Warner D'Souza

Homily | Matthew 16:13-19

https://www.pottypadre.com/who-do-you-say-i-am-matthew-16-13-20/<br />
Please click on the link to read today’s gospel reflection .

https://www.pottypadre.com/who-do-you-say-i-am-matthew-16-13-20/
Please click on the link to read today’s gospel reflection .

Who do you say I am? | Matthew 16:13-19

Homily | Fr John Barretto | Luke 9:22-25

Homily | Ash Wednesday | Matthew 6:1-6, 16-18

Sunday Mass Homily | Fr Gilbert Delima | Mark 1:40-45

Mark 6:14-29 | Homily

Today’s Gospel finally answers a question that has been holding the reader in suspense since Mark 1:14. Mark who had hinted at the political arrest of St John the Baptist earlier saved the full report until chapter 6. In Mark chapter 1 he had reported, “now after John was arrested…” after that we do not hear of John the Baptist till this moment. Now having heard of him and his gruesome death we are bound to ask the question; where is the good news in Mark 6:14-29? The passage is sickening even when told as a flashback. This was certainly a b-day; not birth day but beheading day.

A dish not on the menu | Mark 6:14-29

Mark 6:7-13 | Homily

If Jesus ever started a company of his own, He would have hit losses in the first month simply because by human standards these twelve could only be categorized as losers.  Their actions ranged from betrayal, denial, abandonment, fits of anger, doubt, unrestrained opinions and what have you. Yet to these are given authority and mission.

All of us helping all of us | Mark 6: 7-13

Homily | Mark 6:1-6

Jesus comes to the synagogue in Nazareth and begins to teach. The initial reaction of being ‘astounded’ to such wisdom, gives way to more negative comments which are personal in nature. Unlike Jarius and the haemorrhaging woman, they can only see a face, not faith – they recognise a name, not His nature. One would never understand why the ‘son of the town’ who has such wisdom, would not be celebrated? But then again human beings are fickle!

Stepping stones not stumbling blocks | Mark 6:1-6

Today is the Feast of the Presentation of Our Lord in the Temple. In the past, it was also known as the Purification of Our Lady. It was further referred to as Candlemas Day because Simeon saw in Jesus a great Light. According to Leviticus 12, after a woman gives birth to a son, she is impure for forty days. At the end of that period, she is to bring an offering to the temple, which the priest offers as a sacrifice, effecting her purification.

The Feast of the Presentation of Our Lord in the Temple | Luke 2:22-40

Mark 5:1-20 | Homily

Homily | Mark 1:21-28 | Fr Michael Dcunha

The choice of the mustard seed is deliberate; it indicates the potentiality of the small seed to become a great shrub thus drawing an immediate analogy to the rapid, yet silent growth of the Kingdom. To the Christians living in 65 BC this was Good News.

When small is beautiful | Mark 4: 26-34

In Mark 4:21-25 we have two short parables of Jesus, one which is a matter of plain common sense and the other a bit obscure in its meaning. When the word parable is used, we normally think of long stories spanning several verses, like the parable of the sower (Mark 4:1-9) or the famous parable of the prodigal son (Luke15). But as we know, a parable is literally “something thrown beside something else”; it’s a comparison of something earthly with something spiritual. So, they can be long narratives or short, pithy comparisons of a verse or two. Today’s text illustrates how Jesus could use the shortest of little comparisons to illustrate deep spiritual truths. Both the parables are two verses long, separated by a warning in the middle.

Pithy Parables | Mark 4:21-25

We often hear that Jesus spoke in parables, so what then is a parable? When translated from the Greek, a parable (parabolê) is an analogy or a comparison but which has only one intended message. This compound word comes from “para” which means “to come along side or compare” and “ballo” which literally means “to throw” or “see” with. However the Hebrew word for parable is msl, pronounced as mâshâl and has a much wider range of meaning, including sayings, stories and even riddles.<br />
This is the first of a series of parables in Mark’s Gospel. Interestingly he even positions it as the key parable when he says, “do you not understand this parable? Then how will you understand all the parables? (Mark 4:13). There is something in this parable that Mark wants us to sit up and take notice.

We often hear that Jesus spoke in parables, so what then is a parable? When translated from the Greek, a parable (parabolê) is an analogy or a comparison but which has only one intended message. This compound word comes from “para” which means “to come along side or compare” and “ballo” which literally means “to throw” or “see” with. However the Hebrew word for parable is msl, pronounced as mâshâl and has a much wider range of meaning, including sayings, stories and even riddles.
This is the first of a series of parables in Mark’s Gospel. Interestingly he even positions it as the key parable when he says, “do you not understand this parable? Then how will you understand all the parables? (Mark 4:13). There is something in this parable that Mark wants us to sit up and take notice.

‘Soiler’-alert | Mark 4:1-20

The passage of this morning must be seen in the larger context of the rejection of Jesus in Galilee 3:7-6:6. This rejection comes from a number of quarters; the Jewish leaders, the disciples of John the Baptist, the people and even His own family. Yet peppered in all this is also the fact that the rejection of Jesus was not universal for many followed Him making it at times essential to find refuge in a boat or in His house

Where there is no will there is no way | Mark 3: 31- 35

That’s it! That’s the Gospel for today and it’s both stark and shocking. Jesus has come home and the expression does not indicate that this is His adopted home in Capernaum but rather “oikon” which translates as He came “to a house,” namely, His family house in Nazareth.<br />
He has gone to His relatives’ who for some reason are thoroughly embarrassed by His actions. The words and deeds of Jesus have made Him a name to be sought after, making it difficult for Him to sit down to meal in His own house. But the relatives of Jesus are embarrassed, for His detractors had already begun maligning His name and their fear was that they would be party to this shame.<br />
We know from the verses that follow, that the scribes who had come from Jerusalem had already begun a hate campaign claiming that He was possessed by Beelzebul, a name derived from a Philistine god. The ‘son of this little village’ had not only thrust this village and His family into the spotlight of the spiritual world, but had also overshadowed them with a cloud of controversy. All this was too much for His relatives who decided to “restrain him.”

That’s it! That’s the Gospel for today and it’s both stark and shocking. Jesus has come home and the expression does not indicate that this is His adopted home in Capernaum but rather “oikon” which translates as He came “to a house,” namely, His family house in Nazareth.
He has gone to His relatives’ who for some reason are thoroughly embarrassed by His actions. The words and deeds of Jesus have made Him a name to be sought after, making it difficult for Him to sit down to meal in His own house. But the relatives of Jesus are embarrassed, for His detractors had already begun maligning His name and their fear was that they would be party to this shame.
We know from the verses that follow, that the scribes who had come from Jerusalem had already begun a hate campaign claiming that He was possessed by Beelzebul, a name derived from a Philistine god. The ‘son of this little village’ had not only thrust this village and His family into the spotlight of the spiritual world, but had also over

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