Warner D'Souza

There is a clear preferential option that Jesus makes in his choosing of the twelve. From the thousands of ‘followers’ He chooses ‘disciples’, men that He desired to be with Him. There is a clear distinction between being a follower and a disciple of Jesus. Our beloved father of the nation. Gandhiji, was most certainly a follower of the teachings of Jesus but he was most certainly not a disciple. A disciple is single minded in his or her desire for the master. 
When Jesus called the twelve to be His disciples He clearly outlined their pastoral ministry. Primarily He wanted them to ‘be with Him’. Their first duty as disciples was to BE and then DO. Most disciples think that their calling is to do things for the Lord. You can’t do unless you are with the Lord discerning His will. The great spiritual battle of being over doing is made clear by the choice that Jesus lays for his disciples. The other two pastoral ministries were preaching and casting out demons. Jesus was pointed in His teaching as to what he expected from the twelve and by extension to us; our being must supersede our doing.

There is a clear preferential option that Jesus makes in his choosing of the twelve. From the thousands of ‘followers’ He chooses ‘disciples’, men that He desired to be with Him. There is a clear distinction between being a follower and a disciple of Jesus. Our beloved father of the nation. Gandhiji, was most certainly a follower of the teachings of Jesus but he was most certainly not a disciple. A disciple is single minded in his or her desire for the master.
When Jesus called the twelve to be His disciples He clearly outlined their pastoral ministry. Primarily He wanted them to ‘be with Him’. Their first duty as disciples was to BE and then DO. Most disciples think that their calling is to do things for the Lord. You can’t do unless you are with the Lord discerning His will. The great spiritual battle of being over doing is made clear by the choice that Jesus lays for his disciples.  The other two pastoral ministries were preaching and casting out demons. Jesus was pointed in His tea

Followers or Disciples? | Mark 3:13-19

Mark 3:7-12 | Homily

Today’s reading focuses on the wave of an overwhelming positive response shown to Jesus. He has moved from Capernaum to some site near the Sea of Galilee. Those who flock to meet Jesus are people from every corner. Idumea, Tyre and Sidon, mentioned in the Gospel today, are places that were situated outside the lands of Israel. These however had a sizeable Jewish population who having heard of Jesus flock to hear and touch Him, so much so he takes refuge on a boat.

Speaking truth to power | Mark 3:7-12

Like the first controversy (2: 1-12), the fifth controversy is an interweaving of a miracle and a debate showing that Jesus is powerful in both word and deed. Mark’s audience, for whom the Gospel was written, were constantly drawn into a debate with Rabbinic Judaism of the first century on their ‘Christian observances’ of the Sabbath which were more liberal compared to strict Pharisaic practices. This narrative would thus serve as a point of defence of the Early Church’s free attitude towards the Sabbath. 
The problem in this episode lies in the nature of illness and the timing of the miracle. Jewish Rabbis were known to permit healings on the Sabbath in cases where the life of a person was threatened by illnesses. In this case the man’s had was withered, a condition that could have been so from birth and hence not life threatening. The Pharisees had figured out the compassionate heart of Jesus and knew that He of all people would never walk by; and so they “watched Him” so that they might “accuse Him”.

Like the first controversy (2: 1-12), the fifth controversy is an interweaving of a miracle and a debate showing that Jesus is powerful in both word and deed. Mark’s audience, for whom the Gospel was written, were constantly drawn into a debate with Rabbinic Judaism of the first century on their ‘Christian observances’ of the Sabbath which were more liberal compared to strict Pharisaic practices. This narrative would thus serve as a point of defence of the Early Church’s free attitude towards the Sabbath.
The problem in this episode lies in the nature of illness and the timing of the miracle. Jewish Rabbis were known to permit healings on the Sabbath in cases where the life of a person was threatened by illnesses.  In this case the man’s had was withered, a condition that could have been so from birth and hence not life threatening.  The Pharisees had figured out the compassionate heart of Jesus and knew that He of all people would never walk by; and so they “watched Him” so that they 

Withered hands, hardened hearts | Mark 3:1-6

Mark 2:23-28 | Homily

The Sabbath law was very complicated for it even determined how many steps one could take. To complicate this even more the Jews began a collection of oral traditions which they attached to the scriptures. These they recorded in a book called the Mishnah which had no less than 12 tractates, 39 different prohibitions; things you could not do on the Sabbath. Among the many such prohibitions, four are connected with today’s Gospel; you could not reap, thresh, winnow or prepare a meal. However, according to the law, it was okay to pluck heads of grain by hand (Deuteronomy 23:25). Read also the ‘law of gleaning’ in the book of Ruth. 
Interestingly the Pharisees criticized the disciples of Jesus and not Him directly. Besides eating grain in the gratified they should have picked on Him for breaking other laws of the Sabbath like exceeding the distance covered on the Sabbath (which incidentally the Pharisees broke too as they were shadowing Jesus). However, they chose rather to limit themselves to the actions of His disciples which they construed as working on the Sabbath.

