Creation is a great Teacher

GOSPEL THOUGHTS

*Ordinary Season:  Twenty Third Week :  Sunday*

*Gospel : Mt 6.24-34*

*First Reading : Wisdom 13:1-9*

*Responsorial Psalm : 19:2-6*

*Second Reading: Col 1:15-20*

*Care of Creation Sunday*

*1) Creation as a Teacher*

Jesus invites us to look at the birds and the lilies—not just to admire them, but to learn from them. 

Nature is not merely a backdrop for human life; it models a way of being:

Birds do not hoard, yet they are fed.

Lilies do not labor, yet they are clothed in beauty.

On Care of Creation Sunday, this invites us to ask: What is creation teaching us about dependence on God, simplicity, and freedom from consumerism?

*2) The Problem of Serving “Mammon”*

Environmental degradation is often driven by systems that prioritize profit ("mammon") over sustainability and justice.

Jesus warns against this:

"You cannot serve both God and money." (v. 24)

Serving God includes loving what God made. 

When economies exploit the Earth as a resource to be used up, rather than a gift to be stewarded, we are serving mammon—not the Creator.

*3) Freedom from Anxiety = Freedom to Care*

Environmental collapse can cause deep eco-anxiety.

Jesus doesn’t dismiss worry lightly but redirects it:

He calls for trust in God's provision.

He challenges us not to be consumed by the fear that drives overconsumption.

This doesn't mean we ignore climate change or injustice. 

Rather, we work for creation's healing not from panic, but from faith, love, and hope rooted in God’s care for all creation.

*4) Seeking First the Kingdom*

"But seek first the kingdom of God and his righteousness..." (v. 33)

The kingdom of God includes peace, justice, and right relationships—with God, with neighbor, and with the Earth.

To seek God's kingdom is to seek climate justice.

To seek God's righteousness is to act with compassion, restraint, and stewardship.

*5) Interdependence and Community*

While not directly stated in the text, nature shows us how every part of creation is interconnected. 

Birds rely on ecosystems; lilies depend on soil, sun, and rain.

We, too, are part of the web of life. To damage creation is to harm ourselves.

Nature teaches us humility—that we are not above creation, but within it.

*6) Freedom from Worry*

“Do not worry about tomorrow...…..Each day has enough trouble of its own.”

Nature exists in the present. Trees, rivers, animals—they respond to each moment without fear of the future.

This teaches us to practice presence, and not to be ruled by anxiety. 

Living in harmony with creation often means slowing down, being attentive, and trusting God in the now.

*7) God’s Care for All Creation (v. 26, 30)*

God’s care is not limited to humanity—God loves and provides for all creation. 

If God values birds and wildflowers, then we, as followers of Christ, are called to value them too.

This is a call to stewardship, not dominance—a reminder that caring for the Earth is part of our spiritual vocation.

*8) Important Lessons*

*A) Simplicity and Trust* : 

Birds live without anxiety about the future. They do not hoard or obsess over material security, yet God provides for them.

This teaches us to live simply, trust God’s provision, and let go of excessive worry about material things.

*B) Contentment and Beauty*

Lilies do not strive to make themselves beautiful—it is a gift from their Creator.

This invites us to appreciate the natural beauty of creation as a reflection of God's glory and to embrace a life of contentment rather than striving for status or wealth.

*Think about it*

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

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Rubbing of the Grains in the Hands and Eating: Its Significance

GOSPEL THOUGHTS

*Ordinary Season:  Twenty Second Week :  Saturday*

*Gospel : Lk 6:1-5*

*First Reading : Col 1:21-23*

*Responsorial Psalm : Ps 54:3-4, 6 and 8*

*Rubbing of the Grains in the Hands and Eating: Its Significance*

*1) An Act of Simplicity and Dependence*

The disciples are not preparing a feast or demanding luxury—they're eating raw grain, likely because they’re hungry and have little else. 

It’s a moment of vulnerability, showing Jesus and his followers depending on nature’s provision.

This speaks to a spirit of simplicity, humility, and trust. 

They are not stockpiling wealth but living in the moment, receiving from the land as it offers. 

It’s a reminder of God’s provision in daily life, even in the smallest things.

*2) Spiritual Discernment: Rubbing Grain as a Metaphor*

The act of rubbing grain in their hands is also a subtle metaphor: it's the process of separating the kernel from the husk—getting to the nourishing core.

