Jesus, Outer Garment and a Towel

GOSPEL THOUGHTS

*Lenten Season: Holy Week : Holy Thursday*

*Gospel : Jn 13:1-15*

*First Reading : Ex 12:1-8, 11-14*

*Responsorial Psalm : Ps 116:12-13, 15-16bc, 17-18*

*Second Reading: 1 Cor 11:23-26*

*Jesus, Outer Garment and a Towel*

*1) The Towel as a Symbol of Servanthood*

In ancient times, tying a towel around the waist was something a servant or slave would do when preparing to perform menial tasks like washing feet. 

By doing this, Jesus voluntarily assumed the position of a servant—a radical gesture from the Master and Teacher.

Philippians 2:7 says He *"took the form of a servant,"* and this moment is a visible expression of that truth.

The towel becomes a symbol of humility and self-giving love.

*2) A Symbol of Humility and Self-Emptying*

Jesus taking off His outer garments is a symbolic act of self-emptying, which mirrors what Paul later describes in Philippians 2:6-7:

*“Though He was in the form of God, He did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant...”*

Just as Jesus laid aside His divine privileges to become human and serve us through His life and death, He lays aside His outer robe to serve His disciples.

*3) The Towel and the Incarnation*

Taking off His outer garment and wrapping Himself in a towel mirrors the Incarnation:

Just as Jesus laid aside His glory to enter the world, He lays aside His robe to serve His disciples.

The towel represents God clothing Himself in humility for our sake.

*4) Prelude to the Cross*

Taking off His garment also foreshadows what would happen on the cross.

John 19:23 later tells us that the soldiers "took His clothes, dividing them into four shares..."

His outer garment would be stripped again, this time in violence.

In John 13, Jesus removes it willingly, out of love. At Calvary, it is taken from Him, but still within His plan of redemptive love.

*5) An Invitation to the Same Disposition*

By taking off His outer garments, Jesus also invites us to lay aside pride, status, or entitlement—anything that hinders true love and service.

It's a call to strip away the ego and take on the towel of service.

It's a quiet, radical redefinition of leadership and greatness.

*6) Wearing of the Towel*

The towel is a theological garment—a reminder that the path to greatness in the Kingdom of God is not through power, but through servant-hearted love.

Every time we serve with humility, we "wear the towel" and echo the love of Christ.

This towel helps us in our journey towards heaven

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The value of Jesus' Life in Human Hand, just 30 pieces of Silver Coin

GOSPEL THOUGHTS

*Lenten Season: Holy Week : Wednesday*

*Gospel : Mt 26:14-25*

*First Reading : Is 50:4-9a*

*Responsorial Psalm : Ps 69:8-10, 21-22, 31 and 33-34*

*The value of Jesus' Life in Human Hand, just 30 pieces of Silver Coin*

*1) Fulfillment of Prophecy* 

The amount—thirty pieces of silver—directly fulfills a prophecy in Zechariah 11:12-13:

*"So they paid me thirty pieces of silver. And the Lord said to me, 'Throw it to the potter'—the handsome price at which they valued me!"*

In Zechariah, the prophet is acting as a shepherd rejected by the people, a clear foreshadowing of Christ. 

The sarcastic tone— *"the handsome price"*—indicates how little they valued him. 

When Judas later regrets his betrayal and throws the silver into the temple (Matthew 27:3-10), the money is used to buy the potter’s field, directly connecting Jesus to Zechariah’s prophecy.

*2) Symbol of Human Value and Betrayal*

In Exodus 21:32, thirty pieces of silver is the compensation for a slave who is gored by an ox:

*"If the ox gores a male or female slave, the owner must pay thirty shekels of silver..."*

This reinforces the insult in valuing Jesus—the Son of God—at the price of a slave.

It shows how humanity, in its sinfulness, places little worth on holiness, love, and truth when it threatens our comfort or power

*3) Human Greed vs. Divine Mercy*

Judas’s action reflects how greed, disappointment, and spiritual blindness can distort judgment. 

The betrayal shows the depth of human sin—that someone could walk with Jesus, witness His miracles and love, and still hand Him over for a small sum. 

Yet in contrast, Jesus responds not with vengeance, but with mercy—He allows Himself to be betrayed to fulfill the divine plan of salvation.

*4) The Price of Redemption*

Paradoxically, while Jesus was sold for silver, His blood purchased our salvation:

*“You were bought with a price”* (1 Corinthians 6:20).

*“…you were redeemed…not with perishable things such as silver or gold…but with the precious blood of Christ”* (1 Peter 1:18-19).

So the betrayal money becomes a dark mirror of a deeper truth—Jesus allowed Himself to be sold so He could buy us back from sin and death

*5) Final Thought*

The 30 pieces of silver are a tragic symbol: of betrayal, undervaluing the sacred, and the brokenness of human choices. 

Yet, even in this, God’s redemptive plan shines through. What was meant for evil, God used for the greatest good—the salvation of the world.

*6) What is My Value*

Have I sold myself to the worldly value or have I preserved my divine identity for the Eternal life 

What is the value of my life from the perspective of eternal life 

How much people value me? 

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Morsel, Judas and Jesus

GOSPEL THOUGHTS

*Lenten Season: Holy Week : Tuesday*

*Gospel : Jn 13:21-33, 36-38*

*First Reading :Is 49:1-6*

*Responsorial Psalm : Ps 71:1-2, 3-4a, 5ab-6ab, 15 and 17*

*Morsel, Judas and Jesus*

*1) What is a “Morsel”?*

A morsel is a small piece of food—usually bread.

In  the biblical account of the Last Supper (John 13:26), Jesus dips a morsel in the dish and gives it to Judas Iscariot.

*Jesus answered, ‘It is the one to whom I will give this piece of bread when I have dipped it in the dish.’ Then, dipping the piece of bread, He gave it to Judas…* (John 13:26)

In ancient Middle Eastern culture, sharing a morsel—especially one dipped by the host—was a gesture of closeness, favor, and friendship.

Jesus offering it to Judas was not just identifying the betrayer; it was a final act of love and a plea to his conscience.

Even at the moment of betrayal, Jesus extends mercy. The morsel represents both intimacy and invitation—an opportunity for Judas to turn back. Sadly, Judas rejects it.

*2)  Why Did Satan Enter Judas?*

Right after Judas takes the morsel, we read:

*As soon as Judas took the bread, Satan entered into him.* (John 13:27)

Why or how did this happen?

Biblical Understanding:

*a) Gradual Opening to Evil:*

Judas didn’t fall suddenly. His heart had been drifting for a while:

In John 12:6, we learn that Judas used to steal from the money bag.

He was motivated by greed when he sold Jesus for 30 pieces of silver (Matthew 26:14–16).

By refusing the light, Judas opened the door to darkness.

*B) Free Will and Responsibility*

Satan can only “enter” when a person allows him to.

Judas was not a puppet. He made choices. Satan only entered because Judas had already consented inwardly to betrayal.

