, the time has begun for such promises to be fulfilled. God has kept His word. The first reading forms part of the book of the Prophet Isaiah called The book of Consolation written while the people of Israel were in exile in Babylon. This section focuses on the Servant’s mission God’s people. The prophet says, “The Lord called me before I was born, while I was in my mother’s womb he named me. He made my mouth like a sharp sword; in the shadow of his hand he hid me” (Isaiah 49:1-2a). This means that the great Author of redemption shows the authority for his work. Thus to compare his mouth to a sword is to show that the Word of God is powerful to plant and to uproot. The sword of his word slays the lusts of his people, and all at enmity with them. Again, the author says, “He made me a polished arrow, in his quiver he hid me away” (Isaiah 49:2b). His sharp arrows wounds lax consciences; but all these wounds will be healed, when the sinner prays to him for mercy. But even the Redeemer in his personal ministry, often seemed to labour in vain. And if Jacob will not be brought back to God, and Israel will not be gathered, still Christ will be glorious. This promise is in part fulfilled in the calling of the Gentiles. Men perish in darkness. But Christ enlightens men, and so makes them holy and happy. Beloved in Christ, in John in the Gospel reading, we see that before we were born, God already had a purpose for us. This is what the first Reading emphasises, the Prophet himself said, “Hear me O coastlands, listen, O distant peoples. The Lord called me from birth; from my mother’s womb he gave me my name” (Isaiah 49:1). And in Jeremiah 1:5, God said to Jeremiah, “Before you were formed in your mother’s womb, I knew you, before you were born I have set you apart and appointed you as a prophet to the nations.” Before we were born into this world, God already had a purpose for us. Now, part of our calling is discovering our purpose in life and being faithful to its requirement. Probably, the reason why we are still living is because we are yet to accomplish our purpose in life. Any day the purpose and mission are accomplished, God may call us home. John the Baptist is being remembered today not simply because God called him to a special vocation but because he faithfully walked on the path that God had called him to tread on. Again, the Gospel reading focuses chiefly on the naming ceremony of the new born child. But why does the Gospel show such an interest in the naming of the child? What is in a name? In biblical times, and still today in many African cultures, names are not mere appellations. They are not just titles with no relevance to life. Children are not just given names simply because such names sound beautiful. Personal names convey what the bearer of the name stands for. Personal names can convey one’s faith; it can describe an event or an experience. It can also give a hint of someone’s mission on earth. In the Gospel, when Simon demonstrated that he could be relied upon as the leader of the Lord’s Apostles, Jesus gave him the name Peter which means “Rock.” When the sons of Zebedee, James and John, asked Jesus to call down fire from heaven to consume the inhabitants of a Samaritan village that refused to welcome Jesus, they were given a new name “Sons of Thunder.” In the Bible, names reveal an essential character or destiny of the bearer. What then is the meaning of the name John? The name John means “God is gracious.” This means that John’s birth points to a new beginning, a new era, an era that will be marked not by punishment but by grace, love and forgiveness. The birth of John is the threshold of God’s grace. Let us not forget that the mission of John the Baptist is closely bound to the mission of Jesus Christ. Through his preaching of repentance and conversion, he prepared people to hear and accept Jesus and his message. The name John means “God is gracious.” John was not the source of grace, but he pointed to the presence of God’s grace among God’s people. John was simply a threshold, that is, a point of entry. Jesus is the grace. The meaning of the name John was only an announcement to the people that the era of grace is coming, in fact, it is already here. And in John 1:29, St. John the Baptist declared, “Behold the Lamb of God, who takes away the sin of the world. This is the one I meant when I said ‘A man who comes after me is greater than me because he was before me.” The people of Israel believed in a punitive and vengeful God. They believed in a God that acts like police officers (who hide in a corner of the road just to catch those over-speeding and ticket them). But the name of John conveyed that the people’s notion of God was wrong, that God is gracious. And God’s graciousness was ultimately demonstrated in the sending of his only begotten Son. And what did God’s Son tell us about God? “God loved the world so much that he gave his only begotten Son so that whoever believes will not perish, but will have everlasting life” (John 3:16). How privileged we are to live in an era of fulfilled promises and yet we behave as if God has only made promises without fulfilling them. He has fulfilled those promises in your life already. Claim it; possess your possession. What has the naming ceremony of John got to do with us? The psalmist is overwhelmed at the way God’s knowledge of us penetrates into the womb. The histories of Jesus and John teach us that truly God’s purposes for us begin in the womb, before birth: “My soul also you knew full well; nor was my frame unknown to You when I was made in secret, when I was fashioned in the depths of the earth” (Psalm 139:15). This very personal knowledge God has of us is a comfort to the psalmist, as it should be to us, too. When we understand that “my journeys