The Sabbath law was very complicated for it even determined how many steps one could take. To complicate this even more the Jews began a collection of oral traditions which they attached to the scriptures. These they recorded in a book called the Mishnah which had no less than 12 tractates, 39 different prohibitions; things you could not do on the Sabbath. Among the many such prohibitions, four are connected with today’s Gospel; you could not reap, thresh, winnow or prepare a meal. However, according to the law, it was okay to pluck heads of grain by hand (Deuteronomy 23:25). Read also the ‘law of gleaning’ in the book of Ruth.
Interestingly the Pharisees criticized the disciples of Jesus and not Him directly. Besides eating grain in the gratified they should have picked on Him for breaking other laws of the Sabbath like exceeding the distance covered on the Sabbath (which incidentally the Pharisees broke too as they were shadowing Jesus). However, they chose rather to limit themselves

Inward out | Mark 2: 23-28

Mark 2:18-22 | Homily

Today we read the third of the five conflict stories that the evangelist narrates and this time the opponents of Jesus are the disciples of John the Baptist and the Pharisees. While the focus of the passage seems to be about the religious practice of fasting, Mark uses this opportunity to present Jesus as the Messiah whose public ministry takes place in this ‘special time’ in which the old forms of religious practices were not appropriate. 
 
The issue at hand seems to be that of fasting. John’s disciples and the Pharisees fast while Jesus’ disciples do not. Interestingly the targets of Jesus’ opponents are now made out to be His disciples and not Him. However, it is clear that He is the intended target, for his disciples were merely a reflection of Him and if they did not fast, then the suggestion implied was that He did not fast.

Today we read the third of the five conflict stories that the evangelist narrates and this time the opponents of Jesus are the disciples of John the Baptist and the Pharisees. While the focus of the passage seems to be about the religious practice of fasting, Mark uses this opportunity to present Jesus as the Messiah whose public ministry takes place in this ‘special time’ in which the old forms of religious practices were not appropriate. 

The issue at hand seems to be that of fasting. John’s disciples and the Pharisees fast while Jesus’ disciples do not. Interestingly the targets of Jesus’ opponents are now made out to be His disciples and not Him. However, it is clear that He is the intended target, for his disciples were merely a reflection of Him and if they did not fast, then the suggestion implied was that He did not fast.

A time to fast | Mark 2:18-22

The author of a play takes great care with the first words spoken by the main protagonist. These words must grab our attention and they usually reveal something of that person’s character. Here we read the first words spoken by Jesus in the Gospel of John. It begins with Jesus addressing John’s disciples who are following him. Jesus always asks pointed, direct questions in the Gospel of John. The question is not a teaching, a precept, or a challenge (as we might expect), but a simple question address directly to them: “What are you looking for?” or “What do you want?” That’s a good question isn’t it? The two disciples are asked a deceptively simple question.

Sunday Mass Homily | John 1:35-42

Homily | Mark 2:13-17

This is a rapidly unfolding situation and the hostility against Jesus is evident. Yesterday we read the first controversy narrative where the scribes questioned Jesus actions ‘in their heart’. Today what is in their heart is expressed on their lips but not to the master himself but his disciples. Soon we will hear of their boldness in addressing Jesus himself with their hate filled accusations. 
For now we are at the Lake of Galilee on the banks of the village of Capernaum. Jesus’ popularity is evident as the crowds have not diminished and it is not merely his miracles they seek for we are told they admired the way he spoke with authority (1:27). 
The Gospel tells us that Jesus is teaching the crowds and perhaps this detail is often lost on us. While the ministry of Jesus in the Gospel of Mark is often portrayed as a healing ministry, it is primarily one of teaching and preaching. 
For now the narrative tells us that Jesus, while walking along, calls the fifth apostle, Levi. (also known as Matthew) Levi is a tax collector and just like his four previous companions he is called personally by the Master. There is an urgency in the call which is met with an equally matched response. We are told that Levi “got up and followed him.” 
It is here that that the controversy begins for tax collectors were considered among the most notorious sinners and were particularly despised in Israel. They were viewed as collaborators with the Roman occupiers, who placed a heavy tax burden on the people. Because they dealt with Gentiles and Gentile money, they were considered unclean. They were also known to be greedy. They were assigned a region and a fixed sum to collect, and were allowed to collect as much additional money as they could for profit. No self-respecting Rabbi would every associate himself with such a person.