*c) Satan’s Influence in Darkness*

When Judas takes the morsel, the next verse says:

“And it was night.” (John 13:30)

The darkness outside reflects the spiritual darkness within.

*3) The Morsel and the Hardened Heart*

After receiving the morsel, the Gospel says:

*As soon as Judas took the bread, Satan entered into him.”* (John 13:27)

This moment is spiritually chilling. It signals Judas's final decision to reject Jesus, even in the face of divine mercy. 

The heart, when repeatedly closed to grace, may harden irreversibly.

We are warned against the gradual resistance to grace.

Judas had multiple opportunities to repent, but he chose darkness. The morsel became not a gift of communion, but a line crossed.

*4) The Morsel and the Mystery of Free Will*

Jesus knew Judas would betray Him, yet He still included him at the table, still gave him the morsel.

This shows the tension between divine foreknowledge and human freedom.

God never forces us to love Him. He offers mercy, but the response is ours. 

The morsel, given in love, becomes the test of Judas’s heart. What do we do with the grace offered to us?

*5) The Eucharistic Echo* 

The giving of the morsel occurs in the context of the Last Supper—the institution of the Eucharist. 

Jesus gives Himself as the Bread of Life, even as He is betrayed.

Every time we approach the Eucharist, we are faced with the question: 

Are we coming as true disciples, or are we holding on to a “Judas” heart? The morsel reminds us to examine ourselves and receive Christ worthily (cf. 1 Corinthians 11:27-29)

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Mary's Gesture of anointing the feet of Jesus and dring them with her hair

GOSPEL THOUGHTS

*Lenten Season: Holy Week : Monday*

*Gospel : John 12:1-11*

*First Reading : Is 42:1-7*

*Responsorial Psalm : Ps 27:1, 2, 3, 13-14*

*Mary's Gesture of  anointing the feet of Jesus and dring them with her hair*

*1) An Act of Deep Love and Devotion*

Mary’s action expresses her overflowing love and gratitude to Jesus. 

She had seen Him raise her brother Lazarus from the dead (John 11), and in response, she gives her most precious possession—a jar of expensive perfume—without hesitation. 

This act reminds us that true worship involves giving our best, holding nothing back.

*Where your treasure is, there your heart will be also.* (Matthew 6:21)

*2) Humility and Surrender*

To wipe someone’s feet was a lowly servant’s task.

But Mary not only does this for Jesus, she does it with her own hair—her glory (1 Corinthians 11:15)—symbolizing total humility and surrender. 

She places her dignity at Jesus’ feet, showing that no act is too humble when it’s done out of love for Christ.

*3)  A Prophetic Gesture of Burial Preparation*

Jesus Himself says, *She has kept it for the day of My burial* (John 12:7).

Mary’s anointing foreshadows His death.

While others misunderstood or criticized her, she was in tune with Jesus’ path to the cross

This invites reflection on whether we truly understand and align ourselves with the suffering and mission of Christ, even when it’s uncomfortable or unpopular

*4) A Contrast with Judas and Selfishness*

In John 12:4–6, Judas criticizes Mary for what he calls a waste of money, pretending concern for the poor. 

But John reveals Judas' real motive: greed. 

This moment starkly contrasts genuine love (Mary) with hypocritical self-interest (Judas). 

It challenges us to examine our own motives—are we truly giving, or are we keeping score?

*5) The Fragrance of Worship*

*The house was filled with the fragrance of the perfume* (John 12:3). 

This is more than a sensory detail; it symbolizes how true worship leaves a lingering impact. 

When we pour ourselves out in love for Christ, it not only blesses Him, but also touches everyone around us.

*6) Deeper Meaning of Fragrance*

Evey good gesture has a fragrance

The kind gesture of Veronica on the way to Calvary, still spreads the fragrance of courage, fragrance of inspiration and fragrance of sacrificial love for Jesus

The fragrance of the conversion of  Zacchaeus is  still fresh even today 

The fragrance of the Samaritan woman can not  hide under the bushel

The fragrance of the Good Samaritan continues to attract millions of people 

If so, what type of fragrance comes out of my life? 

What type of oil have I stored to anoint the feet of Jesus? 

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The significance of Jesus using the colt/donkey

GOSPEL THOUGHTS

*Lenten Season: Holy Week : Sunday*

*Gospel : Lk 22:14-23:56 or 23:1-49*

*First Reading : Is 50:4-7*

*Responsorial Psalm : Ps 22:8-9, 17-18, 19-20, 23-24*

*Second Reading :Phil 2:6-11*

*The significance of Jesus using the colt/donkey*

*1) Fulfillment of Prophecy*

Jesus’ act directly fulfills the prophecy in Zechariah 9:9: 

*“Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.”*

This passage prophesied that the Messiah would come not as a warrior on a horse but as a humble king on a colt. 

Jesus intentionally chooses the colt to show that He is the promised King, but not in the way many expected.

*2) Symbol of Peace, Not War*

In ancient times, kings rode horses when they came in war, but donkeys or colts when they came in peace.

Jesus’ entry on a colt signifies that His kingship is one of peace and humility, not violence or conquest.

He is the Prince of Peace (Isaiah 9:6), offering reconciliation between God and humanity.

*3) A King Who Is Approachable*

A colt, especially one that had never been ridden (Mark 11:2), is a symbol of purity and dedication. 

Yet it’s also a humble animal. 

Unlike a majestic stallion, a colt makes the rider approachable. 

This reflects how Jesus, though divine, came close to His people, accessible even to the lowly.

*4) Reversal of Expectations*

The people expected a political messiah who would overthrow Roman rule. 

By riding a colt, Jesus subverts these expectations, pointing to a different kind of kingdom—a spiritual kingdom built not on force but on love, sacrifice, and truth

*5) Jesus’ Sovereignty and Divine Knowledge*

Before sending His disciples to get the colt, Jesus describes in detail where it will be and what to say (Luke 19:30–31). 

This shows His divine foreknowledge and control over events. 

Even the animal's availability was part of God's plan, showing that Jesus’ path to the cross was deliberate and orchestrated.

*6)  A Foretaste of His Second Coming*

In His first coming, Jesus enters Jerusalem on a colt—humble and peaceful. 

But Revelation 19:11 describes His second coming on a white horse, symbolizing power, judgment, and victory. 

The colt reminds us that now is the time of grace and mercy; the time for repentance before the King returns in glory.

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Jesus in Ephraim with His disciples

GOSPEL THOUGHTS

*Lenten Season: Fifth Week : Saturday*

*Gospel : Jn 11:45-56*

*First Reading : Ez 37:21-28*

*Responsorial Psalm : Jer 31:10, 11-12abcd, 13*

*Jesus in Ephraim with His disciples*

*1) Jesus goes to Ephraim*

Jews are looking for Jesus and His arrest, in order to put him to death 

Caiaphas, the High Priest has already given to green signal for the arrest of Jesus 

In this context Jesus could not walk publicly among the Jews

So he goes to the region of Ephraim. 