and my rest you scrutinize, with all my ways You are familiar,” then we will sing with the psalmist: “I praise You, for I am wonderfully made.” On one of his missionary journeys, St. Paul preached this message, recorded in Acts, to his fellow Jews. He outlined for them the human history through which God accomplished His purpose of redemption and reconciliation for mankind. First through David, by establishing a throne, then through John, by “preaching a baptism of repentance,” God kept His promise to send “Israel a savior, Jesus.” Because we are thinking specifically about John the Baptist today, we want to note the purpose of his work in particular. It was to prepare the people to receive a Savior. To do that, they would need to be shaken up a bit, stirred out of their lethargy or indifference toward God. They would need to believe they really needed saving, and they needed to be assured that the One Who was coming was way beyond their imaginations. As obviously devout as John the Baptist was to the people who flocked to him, he declared that he was not to be compared to the one coming after him; for he declares “I am not worthy to unfasten the sandals of His feet.” In sum, as we celebrate the birth of St. John the Baptist and read the beautiful story of how he got his name which was given to him by God. I want to ask each of us: If we are to receive a new name, a name which represents our mission, our purpose, our identity and our calling in life, what would that name be? The name John means “God is gracious” and through his work on earth, John announced this God to his people. What name would you choose? What message and mission would such a name convey? There is something in every name. At birth, my parents named me Agbeshie which means literally “I have life.” According to your mission, goal, and purpose in life, what name would you choose?

Homily for the Eleventh Sunday in Ordinary Time, Year B Ezekiel 17:22-24/ Psalm 92/2Corinthians 5:6-10/ Mark 4:26-34 THEME: God’s power brings growth

The power of God, which is beyond any human power, is very present in the biblical texts for this Sunday. It is the power of God that transplants the shoot of cedar (the remnant of Israel), cut by Nebuchadnezzar and carried to Babylon, back to Zion in order for it to grow in the city of God (First Reading). The Gospel tells us too of the power that God gives the seed to grow to reach full maturity (First Parable) or, being extremely small, to grow into a leafy tree in which all the birds of the sky can take shelter (Second Parable). Trusting in this extraordinary power of God, manifested in Christ, in the midst of his apostolic efforts, Paul desires and waits to receive his reward from the Lord, the judge of our life. The first reading brings this out vividly the unfathomable power of God. Nebuchadnezzar, the most powerful man on earth in his time, had cut a shoot from the top of a cedar, a symbol of Israel, and transplanted it in Babylon; but God is more powerful than Nebuchadnezzar, in due course, takes that shoot and transports it to Mount Zion to plant it on the crest of the city to become a tree in which all peoples can take refuge. It is clear that God’s power shines forth in a unique way in the face of the imposing power of men. The people of Israel, exiled in Babylon, will return to Jerusalem, to Mount Zion, where all the peoples of the earth will find shelter. What then is our task in this history directed by our God? Certainly, and in the first place, it is to not be an obstacle to God’s action. It is mainly to joyfully accept God’s pace, to open our minds and hearts to it, and to do our part in vitally internalizing God’s plans and helping others do the same. Thus we will arrive at the tribunal of God at the end of our existence, serene and peaceful, like Paul, because "we aspire to please him" (2 Corinthians 5:9) The Kingdom of God, and salvation history in which the Kingdom has its place, marches through time at God’s beat, not what men want or would like to impose. The seed of the Kingdom reaches maturity and the harvest according to the pace of growth that the Lord infuses into seed’s core. The tiny mustard seed becomes a leafy tree, capable of accommodating in its branches the birds of the air, as quickly or as slowly as God allows. This is what the gospel reading focuses on. "The Kingdom of God is like a seed ...;" "it is like a mustard seed ...." The parables say nothing about human action. It is not that they deny it, but it is immaterial to Jesus in expounding the message he wants to communicate. Christ is interested in underlining the powerful action of God in building his Kingdom in the world. The sower is God, not man. It is God who makes the seed grow (seed, stem, ear, grain), not man. The angels of God collect the grain, not man. Jesus wants to make clear in his hearers – and us – that the entire process of building the Kingdom among men, in history, is especially God´s work. "The weakness of God" and the “power of men” is what sometimes we are made to realize in this world of fragile peace and broken promises. In everyday experience, what do we perceive when we look around us, at the world in which we live and work? What immediately appears before our eyes is the power of men. There is political power that can be used for the good of all citizens, but because of the abuse of power, can be – and unfortunately in many cases it is – the cause of pressure, corruption, despotism, or disinterest in the good of the citizens. There is legislative power that subjects people to unjust laws, or that, yielding to powerful minorities, goes against the thoughts and feelings of a nation’s majority. There is economic power, able sometimes to manipulate people, families, institutions and even governments, for