This is a rapidly unfolding situation and the hostility against Jesus is evident. Yesterday we read the first controversy narrative where the scribes questioned Jesus actions ‘in their heart’. Today what is in their heart is expressed on their lips but not to the master himself but his disciples. Soon we will hear of their boldness in addressing Jesus himself with their hate filled accusations.
For now we are at the Lake of Galilee on the banks of the village of Capernaum. Jesus’ popularity is evident as the crowds have not diminished and it is not merely his miracles they seek for we are told they admired the way he spoke with authority (1:27). 
The Gospel tells us that Jesus is teaching the crowds and perhaps this detail is often lost on us. While the ministry of Jesus in the Gospel of Mark is often portrayed as a healing ministry, it is primarily one of teaching and preaching.
For now the narrative tells us that Jesus, while walking along, calls the fifth apostle, Levi. (also known 

When love bypasses the heart | Mark 2:13-17

Mark 2:1-12 | Homily

Mark 1:40-45 | Homily

Mark 1:29-39 | Homily

Homily | Mark 1:21-28

The village of Capernaum sits on the banks of lake Galilee and was established in the second century. Capernaum, which means village of Nahum (the prophet) is also known as the ‘brown hill’ because it is built from black volcanic basalt rock. It had a population of one thousand five hundred residents and was a fishing village. The ruins of this village exist even today along with the synagogue. 
 
For more details about Capernaum go to http://www.pottypadre.com/holy-land-three-seas-and-one-lake/ 
 
Jesus enters the synagogue whose Sabbath services consisted of prayers, scripture reading and a teaching. One did not have to be ordained to conduct services, and so any one with sufficient learning could be invited to teach. The Gospels record that there was something different about the teaching of Jesus, for they recognised a ‘new teaching with authority.’

The village of Capernaum sits on the banks of lake Galilee and was established in the second century. Capernaum, which means village of Nahum (the prophet) is also known as the ‘brown hill’ because it is built from black volcanic basalt rock. It had a population of one thousand five hundred residents and was a fishing village. The ruins of this village exist even today along with the synagogue.

For more details about Capernaum go to http://www.pottypadre.com/holy-land-three-seas-and-one-lake/

Jesus enters the synagogue whose Sabbath services consisted of prayers, scripture reading and a teaching. One did not have to be ordained to conduct services, and so any one with sufficient learning could be invited to teach. The Gospels record that there was something different about the teaching of Jesus, for they recognised a ‘new teaching with authority.’

Hands Free | Mark 1: 21-28

Homily | Mark 1:14-20

Luke 5:12-16 | Homily

Homily | John 3:22-30

This reading marks a stage in the transition from the preaching and ministry of John the Baptist to that of Jesus. Some of John’s disciples had joined Jesus at John’s prompting, “Look, here is the lamb of God” (John 1:36). Those that remained with John now seem to be upset that “all” are going to Jesus for Jesus ministry has begun to flourish and John’s influence is being eclipsed by Jesus ministry. What is the real issue here? Well, we could translate their feeling as, ‘he is getting more attention and it is making us feel less important, less successful. They suggest to John that perhaps it would have been better if he had not borne witness to Him and that he should stop mentioning His name. They are worried that John might lose his following. 
What would we call that? Jealousy! It is comparison that is rooted in insecurity that breeds resentment. Without the Holy Spirit working grace in our hearts, that is the natural, human response we all have to such kinds of situations. We want other people to succeed, but not more than us! We would all like to think we are above it but most of us know that it is a potential in us.

This reading marks a stage in the transition from the preaching and ministry of John the Baptist to that of Jesus. Some of John’s disciples had joined Jesus at John’s prompting, “Look, here is the lamb of God” (John 1:36). Those that remained with John now seem to be upset that “all” are going to Jesus for Jesus ministry has begun to flourish and John’s influence is being eclipsed by Jesus ministry. What is the real issue here? Well, we could translate their feeling as, ‘he is getting more attention and it is making us feel less important, less successful. They suggest to John that perhaps it would have been better if he had not borne witness to Him and that he should stop mentioning His name. They are worried that John might lose his following.                                           
What would we call that? Jealousy! It is comparison that is rooted in insecurity that breeds resentment. Without the Holy Spirit working grace in our hearts, that is the natural, human response we all 

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