It was not an accidental movement of Jesus to Ephraim. 

It has its own theological and spiritual symbolism

*2) A Place of Retreat Before the Final Hour*

Jesus' move to Ephraim signifies a strategic and spiritual pause before the Passion. 

The raising of Lazarus had deeply disturbed the religious authorities (John 11:45-53), who began to plot His death at the earliest

By withdrawing to Ephraim, Jesus was not escaping, out of fear, but stepping back to allow the divine timeline to unfold according to God's will.

Sometimes, stepping away from the crowd is not avoidance but alignment with divine timing. 

Ephraim becomes a space of quiet obedience and preparation before the greatest sacrifice

*3) Ephraim: On the Edge of the Wilderness*

Ephraim is described as being near the wilderness—a symbol of solitude, testing, and intimacy with God (as seen in Moses, Elijah, and even Jesus’ own 40 days). 

Being near the wilderness may suggest Jesus was preparing His heart and His disciples for what was coming—His passion, death, and resurrection.

The wilderness, often brings the deepest encounters with God. 

Ephraim reminds us that preparation often requires separation

*4) A Model of Discernment and Prudence*

Jesus’ decision to move away shows His discernment. 

He knew the plot against Him was active, but He didn’t provoke confrontation prematurely. 

He acted with wisdom, avoiding unnecessary conflict until the appointed time (John 7:30, “His hour had not yet come”).

Discerning the right moment is part of walking with God. 

Ephraim represents a season of waiting on God’s perfect timing.

*5) A Place of Fellowship*

Jesus stayed in Ephraim with His disciples. 

This  was not just a retreat; it was a time of closeness with His closest followers.

Likely, He was teaching, praying, and preparing them for what was ahead.

Even in moments of retreat, Jesus builds up the community. 

Our *Ephraim moments* are not just for isolation, but for deepening fellowship and strengthening others.

*6) Ephraim moments of My Life*

These are quiet seasons when God draws you away from the crowd or from the busy schedule to listen to him, to rest and to reset

Ephraim moment is a sacred waiting room, not a wasteland

In  Ephraim, Jesus stayed with His disciples. It was a time of closeness and communion.

Jesus didn’t stay in Ephraim forever. He left when the hour came.

Where is my Ephraim? Am I ready to spend some time in Ephraim?

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Jesus goes to Jordan, after Jews were trying to arrest Him

GOSPEL THOUGHTS

*Lenten Season: Fifth Week : Friday*

*Gospel : Jn 10:31-42*

*First Reading : Jer 20:10-13*

*Responsorial Psalm : Ps 18:2-3a, 3bc-4, 5-6, 7*

*Jesus goes to Jordan, after Jews were trying to arrest Him*

*1) Going back to Jordan*

The days Gospel ends with Jesus' going to the Jordan, after Jews first tried to stone him and secondly they tried to arrest him 

This movement of Jesus—going back across the Jordan to the place of John’s first baptizing—is rich with symbolic and spiritual meaning

Jordan is very much connected to the life and ministry of Jesus

*2) A Return to the Beginning of His Public Ministry*

This location marks the starting point of Jesus’ public ministry—where John the Baptist baptized Him (John 1:28). 

By returning there, Jesus seems to be returning to His mission's roots, perhaps for reflection, prayer, or preparation before the events to come 

These are the events which took place after his return to Jordan

Raising of Lazarus and then entry to Jerusalem for His Passion

There are moments in our own lives when we need to return to where we began—whether in memory or physically—to reconnect with our original call, to be renewed, and to discern our next steps 

*3)  A Place of Divine Confirmation*

At the Jordan, during His baptism, the heavens opened, the Spirit descended, and the Father’s voice affirmed: *“This is my beloved Son”* (Matthew 3:17). 

Going back there could signify a return to that divine affirmation and clarity, especially after the rejection He faced from the Jewish leaders (John 10:39).

When we face misunderstanding or hostility, we too can draw strength by recalling the moments God confirmed our identity and mission.

*4) A Contrast Between Rejection and Reception*

In John 10, we witness a situation where Jews are trying to stone  Jesus in Jerusalem. 

But across the Jordan, people were more open to Him. *“Many came to him and said, ‘John did no sign, but everything that John said about this man was true.’ And many believed in him there”* (John 10:41–42).

Sometimes we are rejected in one place, but welcomed in another. 

Jesus shows that it’s okay to walk away from closed hearts and continue the mission where people are more receptive.

*5) Symbolism of the Jordan River*

The Jordan is not just a river—it’s a symbol of transition, purification, and new beginnings. 

Israel crossed the Jordan to enter the Promised Land. Naaman was healed in it.

Jesus sanctified its waters through His baptism.

Crossing the Jordan can represent a moment of change and consecration.

Jesus going there can inspire us to seek new beginnings and spiritual cleansing when life becomes heavy or confused.

*6) Where is My Jordan?*

This is a very important question to reflect about our own life 

This Jordan may be the temple, may be a retreat centre, may be our own house, may be a Holy Person, may be my own Superior, may be my own spouse,  May be the Word of God, may be my own life 

So where is my Jordan? Am I ready to go back to Jordan?

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Rejection and Departure of Jesus from the Temple

GOSPEL THOUGHTS

*Lenten Season: Fifth Week :  Thursday*

*Gospel : Jn 8:51-59*

*First Reading : Gn 17:3-9*

*Responsorial Psalm : Ps 105:4-5, 6-7, 8-9*

*Rejection and Departure of Jesus from the Temple*

*1) Jesus going out of the Temple*

The Gospel of the day speaks about Jesus departing from the temple, after Jews failed to recognize His true identity

The moment when Jesus "went out of the temple" (John 8:59) is deeply symbolic. 

It marks not just a physical departure, but also reflects a spiritual reality: the rejection of God's presence by those who should have recognized it.

*2) God Departing from His Dwelling Place*

The temple was the center of Jewish worship—the dwelling place of God's presence among His people. 

For Jesus, who is God incarnate, to walk out of the temple signifies something profound. 

This symbolises that God is leaving the place where He is no longer welcome.

In  Ezekiel 10:18–19, we read where the glory of the Lord departs from the temple because of Israel’s unfaithfulness.

When hearts are hardened and truth is rejected, God's presence will not force itself in

*3) The Tragedy of Spiritual Blindness*

The religious leaders, experts in the Law and Scripture, failed to recognize the very One they claimed to be waiting for.

Though Jesus fulfilled prophecy and spoke with authority, they could not see beyond their expectations and pride.

John 1:11 – “He came to His own, and His own did not receive Him.”

Are we so rooted in our assumptions that we miss God's voice when it doesn't come in the form we expect?

*4) The Rejection of Divine Presence in the Sacred Space*

It is painfully ironic that Jesus is rejected inside the temple—the very house of God. 

His rejection shows that religious spaces are not immune to spiritual failure when they are not centered on truth, humility, and love.