the benefit of a few who "govern" the march of history, motivated by self-interest. There is the power of information that, when misused, enthrones lies over truth, evil over good, novelty over the real value of things, impressions over reflection, superficiality over depth. Is the power of God overshadowed by the power of men? Why does not God act with all his power and put human power in its proper place? St. Paul gives us an answer in the First Letter to the Corinthians. Paul preaches a crucified Christ as the savior of mankind. Paul’s proclamation is a stumbling block to Jews and foolishness to Gentiles, but for believers, a Christ who is the power of God and the wisdom of God. He concludes his argument with these words: "For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength" (1 Corinthians 1:25). God’s power is revealed in weakness, because God is patient, compassionate and merciful, full of mercy. Human powers are fragile, and any circumstance whatsoever can destroy an arsenal of power consolidated over a long time. God’s power is eternal, and it is manifested in this world to those who love him, and in eternity to all men, who will be judged "according to what [they] did in the body, whether good or evil" (2 Corinthians 5:10). What then is God’s power and man´s task? In the eyes of many, God’s power can be overshadowed, obscured by the power of men; some may even conclude that there is no such divine power. What is the task of man before the real power of God in this world and in the hereafter? A very necessary task today is to open the eyes of men to faith, because the power of God shines forth only to the eyes of faith. Today each and every Christian needs to be a transmitter of the faith, a missionary who preaches the central mystery of our faith: "Christ suffered and died for our sins and rose for our salvation." It’s not about "imposing" the faith, but announcing it, sharing it, transmitting it with joy and love, making it into prayer, embracing it through authentic living. Thus Christians make visible God’s power in their life and spark a light in the minds of those who have not yet discovered God’s amazing power – which is none other than the power of a Father who wants the best for each and every one of his children. The way God orders human powers for the service of mankind is through the power of his love. Will the mighty men of this world welcome in their heart and life this incredible challenge of God´s power? We are called to be like that mustard seed that grows into a huge shrub that the many will see our life and run to the source of life. The following are the moral lessons for our reflection and edification. In the face of these difficulties and objections, we have to remind ourselves of three aspects of the activity of building the kingdom. First, the building of the kingdom is nothing less than bringing God's love closer to creation. It is not the equivalent of recruiting converts or seeking out adherents to our way of doing things. The kingdom happens when it happens: whenever someone looks at the world afresh, has new joy, rejoices in beauty, or is encouraged to seek the good. This intimate scale of the kingdom is proportionate to the scale of the deeds we are called to perform every day. If we cannot communicate love in little things, then we will not succeed in bigger things. Second, each of us is called to carry out the activities of building the kingdom as part of a community. This community is this Church. We are not just a bundle of individuals who happen to share a view of the universe; we are one people bonded together as the body of Christ. We engage in all these little things knowing that all of those we can call brothers and sisters can work in the same way, we can encourage one another, support one another, and comfort one another along no matter how arduous the path is. Third, we are people who are called to live by faith, act with love, and walk with hope. Hope is living with the 'not yet,' the apparent incompleteness of what we do, the energy to get up again after we have confronted frustration. “Fourth, think global, act local' (or as we might rephrase it into more religious terms: 'Think God, love neighbour') also fits into the basic plan of salvation. We seek to build the kingdom of the Father — and we pray for its coming. We do this in union with the Son — we act as the body of Christ. We press on in hope which is an effect of the Holy Spirit living within us —and the Spirit enlightens and enlivens us. Fifth, 'think global, act local' has become one of the valuable slogans for many groups. We Christians must also make this slogan our own: it can help us link the values of the kingdom to the practical actions our human situations demand, and it can give concrete expression to one of the pressing urgencies of discipleship. In conclusion, the unique message of Jesus is summed up by his use of the phrase 'kingdom of God' and his unique way of speaking about it was the parable. No doubt Jesus could have written a book or given a series of dogmas and rules, but he chose rather to tell short stories by way of illustration. The kingdom he speaks of is not the afterlife but an expression of how God wants the world to be. So the parables of the kingdom deal with God's will for the world and how his grace is at work around us. As such, they offer both comfort and challenge. Today's parables stress that we must not fret or worry but rather trust that the kingdom will come because God wants it to. They are an invitation to take time to consider how the plan of God unfolds around us in ways that are both surprising and sure. We are invited to appreciate deeply the kingdom of God as a present reality and a future reality; in which the latter is dependent on the former.