This mirrors what Jesus is doing in the passage—stripping away the husk of legalism to reveal the nourishing truth of God's heart. 

In our spiritual lives, are we willing to *“rub away”* the surface and traditions to get to the deeper, life-giving core of faith?

*3) Sabbath as a Space for Grace*

Rather than breaking the Sabbath, the disciples are actually living into its true purpose—a time for rest, reliance on God, and restoration. 

The Pharisees see lawbreaking; Jesus sees trust, simplicity, and grace.

Sabbath isn’t just about *“not working.”* It’s about remembering who we are and who God is. 

The disciples eating grain in the fields becomes a quiet act of worship—a moment of recognizing divine sustenance in the ordinary.

*4) Fragility and Transformation*

The grain is whole until it’s rubbed. Then it changes—its form shifts, its identity begins to dissolve into something new. 

In this, we can see a metaphor for change, vulnerability, and transformation.

Sometimes, only through a bit of friction—pressure or challenge—do we reveal our true essence. 

Like the grain, we must sometimes be *"rubbed"* to become food for the world.

*5) What Does This Mean for Us?*

A challenge to legalism in favor of mercy

A symbol of dependence on God’s daily provision

A quiet protest against religious systems that forget compassion

A metaphor for discernment and seeking true nourishment

A call to enter into the true meaning of Sabbath: restoration and grace

*Think about it*

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

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Old and New wine and wineskins : The old is good

GOSPEL THOUGHTS

*Ordinary Season:  Twenty Second Week :  Friday*

*Gospel : Lk 5:33-39*

*First Reading : Col 1:15-20*

*Responsorial Psalm : Ps 100:1b-2, 3, 4, 5*

*Old and New wine and wineskins : The old is good*

*1) Symbolism of the Parable*

*New wine* = The new message Jesus brings: the Gospel, grace, the new covenant.

*Old wineskins* = The old structures: Jewish laws, traditions, the old covenant.

*New wineskins* = Hearts, minds, and structures open and flexible enough to contain and embrace the new teaching.

*Old wine* = What people are familiar with, what they are used to—often representing tradition, comfort, or the former way of life.

*2) Focus: “The old is good”*

This last line is unique to Luke's Gospel and can seem surprising. 

Instead of pushing entirely toward the new, it acknowledges a human resistance to change, and even a preference for the old.

*3) Human Nature Resists Change*

People tend to prefer what they know. Even when something better comes, it’s hard to let go of the familiar.

There’s a kind of inertia in human behavior: “The old wine tastes good enough. Why risk the new?”

*4) Tradition vs. Innovation*

The parable doesn’t necessarily condemn the old. It acknowledges its value. 

But the key message is that the new has its own place and requires new forms to contain it.

The line “the old is good” could be ironic—highlighting how people cling to tradition even when transformation is needed.

*5) Spiritual Renewal Requires Inner Flexibility*

The wineskins represent our capacity to receive something new.

Without inner change—renewal of heart and mind—we can’t properly receive the "new wine" of Christ’s message.

But old forms (religion, structure, mindset) may not be able to hold the new reality of grace, freedom, and direct relationship with God.

*6) Respect for the Old, Openness to the New*

This isn’t about rejecting the old but about recognizing its limitations.

Even Jesus says He didn’t come to abolish the Law but to fulfill it (Matthew 5:17).

There's a both/and tension: the old has value, but it must make way for fulfillment in the new.

*7) Applications Today*

*A) In Personal Growth*

Are you clinging to old habits or mindsets that can’t contain new life, insights, or spiritual growth?

Do you find yourself saying “the old is good” simply because it’s comfortable?

*B) In the Church or Community*

Are institutions trying to pour fresh ideas into rigid, outdated structures?

Do we allow for new expressions of faith, worship, community—or do we demand everything conform to “how it used to be”?

*C) In Society and Culture*

Social change often meets resistance for the same reason: “the old is good.”

But some wineskins (systems, attitudes) can’t hold the pressure of the new without bursting.

*8) Final Reflection*

The parable invites us to honor the old, but not idolize it.

God is always doing something new—but we must become new ourselves to hold it.

*You might ask yourself:*

What are the "old wineskins" in my life?

Am I resisting something new because I think “the old is good”—or because I’m afraid to change?

Where is God trying to pour new wine into me—and am I ready for it?