Matthew 23:37–38 – “Jerusalem, Jerusalem… How often I have longed to gather your children… but you were not willing. Look, your house is left to you desolate.”

*5) A Prelude to a New Temple*

Jesus leaving the temple also foreshadows a shift

He Himself is the true temple (John 2:19). The physical temple would soon no longer be the center of God’s presence. 

It would be found in the Person of Jesus, and later, in His body—the Church.

Do we cling to forms, or do we seek the living presence of God in Christ?

*6) Departure of Jesus from ones Life*

St Paul says that we are the temple of the Holy Spirit

If so, Our life and Body is the dwelling place of God 

If there is welcome, God will stay in our life. If not, God will depart from our life 

Self righteousness and the pride of Jews were the hurdles for Jews to recognize the identity of Jesus. So Jesus departed from the Temple 

What about my life? 

What are those things which are deeply rooted in my life which make Jesus to depart from this temple, that is my life or my body 

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The Works of Abraham

GOSPEL THOUGHTS

*Lenten Season: Fifth Week : Wednesday*

*Gospel : Jn 8:31-42*

*First Reading : Dn 3:14-20, 91-92, 95*

*Responsorial Psalm : Dn 3:52, 53, 54, 55, 56*

*The Works of Abraham*

*1) What are the Works of Abraham?*

The Gospel of the day speaks about the works of Abraham 

So it is very important for us to know the Works of Abraham, since he is the Father of Faith 

By knowing his works we can imitate him, to live our life according to the Gospel standard

*2) Faith that Trusts God's Promises*

Abraham is most remembered for his unwavering faith in God.

In Genesis 15:6, we read: “And he believed the Lord, and he counted it to him as righteousness.”

This faith was not merely intellectual agreement—it was a lived trust. 

Abraham believed even when the promise of a child seemed impossible due to age and barrenness.

Are we living with this kind of trust? Do we believe God's promises even when they seem delayed or unlikely?

*3) Obedience Without Full Understanding*

In Genesis 12:1-4, Abraham obeys God's call to leave his homeland without knowing where he was going.

The work of Abraham here is radical obedience—acting not because everything is clear, but because God has spoken.

Do we respond to God’s call with open hands and willing hearts, even when the future is uncertain?

*4) Hospitality and Reverence for God*

In Genesis 18, Abraham shows extraordinary hospitality to three visitors, who are later revealed as messengers of God (or even a theophany).

He responds with generosity, humility, and service—hallmarks of a heart attuned to God.

Are we welcoming to God in the ordinary events of life? Do we make room for divine interruptions?

*5) Sacrificial Surrender*

Perhaps the most dramatic work of Abraham is found in Genesis 22, where he is asked to sacrifice his son Isaac.

Though God ultimately stops him, Abraham's willingness reveals the depth of his faith and trust.

What are we holding back from God? Are we willing to surrender even the most precious areas of our lives?

*6) Living by Faith, Not by Sight*

Romans 4:20–21 says of Abraham: “No distrust made him waver concerning the promise of God… fully convinced that God was able to do what he had promised.”

This becomes a model for us all. Paul calls him “the father of all who believe” (Romans 4:11).

Are we living by faith day to day, or are we ruled by fear and doubt?

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Are we from Above or Bellow

GOSPEL THOUGHTS

*Lenten Season: Fifth Week : Tuesday*

*Gospel : Jn 8:21-30*

*First Reading : Nm 21:4-9*

*Responsorial Psalm : Ps 102:2-3, 16-18, 19-21*

*Are we from Above or Bellow*

The phrase *"You belong to this world, but I do not belong to this world"* is a powerful statement which  invites several layers of biblical reflection:

*1) Jesus' Divine Origin*

Jesus is pointing out His heavenly origin in contrast to the earthly mindset of His listeners. 

While humanity is bound by worldly systems, sin, and limited understanding, Jesus comes from the Father, embodying divine truth, holiness, and eternal purpose (John 1:1–14). 

He operates on a plane beyond political power, cultural expectations, or worldly values.

*2) Call to Recognize the True Kingdom*

By saying He is *not of this world,* Jesus is revealing the nature of the Kingdom of God—a kingdom not built on force or fame but on grace, truth, and love. 

His mission wasn't to conquer Rome but to conquer sin and death.

This echoes John 18:36: *My kingdom is not from this world.*

*3) Separation and Transformation*

Believers are called to follow in Christ's footsteps.

In John 17:14–16, Jesus prays about His disciples: *“They are not of the world, just as I am not of the world.”*

This doesn't mean Christians physically leave the world but that they are called to live differently, with transformed minds and hearts (Romans 12:2), set apart for God's purposes

*4) A Reflection on Belonging*

To *belong to this world* is often to cling to temporal power, status, wealth, and pleasure. 

Jesus challenges us to examine where we truly place our trust and identity.

Are we shaped more by culture or by Christ?

*5) Hope for the Pilgrim*

Lastly, this distinction gives hope to those who feel out of place, marginalized, or weary in this life. 

As Philippians 3:20 reminds us: *Our citizenship is in heaven.*

Just as Jesus did not belong to this world, neither do His followers. 

We are pilgrims with a promise—a heavenly home, prepared by the One who came from above.

Where do I belong? 

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The Mystery of Writing of Jesus on the Dust

GOSPEL THOUGHTS

*Lenten Season: Fifth Week : Monday*

*Gospel : Jn 8:1-11*

*First Reading : Dn 13:1-9, 15-17, 19-30, 33-62 or 13:41c-62*

*Responsorial Psalm : Ps 23:1-3a, 3b-4, 5, 6*

*The Mystery of Writing of Jesus on the Dust*

*1) Jesus Writing*

*“Jesus bent down and began to write on the ground with his finger”* (John 8:6)—is one of the most mysterious and profound gestures in the Gospels. 

It's part of the story of the woman caught in adultery (John 8:1–11).

Though Scripture doesn’t tell us what Jesus wrote, the gesture itself is rich in symbolism

*2) Writing the Sins of the Accusers*

A common interpretation, especially in early Christian thought, is that Jesus was writing the sins of the people who brought the woman forward. 

When He later says, “Let the one without sin cast the first stone,” it would make sense that He had already quietly revealed their guilt to them. 

St. Jerome and others hinted at this idea.

*3) Echo of the Law Written by God*

Some theologians connect this act with Exodus 31:18, where God gives Moses the tablets of the Law, written *with the finger of God.* 

In this scene, Jesus is making a subtle but powerful claim: He is the divine Lawgiver. 

Now, instead of inscribing commandments on stone, He writes in dust—suggesting a transition from judgment to mercy, from old covenant to new

*4) Divine Patience and Silence Before Judgment*

Before answering the accusers, Jesus bends down and writes—He doesn’t respond with words immediately. 

This pause is powerful. 

It reminds us that God does not rush to condemn but gives space for reflection and repentance. 

His silence is a mirror to the crowd, allowing their consciences to awaken.