Homily for the Solemnity of the Body and Blood of Christ, Year B Exodus 24:3-8/ Psalm 116/Hebrews 9:11-15/ Mark 14:12-16, 22-26 THEME: The Eucharist is a sacrifice

Today’s liturgy presents the Eucharist as the sacrifice of the New Covenant. The First reading describes a ceremony in the Old Covenant. To understand what happened at the foot of Mount Sinai is indispensable for an understanding of the meaning of the Eucharist. The Gospel reading presents Christ giving his life as the sacrifice of the New Covenant. It is through his blood that the New Covenant between God and humanity is enacted. The Letter to the Hebrews shows the superiority of the New Covenant over the old. The First reading places our understanding of the Eucharist in its proper perspective by emphasizing its sacrificial character. Having read out the Words of God to the people, we are told that Moses “… rose early morning and built an altar at the foot of the mountain…” (Exodus 24:4). Not only that “Moses took the blood and dashed it on the people and said, see the blood of the covenant that the Lord has made with you in accordance with all these words” (Exodus 24:8). The mention of blood presupposes sacrifice. Here it was the blood of bulls and lambs. Just as the blood sprinkled on the Israelites was the seal of God’s covenant with them, the Eucharist becomes the seal of the covenantal relationship we have with God in the New Testament. This is because in it Christ offers his life; a re-presentation of bloody sacrifice on the Cross. Here we are privileged to dine with the Lord. Here we meet him face to face unlike the Israelites who were afraid to behold the face of God or even get near him. Indeed, Christ offer himself to us as food as a priest, victim and altar of sacrifice. There is no religion in our world in which the priest offers his very life for his members. Christ did it for us all whether we believe it or not. St. Paul puts it beautifully: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1Corinthians 11:26). The Gospel reading presents Jesus as the mediator of the New Covenant. At the institution of the Holy Eucharist, he told his apostles: “…this is my blood of the covenant, which is poured out for many” (Mark 14:24). By this very fact Jesus brings out clearly the communal aspect of the Eucharist. By the nature of its celebration, the Eucharist guarantees salvation. It is poured out for the salvation of many. To show the link between the Eucharist and Jesus’ death on the cross, St. Mark tells us in the Last Supper narrative that “… when they had sung a hymn, they went out to the Mount of Olives (Mark 14:26). Thus after the unbloody sacrifice in the form of Bread and wine, Jesus goes on to give a concrete expression to his total self-giving to the entire world by his bloody sacrifice on the cross. What have we become after partaking of the Eucharist? Jesus sacrificed his life for us. We are called to do same namely to sacrifice for one another. Among the New Testament books, it is the Letter to the Hebrews that brings out clearly the concept of the Priesthood. It shows that Jesus’ priesthood is superior to that of the Old Testament priesthood and it has a sacrificial character. The author says, “For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more shall the blood of Christ, how much more shall the blood of Christ…” If we are privileged to have some share in the Eucharistic sacrifice, then let us join the Psalmist in saying, “How can I repay the Lord for all his goodness to me? The cup of salvation I will raise; I will call on the name of the Lord…” (Psalm 116:12-13). Let us imagine you are taking a course in school, that I am your teacher, and that I have assigned you to write an essay on the Church, asking you to set forth in your essay the true nature of the Church along with describing it to me. If you devoted your essay to describing your parish and wrote of its nature, structure, and purpose I would not give you a passing grade. If instead you wrote about the diocese, the diocesan offices, departments and commissions, and further wrote about the bishop and his responsibilities, I would not give you a passing grade. If you wrote about the Pope, the Cardinals, and the offices of the Vatican, I would likewise not give you a passing grade. The structure of the Church with all of its offices, functions, and presence within the social order of our world, while