*Think about it*

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

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

Jesus' Choice of Simon's boat for Preaching

GOSPEL THOUGHTS

*Ordinary Season:  Twenty Second Week :  Thursday*

*Gospel : Lk 5:1-11*

*First Reading : Col 1:9-14*

*Responsorial Psalm : Ps 98:2-3ab, 3cd-4, 5-6*

*Jesus' Choice of Simon's boat for Preaching* 

*1) Jesus’ Choice Was Personal and Purposeful*

Jesus intentionally chose Simon’s boat—not randomly. 

This moment marked the beginning of Simon Peter’s calling to follow Jesus.

He wasn’t just choosing a boat; He was choosing a man.

It was a divine appointment. Jesus already knew Peter’s future role in His mission.

This was the first step in a transformation: from fisherman to fisher of men.

God’s calling often begins in ordinary settings. What seems like a small moment—letting Jesus use your boat—can become the start of a lifelong purpose.

*2) Simon Had Already Met Jesus Before*

In John 1:40–42, Simon Peter meets Jesus through his brother Andrew. 

So this boat scene in Luke 5 is likely not their first interaction.

Jesus was building relationship—He didn't call Peter to full-time discipleship without first working in his life gradually.

Jesus starts by asking for something small (use of the boat), and later asks for something greater (his whole life).

God often starts with small requests before He calls us into deeper commitment. 

Are we faithful in the "small asks"?

*3) Simon’s Boat Was Available and Accessible*

While two boats were there, Jesus got into Simon’s. Perhaps:

Peter was nearby or most open to being interrupted.

The other fishermen might have been too busy, too tired, or unwilling.

Simon was washing his nets—finishing a long night—but still willing to pause and let Jesus in.

God looks for availability, not perfection. 

Is your "boat"—your life, your time, your gifts—open for Him to step into?

*4) Jesus Wanted to Bless Simon*

After preaching, Jesus tells Simon to go out into deeper water for a miraculous catch of fish (Luke 5:4–7). 

This results in:

A miracle that overwhelms both boats with fish.

A spiritual awakening for Peter—he realizes who Jesus is and confesses his unworthiness (Luke 5:8).

By choosing Simon’s boat, Jesus positions him to: 

Witness God’s power

Experience personal transformation

Receive his calling

When you let Jesus use what you have—even something as simple as a boat—you may be positioning yourself for miracles and mission

*5) Symbol of Surrender*

Peter could have said, “I’m tired,” or “I’ve worked all night,” but he didn’t.

Letting Jesus use his boat was an act of obedience and surrender.

It may have seemed like a small inconvenience, but it was a step into something eternal.

What might Jesus do through our obedience—even in small things

*6) Final Thought*

Jesus chose Simon’s boat because He was choosing Simon himself. 

It wasn’t just about convenience—it was about calling, transformation, and partnership. 

The boat became:

A pulpit for the Word

A platform for a miracle

A gateway to a calling

And it all started because Simon said *Yes* to a simple request.

“He got into one of the boats, the one belonging to Simon…” — and everything changed.

*Think about it*

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

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The importance of Jesus' preaching in the synagogues of Judea.

GOSPEL THOUGHTS

*Ordinary Season:  Twenty Second Week :  Wednesday*

*Gospel : Lk 4:38-44*

*First Reading : Col 1:1-8*

*Responsorial Psalm : Ps 52:10, 11*

*The importance of Jesus' preaching in the synagogues of Judea.*

*1) Affirmation of Jesus’ Jewish Identity*

Jesus preaching in synagogues underscores his Jewish roots. 

He did not begin his ministry outside of Judaism but within it. The synagogue was the heart of Jewish religious life, especially after the Babylonian exile. By teaching there, Jesus showed that:

He came not to abolish the Law, but to fulfill it (Matthew 5:17).

His message was first for the people of Israel, as part of God's covenant plan.

This emphasizes continuity between the Old and New Testaments.

*2) The Synagogue as a Strategic Platform*

In the first century, synagogues were not just places of worship, but community centers, where Scripture was read and interpreted. 

By preaching there, Jesus:

Engaged people where they were spiritually active.

Showed respect for the established patterns of worship and learning.

Planted the seeds of the gospel within the existing framework of faith.

His approach is a model of contextual ministry—meeting people in familiar space

*3) The Expansion of Ministry*

The mention of "Judea" (some manuscripts say "Galilee") points to the regional spread of Jesus' ministry. 