*5) Dust as a Symbol of Humanity*

Genesis 2:7 says man was formed from the dust of the earth. 

Jesus writing in the dust may reflect His engagement with our humanity. 

He stoops down, just as He stooped to take on flesh. 

He writes in the dust, entering our mess, our sin, our mortality—not to accuse, but to redeem.

*6) Exposure of Conscience*

Immediately after writing, Jesus says, *Let the one among you who is without sin be the first to throw a stone.* 

The crowd begins to leave, one by one. 

Some scholars think Jesus may have been writing down the sins of the accusers. 

Whether or not that’s true, His gesture, followed by His words, pierces their hearts.

*7) Writing on the Dust*

Man is made out of dust 

When Jesus writes on the dust, it simply means, that He is writing on human beings 

The is some how closely related to human life and frailty

It could be a reminder to the entire humanity 

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Lessons from the Woman who was caught in adultery

GOSPEL THOUGHTS

*Lenten Season: Fifth Week : Sunday*

*Gospel : Jn 8:1-11*

*First Reading : Is 43:16-21*

*Responsorial Psalm : Ps 126:1-2, 2-3, 4-5, 6*

*Second Reading : Phil 3:8-14*

*Lessons from the Woman who was caught in adultery*

*1)Mercy Triumphs Over Judgment*

“Let him who is without sin cast the first stone.” — John 8:7

Jesus redirects the crowd's judgmental attitude by confronting them with their own sinfulness. 

This moment teaches us that before we judge others, we must first examine ourselves. 

God's mercy does not ignore sin but seeks redemption, not condemnation.

This story reveals God’s heart—a God who forgives rather than condemns.

*2) Hypocrisy and Self-Righteousness are Dangerous*

The accusers of the woman were quick to condemn her, yet they brought no man involved in the act, revealing their partiality and hypocrisy.

Matthew 7:3-5 warns against noticing the speck in another’s eye while ignoring the plank in one’s own.

This story cautions us against religious pride and selective morality.

*3) Jesus Upholds Both Justice and Grace*

Jesus does not deny that the woman sinned. 

Instead, He tells her, “Go and sin no more” (John 8:11)

He neither condones sin nor condemns the sinner. This balance is key in Christian living—grace that forgives and truth that transforms.

Forgiveness is not permissiveness; it is the beginning of a changed life

*4) Everyone Needs Forgiveness*

Jesus’ words expose a universal truth: no one is without sin. 

The story levels the playing field and reminds us that all are in need of God’s forgiveness

Romans 3:23, “All have sinned and fall short of the glory of God.”

This should lead to humility, not judgment.

*5) A New Beginning is Always Possible*

Jesus’ final words to the woman, “Neither do I condemn you. Go and sin no more,” speak of a new beginning—a second chance. 

The grace of Christ frees her not just from death but from a life of bondage to sin.

Isaiah 1:18, “Though your sins are like scarlet, they shall be white as snow.”

Jesus specializes in restoring broken lives.

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The controversy of Messiah from Galilee

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Saturday*

*Gospel : Jer 11:18-20*

*First Reading : Jer 11:18-20*

*Responsorial Psalm : Ps 7:2-3, 9bc-10, 11-12*

*The controversy of Messiah from Galilee*

*1) Messianic Prophesies*

Micah 5:2 says The Messiah was expected to come from Bethlehem, the city of David and not Galilee.

Isaiah 9:1-2 – Interestingly, this passage prophesies that *Galilee of the Gentiles* would see a *great light*. 

This is actually fulfilled in Jesus’ ministry, showing that Galilee does have a role in the Messiah’s mission.

*2) Prophetic Expectations vs. Perceived Reality*

The people knew the Messiah was to come from Bethlehem (Micah 5:2), David’s city. 

Since Jesus was widely known to be from Nazareth in Galilee, they assumed He could not be the Messiah.

But they did not know or failed to understand that Jesus was in fact born in Bethlehem.

*3) Prejudice Against Galilee*

Galilee was seen as a backwater region, spiritually and culturally inferior to Jerusalem and Judea.

When Nicodemus tried to defend Jesus, the Pharisees snapped: *Search and see that no prophet arises out of Galilee.* (John 7:52)

Yet ironically, several prophets did come from that region (e.g., Jonah), and Isaiah prophesied that Galilee would see a great light (Isaiah 9:1–2), which Matthew 4:12–16 confirms as fulfilled in Jesus.

Prejudice can blind us to God's work in unexpected people and places. 

Galilee, the so-called *place of darkness,* became the first to witness the light of Christ.

*4) The Danger of Superficial Religion*

The religious leaders and many in the crowd were zealous about the Scriptures, yet missed the living Word standing before them. 

Their focus on technical details kept them from seeing the deeper truth.

There is a warning here for us: Knowledge of Scripture without openness to the Spirit can lead to blindness.

True discernment requires humility, listening, and a heart open to God’s surprising ways

*5) Divine Mystery in Hiddenness*

The controversy reveals a deeper divine principle: *God delights in hiddenness.*

The Messiah wasn’t born in a palace or raised in a religious center, but in humility, obscurity, and rejection. 

This echoes the theme of the Suffering Servant in Isaiah 53—unrecognized and misunderstood.

*6) Final Thought*

The controversy over Jesus being from Galilee is more than a geographical misunderstanding. 

It is a spiritual mirror, showing how easily we miss God when we cling to our expectations, biases, and superficial understanding. 

But it also reveals a comforting truth: God can raise the Savior of the world from Galilee—from humble, unexpected beginnings.

Today the same Messiah in my life may come from my own place, my own parish, my own surroundings, my own culture, my own traditions 

The same Messiah can come from other insignificant place, culture, tradition, family, parish, ward and another Country

Am I able to recognize and accept Such a Messiah in my mission and Life??

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The Speciality of the Jewish feast of Tabernacles

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Friday*

*Gospel : Jn 7:1-2, 10, 25-30*

*First Reading : Wis 2:1a, 12-22*

*Responsorial Psalm : Ps 34:17-18, 19-20, 21 and 23*

*The Speciality of the Jewish feast of Tabernacles*

*1) Jewish feast of Tabernacles*

The Feast of Tabernacles, also known as *Sukkot*,

This is one of the three major pilgrimage festivals in Judaism, alongside Passover and Shavuot. 

It is a joyous celebration that commemorates God's provision for the Israelites during their 40-year journey in the wilderness after their exodus from Egypt. 

The feast also has an agricultural aspect, marking the end of the harvest season in Israel.

*2) Key aspects of the Feast*

*A)* God instructs the Israelites to dwell in  booths (sukkot) to remember how He sustained them in the desert.

*B)* During the feast, Jewish families build and dwell in a sukkah, a temporary shelter with a roof made of branches. 

This structure symbolizes dependence on God's protection rather than human security.

*C) The Four Species* – A key ritual involves waving the Lulav (palm branch), Hadass (myrtle), Aravah (willow), and Etrog (citron fruit) in all directions, signifying God’s presence everywhere.