important and very necessary, is not the Church in its essential reality. The core and essence of the Church is found in what the New Testament calls “The Mystical Body of Christ.” In the Church’s Sacraments we encounter the located presence of the risen, Spirit-filled Christ. And so where do we find the Church? Within us! But there is more, something that is astonishingly greater… and that is found in God’s becoming one with us in the Eucharist. The Eucharist, the Body and Blood of Christ Jesus the Son of God, brings to us God’s very Presence. And not only that, it joins God’s very own life into ours. The Eucharist is not only a symbol; it is more than a symbol; it is Christ. Receiving the Eucharist is receiving within us God’s very own life. In the Eucharist, God’s life and our human life are, by His power, fused together. Why would anyone ignore or even refuse this gift? And yet, as we all know so very well, many do. You and I have heard any number of excuses made by others, even members of our own families, for not coming to Mass. It is boring, we are told. Priests do not preach good homilies, we are told. Those who go to Mass are hypocrites, we are told… and so on, and so on. Excuses, excuses… we have heard them all. They all ignore what God is doing here. According to Pope John Paul II of blessed memory in his encyclical Ecclesia de Eucharistia, “The Church draws her life from the Eucharist. This truth does not simply express a daily experience of faith, but recapitulates the heart of the mystery of the Church. In a variety of ways she joyfully experiences the constant fulfilment of the promise: “Lo, I am with you always, to the close of the age” (Mt 28:20), but in the Holy Eucharist, through the changing of bread and wine into the body and blood of the Lord, she rejoices in this presence with unique intensity. Ever since Pentecost, when the Church, the People of the New Covenant, began her pilgrim journey towards her heavenly homeland, the Divine Sacrament has continued to mark the passing of her days, filling them with confident hope.” The Second Vatican Council rightly proclaimed that the Eucharistic sacrifice is “the source and summit of the Christian life”. “For the Most Holy Eucharist contains the Church's entire spiritual wealth: Christ himself, our Passover and living bread. Through his own flesh, now made living and life-giving by the Holy Spirit, he offers life to men”. Consequently the gaze of the Church is constantly turned to her Lord, present in the Sacrament of the Altar, in which she discovers the full manifestation of his boundless love. By giving the Eucharist the prominence it deserves, and by being careful not to diminish any of its dimensions or demands, we show that we are truly conscious of the greatness of this gift. We are urged to do so by an uninterrupted tradition, which from the first centuries on has found the Christian community ever vigilant in guarding this “treasure”. Inspired by love, the Church is anxious to hand on to future generations of Christians, without loss, her faith and teaching with regard to the mystery of the Eucharist. There can be no danger of excess in our care for this mystery, for “in this sacrament is recapitulated the whole mystery of our salvation” (104). The Church draws her life from Christ in the Eucharist; by him she is fed and by him she is enlightened. The Eucharist is both a mystery of faith and a “mystery of light”. Whenever the Church celebrates the Eucharist, the faithful can in some way relive the experience of the two disciples on the road to Emmaus: “their eyes were opened and they recognized him” (Lk 24:31). In sum, in the opening prayer of this Mass, we prayed that: “O God, who in this wonderful Sacrament have left us a memorial of your Passion, grant us, we pray, so to revere the sacred mysteries of your Body and Blood that we may always experience in ourselves the fruits of your redemption…”. May we become what we celebrate and may the fruits of our redemption be seen by all. Like St. Thomas Aquinas once said: “No sacrament contributes more to our salvation than this; for it purges away our sins, increases our virtues and nourishes our minds with an abundance of all the spiritual gifts”. The Mass is our celebration of the most beautiful and precious gift that God has given us. May we always receive the Body and Blood of Christ, now and forever, with our deepest respect and love.