Whether it was Galilee (his home region) or Judea (the more religious/political center), the point is that:

Jesus’ message was not confined to one town (e.g., Nazareth or Capernaum).

His mission had a broad, outward-moving trajectory, eventually reaching the Gentiles.

It hints at the growing momentum of his work and the universal scope of his message

*4) Rejection and Acceptance*

As seen in other passages (e.g., Luke 4:16–30), Jesus often faced mixed responses in synagogues:

Some were amazed at his wisdom and authority.

Others were offended or hostile—especially when he challenged traditions or confronted hypocrisy.

This anticipates the division his message would cause, and also shows the cost of prophetic ministry—a theme repeated throughout the Gospels.

*5) Foreshadowing the Early Church* 

Jesus preaching in synagogues also foreshadows Paul’s method in Acts. 

Paul almost always began in synagogues when entering a new city (e.g., Acts 13:5, 14:1):

This shows a pattern of gospel proclamation rooted in Scripture.

It reflects the ongoing offer of salvation to the Jews first, then to the Gentiles.

Jesus sets a missional precedent for his disciples

*6) Final Reflection*

This simple phrase *“preaching in the synagogues of Judea”* reminds us that Jesus did not bypass the familiar, traditional, or institutional. Instead, he entered into them to bring transformation. 

His ministry was both rooted and radical: rooted in the faith of his ancestors, yet radical in its challenge and invitation to new life.

It's a call to today’s believers to engage culture, tradition, and community—not by abandoning them, but by speaking the truth of the kingdom within them.

What about my family tradition culture, belief system about prayer, religious practices and moral values??

*Think about it*

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

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*

The man with the spirit of an unclean demon in the Synagogue

GOSPEL THOUGHTS

*Ordinary Season:  Twenty Second Week :  Tuesday*

*Gospel : Lk 4:31-37*

*First Reading : 1 Thes 5:1-6, 9-11*

*Responsorial Psalm : 27:1, 4, 13-14*

*The man with the spirit of an unclean demon in the Synagogue*

*1) The Presence of Evil Even in Holy Places*

It’s striking that this confrontation happens inside a synagogue—a sacred space dedicated to worship and teaching.

This reminds us that evil is not confined to obviously corrupt places; it can dwell among the religious, the respectable, and even the devout.

It’s a warning against assuming that outward religiosity or institutional settings are automatically pure or safe from spiritual corruption.

*2) Jesus’ Authority Revealed*

The people were astonished not just at His teaching, but at the authority with which He acted—He commands, not just discusses.

Jesus doesn’t use rituals, incantations, or formulas like other exorcists of the time. His mere word is effective.

This reflects the divine nature of Christ. His authority over the demonic realm is not derived; it is innate.

*3) The Unclean Spirit Recognizes Jesus Before the Crowd Does*

“I know who you are—the Holy One of God!”

Ironically, the demon is among the first to recognize Jesus’ true identity.

This highlights a tension: Spiritual knowledge is not the same as faith. 

The unclean spirit “knows,” but it does not believe or obey.

It’s a sobering reminder that intellectual assent or theological accuracy does not equal discipleship.

*4) Jesus Silences the Spirit*

“Be silent, and come out of him!” 

Jesus rebukes the spirit and refuses to let it speak further—even though it speaks the truth.

This may reflect Jesus’ desire to reveal His identity on His own terms, not through demonic testimony.

It also shows that truth, when spoken from an unclean source or with evil intent, can still be dangerous or manipulative.

*5) Liberation at the Core of the Gospel*

At the heart of this moment is a human being in bondage—and Jesus sets him free.

This becomes a central theme in the Gospels: Jesus as the Liberator from both external and internal oppression.

His kingdom is not merely about ideas or ethics—it brings real, personal, transformative power.

*6) Fear and Amazement Follow*

“They were all amazed..."

The crowd is struck not just by the miracle but by the person behind it.

Their astonishment invites the reader to ask: Who is this Jesus? 

That question becomes the driving force of the entire Gospel narrative

This story is not just about an ancient exorcism. 

It prompts us to examine what unclean forces might dwell in the places we least expect—even within ourselves. 

It shows us a Christ who is not afraid to confront darkness head-on, and who comes to liberate, not condemn.

It’s a story of hope, power, and deep challenge

*Think about it*

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

*Fr Maxim DSouza*

*Jeppu Seminary*

*Mangalore*