*D)* Rejoicing Before the Lord – Sukkot is a time of great joy, as stated in Deuteronomy 16:14-15: "Be joyful at your festival... for the Lord your God will bless you in all your harvest and in all the work  your hands, and your joy will be complete."

*E)* The Water-Drawing Ceremony – In ancient times, water was drawn from the Pool of Siloam and poured on the altar as a prayer for rain, connecting the feast with divine blessings.

*3) Spiritual Reflections of this Feast*

*A) God’s Provision and Faithfulness* – 

Just as God sustained Israel in the wilderness, He continues to provide for His people today. 

The temporary nature of the sukkah reminds believers that earthly security is fragile, but God’s presence is eternal

*B)*Pilgrim Life and Spiritual Journey* 

Sukkot symbolizes the human journey through life, emphasizing that we are sojourners on earth (Hebrews 11:9-10). 

It calls for trust in God's guidance.

*C) Msessianic and Eschatological Hope*

Some Christians see in Sukkot a foreshadowing of the Messianic Age when God will dwell among His people (Zechariah 14:16-19). 

It resonates with the New Testament imagery of Jesus as the true dwelling place of God (John 1:14 - *The Word became flesh and made his dwelling among us*

*D) Joy and Thanksgiving*

Sukkot is called the *Season of Our Joy.*

It is a time to rejoice in God's blessings, both spiritual and material, and to cultivate a heart of gratitude.

*E) Unity and Worship*

 

The waving of the Four Species represents the unity of all kinds of people before God. 

In Zechariah 14, Sukkot is portrayed as a universal festival where all nations will worship the Lord.

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The witness to the Identity and Mission of Jesus

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Thursday*

*Gospel : Jn 5:31-47*

*First Reading : Ex 32:7-14*

*Responsorial Psalm : Ps 106:19-20, 21-22, 23*

*The witness to the Identity and Mission of Jesus*

*1) Bearing Witness through Truthful Testimony* (John 5:31-32)

Jesus acknowledges that self-testimony alone is insufficient but points to a higher witness— a witess from God the Father. 

As Christians, our witness must align with divine truth, not personal ambition. 

This means living with integrity, speaking truthfully about Christ, and sharing our faith authentically.

*2) Bearing Witness through the Example of Others* (John 5:33-35)

Jesus refers to John the Baptist as a witness. 

John’s life was dedicated to preparing the way for Christ, living a life of humility and truth. 

We too can bear witness by directing others to Jesus through our words and actions, much like John did.

*3) Bearing Witness through Good Works* (John 5:36)

Jesus highlights that His works—miracles, teachings, and acts of love—testify to His divine mission. 

As followers of Christ, our lives should reflect His love and truth through acts of kindness, service, and justice. 

In Matthew 5:16 Jesus says *"Let your light shine before others, that they may see your good deeds and glorify your Father in heaven*

*4) Bearing Witness through Scripture* (John 5:37-39)

Jesus rebukes the religious leaders for studying the Scriptures yet failing to recognize Him. 

This challenges us to read Scripture not just for knowledge, but for transformation, allowing it to shape our lives and guide others toward Christ.

*5) Bearing Witness by Seeking God's Approval, Not Human Praise* (John 5:41-44)

Jesus warns against seeking human validation over God’s approval.

Bearing witness to Christ requires courage, especially when it means standing against cultural pressures.

Galatians 1:10 reminds us: *If I were still trying to please people, I would not be a servant of Christ.*

*6) Bearing Witness by Faith in Jesus, Not Just Religious Knowledge* (John 5:45-47)

Jesus accuses the religious leaders of missing the heart of Moses’ teachings, which pointed to Him. 

Our witness must be rooted in a personal relationship with Christ, not just intellectual belief. 

This means living out our faith, allowing Christ’s words to transform us.

*7) My Life as Witness to Christ*

Today, the mission of bearing witness is given to me. How do I respond to this call? 

Does my life bear witness to Christ? 

 What are the various  ways, through which I become  witness to Christ?

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The Work of the Father and the Son : My Father is at work until now, so I am work.

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Wednesday*

*Gospel : Jn 5:17-30*

*First Reading :Is 49:8-15*

*Responsorial Psalm : Ps 145:8-9, 13cd-14, 17-18*

*The Work of the Father and the Son : My Father is at work until now, so I am   work.* (John 5:17)

*1) The Continuity of God’s Work*

From the beginning of creation, God has been at work, not only in creating the universe but also in sustaining it. 

While Genesis 2:2 says that God *rested* on the seventh day, this does not mean He stopped working entirely.

God continues His work of providence (Psalm 121:4: *He who watches over Israel will neither slumber nor sleep.*).

Jesus affirms that, just as the Father never ceases to care for His creation, He too must continue the work of healing, restoring, and saving.

*2) Jesus’ Divine Identity and Mission*

By calling God *My Father,* Jesus asserts His unique relationship with God, which the Jewish leaders understood as making Himself equal to God (John 5:18).

This statement confirms that Jesus is not just a prophet or teacher but truly divine, sharing in the Father’s work of redemption.

John 5:19 further emphasizes this: *The Son can do nothing by himself; he can do only what he sees his Father doing.*

This means Jesus’ actions are in perfect harmony with the Father’s will.

*3) The Work of Redemption*

The Father’s work is not just about creation but also about salvation—restoring humanity from the effects of sin.

Jesus, as the Son, actively participates in this divine mission. 

His healings, teachings, and ultimately His sacrifice on the cross are part of God’s work of redemption.

John 4:34: *My food is to do the will of him who sent me and to finish his work.*

Jesus’ entire life was dedicated to fulfilling the Father’s plan of salvation.

*4) The Call to Share in God’s Work*

As disciples of Christ, we are invited to join in this divine work. 

Jesus tells His followers in John 9:4: *We must do the works of him who sent me while it is day.*

This means we are called to continue Christ’s work of love, healing, justice, and evangelization in the world.

In Matthew 28:19-20, Jesus commissions His disciples to make more disciples, baptizing and teaching them. 

This is part of the ongoing work of God through His Church.

*5) The Sabbath and True Rest in Christ*

The Pharisees accused Jesus of breaking the Sabbath by healing, but Jesus shows that true rest is found in Him.

Matthew 11:28: *Come to me, all you who labor and are burdened, and I will give you rest.”* 

Jesus Himself becomes the fulfillment of the Sabbath by offering spiritual rest through salvation.

The work of God, therefore, is not about mere rules but about bringing healing, freedom, and eternal life.

*6) Final Word*

John 5:17 reveals the deep unity between the Father and the Son in their divine work. 

God’s work is continuous—creating, sustaining, and redeeming the world. 

Jesus, as the Son, participates fully in this mission, showing that His work is an extension of the Father’s. 

As followers of Christ, we are also called to share in this work, bringing His love and salvation to the world.

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The Man at the Pool of Bethesda

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Tuesday*

*Gospel : Jn 5:1-16*

*First Reading : Ps 46:2-3, 5-6, 8-9*

*Responsorial Psalm : Ez 47:1-9, 12*

*The Man at the Pool of Bethesda*

*1) The Real Condition of the Man*

The man at the Pool of Bethesda, who had been paralyzed for 38 years, represents a profound example of human suffering, hope, and divine intervention. 

His encounter with Jesus is full of spiritual lessons that apply to both personal faith and the nature of God's mercy.

*2) A Man in Long-Term Suffering*

The first notable aspect of this man’s character is his deep, prolonged suffering.

For nearly four decades, he had been unable to move freely. 

His situation highlights the human struggle with chronic pain, hopelessness, and waiting—themes that resonate with anyone who has endured long-term trials.

Sometimes, long-term suffering can make people lose hope, yet Jesus meets them where they are.

*3) . A Passive Mindset*

When Jesus asks him, *Do you want to be healed?* (John 5:6), his response is interesting. 

Instead of saying *Yes, I want to be healed!*, he explains why he hasn’t been healed:

*Sir, I have no one to put me into the pool when the water is stirred, and while I am going, another steps down before me.* (John 5:7)

The man’s response shows a reliance on external factors rather than an active pursuit of healing. 

He does not see Jesus as the solution but focuses on his lack of human help.

Sometimes, people wait for others to help them when God is calling them to trust in Him directly.

There is also a tendency to blame circumstances rather than seek transformation through faith.

*4) Healed Without Knowing Jesus*

After Jesus tells him, *Get up, take up your bed, and walk* (John 5:8), the man is instantly healed. 

But surprisingly, he does not ask who Jesus is or express gratitude.

Later, when questioned by Jewish leaders about carrying his mat on the Sabbath, he does not defend Jesus but simply says, *The man who healed me said to me, ‘Take up your mat and walk’* (John 5:11).

This highlights a common human response—receiving God's blessings without fully recognizing the Giver.

Gratitude and acknowledgment of God should follow His blessings.

*5) Jesus’ Warning: "Sin No More"*

Later, Jesus finds the man in the temple and warns him: *See, you are well! Sin no more, that nothing worse may happen to you.* (John 5:14)

This statement suggests that his past suffering may have been connected to sin.

It also indicates that physical healing is not enough—spiritual transformation is necessary.

Healing is not just about the body; true healing involves the soul.

Some sufferings in life may have deeper spiritual causes that need repentance.

After receiving God’s grace, we must live in obedience, lest we fall into greater troubles.

*6)The Man’s Final Action—Reporting Jesus*

After Jesus speaks to him, the man goes and tells the Jewish leaders that it was Jesus who healed him (John 5:15). 

This action is ambiguous—was he testifying about Jesus, or was he betraying Him to the authorities?

Unlike other healed individuals in the Gospels who praised Jesus openly (e.g., the blind man in John 9), this man does not seem to respond with strong faith.

Receiving a miracle does not automatically lead to deep faith.

Some people experience God’s power but remain passive or fearful instead of becoming bold witnesses.

True discipleship requires more than just receiving blessings; it involves following Jesus wholeheartedly.

*7) Lessons from the Man at Bethesda*

God’s Mercy Is Given Even When We Lack Faith

Faith Requires More Than Just Receiving a Miracle

Healing Must Lead to Holiness

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Jesus and Samaria, Galilee and Capernaum

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Monday*

*Gospel : Jn 4:43-54*

*First Reading :Is 65:17-21*

*Responsorial Psalm : Ps 30:2 and 4, 5-6, 11-12a and 13b*

*Jesus and Samaria, Galilee and Capernaum*

*1) Three important places*

The Gospel of the day speaks about three places in the context of Jesus' ministry 

Jesus went to these places in different times 

Therefore Samaria, Galilee, and Capernaum each carry theological significance, serving as key locations where Jesus reveals his identity and mission. 

*2) Samaria – A Place of Breaking Barriers* 

Samaria was historically a region of tension between Jews and Samaritans. 

The two groups had deep religious and ethnic animosities, yet Jesus deliberately passes through Samaria and engages with a Samaritan woman at Jacob’s well.

Jesus' encounter with the Samaritan woman (John 4:1-42) demonstrates his mission to extend salvation beyond Jewish boundaries.

He offers *living water* revealing himself as the Messiah, and the woman becomes an evangelist to her people.

This episode reflects the universal reach of the Gospel, showing that Jesus came to reconcile all people, breaking social and religious barriers.

The Samaritan woman, an outsider, receives a divine revelation,  highlighting that God's grace is not confined to a select group.

*3) Galilee – The Region of Revelation and Ministry*

Galilee was Jesus' home region and the primary setting for his public ministry. 

Many of his disciples were Galileans, and it was a place of both belief and skepticism.

John 1:43-51 – Jesus calls Philip and Nathanael, who asks, “Can anything good come from Nazareth?” (a town in Galilee).

This question reflects the common low regard for Galileans, yet Jesus, the Messiah, emerges from there, challenging human expectations.

John 2:1-11 – The Wedding at Cana: Jesus performs his first miracle in Galilee, turning water into wine. This signifies the new covenant, revealing Jesus' divine glory.

John 6 – The Bread of Life Discourse: In Galilee, Jesus feeds the five thousand and walks on water, revealing his power over nature  prefiguring the Eucharist.

Galilee symbolizes spiritual awakening—though many doubted, it became a place where Jesus performed signs and taught profound truths.

*4) Capernaum – The Center of Jesus’ Authority*

Capernaum, a town by the Sea of Galilee, became Jesus' base of ministry. 

It was a place where he performed many miracles and teachings.

John 4:46-54 – Healing of the Official’s Son: 

Jesus heals a boy in Capernaum from a distance, demonstrating the power of faith and the authority of his word.

John 6 – The Bread of Life Discourse: 

After feeding the five thousand, Jesus teaches in Capernaum’s synagogue about the Eucharist: “Whoever eats my flesh and drinks my blood has eternal life” (John 6:54). 

Many disciples find this hard to accept, and some leave him, showing the challenge of true faith.

Capernaum represents a place of spiritual confrontation—people witnessed Jesus’ power, yet some struggled to fully accept him.

*5) In Short*

*Samaria* reveals Jesus as the Savior of all, breaking cultural and religious divisions.

*Galilee* serves as the place of revelation, where Jesus' power and identity are unveiled.

*Capernaum* becomes a focal point of his authority, where faith is tested and deep truths are taught.

Which place symbolises my Life??

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

"I am dying from hunger" : Hunger in the life of Prodigal Son

GOSPEL THOUGHTS

*Lenten Season: Fourth Week : Sunday*

*Gospel : Lk 15:1-3, 11-32*

*First Reading : Jos 5:9a, 10-12*

*Responsorial Psalm : Ps 34: 2-3, 4-5, 6-7*

*Second Reading : 2 Cor 5:17-21*

*"I am dying from hunger" : Hunger in the life of Prodigal Son*

*1) Hunger in Prodigal Son*

Hunger, both physical and spiritual, plays a crucial role in the transformation of the prodigal son. 

It serves as a wake-up call, a moment of realization that leads him back to his father. 

Let’s reflect on how hunger becomes a turning point in his life and what it teaches us spiritually.

*2) Hunger Reveals the Emptiness of a Life Away from the Father*

The prodigal son had squandered his wealth in reckless living (Luke 15:13), thinking that freedom and pleasure would satisfy him.

However, famine and hunger exposed the emptiness of his choices.

Similarly, when we seek fulfillment apart from God, we eventually experience a “famine” of the soul—emptiness, dissatisfaction, and a longing for something deeper (Ecclesiastes 1:2).

*3) Hunger Leads to Self-Realization and Repentance*

Luke 15:17 says, “When he came to himself…”—his hunger brought him to a moment of self-awareness.

He realized that even his father’s servants were better off than he was.

Often, spiritual hunger—our dissatisfaction with life apart from God—leads us to repentance. 

It is in these low moments that we recognize our need for God’s grace (Psalm 34:10).

*4) Hunger Reminds Us of the Father’s Abundance*

The son remembered that in his father’s house, even the hired servants had plenty to eat. 

This realization reflects how God, as our loving Father, provides abundantly for His children (Psalm 23:1). 

When we drift away, our spiritual hunger should remind us that true fulfillment is only found in Him (John 6:35).

*5) Hunger Moves Him to Action*

Hunger was not just an internal realization but also a motivation for change. 

He did not remain in misery—he got up and returned to his father (Luke 15:18-20).

Similarly, when we experience spiritual hunger, we must not just recognize our need but take steps to return to God. 

James 4:8 says, “Draw near to God, and He will draw near to you.”

*6) Hunger as a Symbol of God’s Grace in Transformation*

Though hunger was painful, it was ultimately a gift—it led the son back to the love and forgiveness of the father. 

God often allows us to feel hunger (physical, emotional, or spiritual) not to punish us but to draw us back to Him (Deuteronomy 8:3).

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The Prayer of the Pharisee and The Tax Collector

GOSPEL THOUGHTS

*Lenten Season: Third Week : Saturday*

*Gospel : Lk 18:9-14*

*First Reading :Hos 6:1-6*

*Responsorial Psalm : Ps 51:3-4, 18-19, 20-21ab*

*The Prayer of the Pharisee and The Tax Collector*

*1) Similarities between Them*

Both Went to pray 

Both went the temple

Both went to the same temple

Both went at the same time 

Both prayed to the same God 

Both felt the need of prayer 

Both prayed at the presence of God 

Yet the Tax collectors prayer was heard. But the Pharisees prayer was rejected 

*2) The Pharisee's Prayer (Self-Righteousness)*

The Pharisee stands proudly, thanking God that he is not like other sinners (including the tax collector).

He boasts about his religious practices: fasting twice a week and tithing on all he has.

His prayer is not really a plea to God but a self-exaltation, highlighting his own merits.

*3) The Tax Collector's Prayer (Humility and Repentance)*

The tax collector stands at a distance, unable to even lift his eyes to heaven.

He beats his breast in sorrow and prays a simple yet powerful prayer: "God, be merciful to me, a sinner!"

Unlike the Pharisee, he acknowledges his sin and seeks God's mercy.

*4) True Righteousness Comes from God, Not Self*

The Pharisee trusted in his own religious achievements, while the tax collector trusted in God’s mercy.

This reminds us that we are justified by grace, not by works (Ephesians 2:8-9).

*5) The Danger of Pride in Spiritual Life*

The Pharisee had outward religiosity but no inner humility.

His attitude was judgmental, thinking he was better than others.

This serves as a warning against self-righteousness, even for those active in religious practices.

*6) The Power of Humble Prayer*

The tax collector’s simple prayer, “God, be merciful to me, a sinner,” is a model of true repentance.

God hears the prayers of the humble (Psalm 51:17—“A broken and contrite heart, O God, you will not despise).

*7) Jesus’ Conclusion*

Jesus declares that the tax collector, not the Pharisee, went home justified before God.

The principle: "For all who exalt themselves will be humbled, and those who humble themselves will be exalted." (Luke 18:14)

How about my prayer?

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Being Near the Kingdom of God and Being Inside the Kingdom of God

GOSPEL THOUGHTS

*Lenten Season: Third Week : Friday*

*Gospel : Mk 12:28-34*

*First Reading :Hos 14:2-10*

*Responsorial Psalm : Ps 81:6c-8a, 8bc-9, 10-11ab, 14 and 17*

*Being Near the Kingdom of God and Being Inside the Kingdom of God*

*1) Near, But Not Yet Inside*

The scribe had intellectual knowledge of God's truth, and he understood that love for God and neighbor is greater than external rituals. 

However, Jesus did not say, “You are in the Kingdom of God,” but rather, “You are not far from it.” 

This implies that being near the Kingdom is not the same as being inside it.

It is possible to have theological knowledge, moral insight, and even religious sincerity, yet still fall short of entering the Kingdom. 

Faith is not just about understanding—it requires a personal response to Christ.

*2) The Kingdom Requires Personal Commitment*

While the scribe understood the greatest commandments, the key question remains: did he follow Jesus? 

The Kingdom of God is not just about knowing the truth but about surrendering to it.

Jesus is the fulfillment of the Law (Matthew 5:17), and true entrance into the Kingdom comes through Him (John 14:6).

Knowing what is right is not enough—do I live by it? 

Have I fully committed myself to Christ, or am I still hesitating at the threshold of His Kingdom?

*3) Examples of Those Who Were "Near" but Not "Inside"*

*The Rich Young Ruler* (Mark 10:17-22): He wanted eternal life and had kept the commandments, but he was unwilling to let go of his wealth to follow Jesus. He was near—but he walked away.

*Nicodemus* (John 3:1-21): He sought Jesus at night and acknowledged His divine authority. However, Jesus told him he needed to be born again to enter the Kingdom.

*Judas Iscariot:* He spent years with Jesus but never truly gave his heart to Him. Proximity to Jesus is not the same as being in His KingdomKingdo

*4) Signs of Being Inside the Kingdom*

Those who are inside the Kingdom:

✔ Have faith in Christ (Romans 10:9)

✔ Experience spiritual rebirth (John 3:3-5)

✔ Live in obedience and love (John 14:15)

✔ Bear fruit in their lives (Galatians 5:22-23)

If someone examined my life, would they see evidence that I am truly inside the Kingdom?

*5) Jesus’ Invitation: Step from "Near" to "Inside"*

Jesus always leaves the door open. The scribe was close—but did he step through? 

We are all invited to move beyond mere admiration of Jesus into full surrender and discipleship.

If I sense that I am *only* near the Kingdom, what is stopping me from stepping fully inside today?

Lord Help me to step into your accounts 

*Think about it*

*God bless you and your family. Praying for you and your dear ones*

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*