Ascension of The Lord
"Go out to the whole world; proclaim the Good News!"
He lives in our midst!
Mark 16:15-20

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.

Create in us silence so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples from Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

The liturgy of the feast of the Ascension presents us with a scene where Jesus appears to the disciples and confers on them the mission of going to the whole world to proclaim the Good News. The text of Mark's Gospel (Mk 16:9-20) is the final section of the appendix of that Gospel (Mk 16:15-20). We expand the brief commentary to include the whole of the appendix. During the reading we need to pay attention to the following point: "To whom does Jesus appear, what are the various aspects of the mission and what are the signs of His presence in the community?"

b) A division of the text as an aid to the reading:

Mark 16:9-11: Jesus appears to Mary Magdalene.

Mark 16:12-13: Jesus appears to two disciples.

Mark 16:14-18: Jesus appears to the eleven and gives them a mission.

Mark 16:19-20: Jesus ascends into heaven in the presence of the disciples.

c) The text:

Jesus said to his disciples: “Go into the whole world and proclaim the gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned. These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages. They will pick up serpents with their hands, and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”

So then the Lord Jesus, after he spoke to them, was taken up into heaven and took his seat at the right hand of God. But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs.

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) How do we handle discerning and verifying the news we hear today? What news today would be able to make us change our lives completely as news of the Resurrection did back then?

b) To whom does Jesus manifest Himself alive and how do they react (Mk 16:9-20)?

c) In this text, who has the greatest difficulty in believing in the resurrection?

d) As Paul says, "God brought us to life with Christ…and gave us a place with Him in heaven" (Eph 2:6). How does this affirmation help us to understand the meaning of the Ascension?

e) What are the signs of Jesus' presence within the community? What is the meaning of each sign? What is our personal involvement, reaction and response to each?

f) What signs best convince people today of the presence of Jesus in our midst?

5. A key to the reading

to enter deeper into the theme.

i) The context:

The appendix of Mark's Gospel offers a list of Jesus' appearances (Mk 16:9-20). There are other lists but they do not always coincide. The list given by Paul in his letter to the Corinthians is quite different (1Cor 15:3-8). These differences show that, in the beginning, Christians were not concerned about describing or proving the resurrection. For them, faith in the resurrection was so vivid and evident that there was no need to prove it. The communities themselves, living and persevering among so many challenges and persecutions from the Roman Empire, were living proof of the truth of the resurrection.

The people of that time were not easily convinced of things. They demanded proof all along the way, from the Pharisees to Thomas. Considerable weight must be given to the way the first communities lived out their witness. The Gospels are not a general history book. Much is also handed down through tradition (Jn 21:25). Consider, even in that time, the Jews paid to create false news stories of the Resurrection. Belief within the first communities, despite death and persecution, is more convincing than logical arguments for us today. Their radical change of life proves they experienced Jesus and the Gospel in reality.

ii) Commentary on the text:

a) Mark 16:9-11: Jesus appears to Mary Magdalene, but the other disciples do not believe her.

Jesus first appears to Mary Magdalene and she announces this to the others. To come into the world, God chose to depend on the yes of Mary of Nazareth (Lk 1:38). To be recognized as living in our midst, He chose to depend on the word of Mary Magdalene who had been freed from seven devils.

Mark says that Jesus appeared first to Mary Magdalene. In this he agrees with the other three Evangelists (cf. Mt 28:9-10; Jn 20:16; Lk 24:9-11). But on the list of appearances given in the Letter to the Corinthians (1Cor 15:3-8), there is no mention of any appearances to the women. The first Christians found it difficult to believe the witness of women. This was a condition of the society at the time.

b) Mark 16:12-13: Jesus appears to two disciples

The story of Jesus' appearance to the two disciples who were walking in the fields is probably a reference to Jesus' appearance to the disciples from Emmaus who, on returning, shared their experience of the resurrection with "the eleven” and their companions (Lk 24:33-34). Only here, Mark differs from Luke because the others did not believe in the witness of the two disciples.

c) Mark 16:14: Jesus scolds the eleven for their incredulity

Finally, Jesus appears to the eleven disciples gathered at table and scolds then because they have not believed those who had seen Him risen. For the third time, Mark makes reference to the resistance of the disciples to believe the witness of those who had experienced the resurrection of Jesus. Why does Mark insist so much on the incredulity of the disciples? Probably to teach two things: first, that faith in the risen Jesus is transmitted through the faith of those who give witness to it; second, that no one must give up hope when doubt or confusion arises in one's heart. Even the eleven had doubts!

d) Mark 16:15-18: The signs that go with the proclamation of the Good News

Jesus immediately confers the mission of announcing the Good News to all creation. The requirement for anyone who wishes to be saved is this: to believe and be baptized. To those who have the courage to believe in the Good News and are baptized, He promises the following signs: (1) they will drive out devils; (2) they will speak in new tongues; (3) they will hold snakes in their hands; (4) if they drink poison it will not harm them; (5) they will lay hands on the sick and these will be healed. These signs take place even now:

* to drive out devils is to fight the power of evil that chokes life. The life of many people has improved since they entered in community and have started to live the good news of the presence of God. By participating in the life of the community, they drive out evil from their lives.

* to speak in new tongues: is to begin to communicate with others in a new way. Sometimes we meet someone whom we have never met before, but it is as if we have known each other for a long time. This is because we speak the same language of love. The way of thinking about others and speaking to them is different than what our original inclination was.

* to hold snakes in one's hand and to overcome poison: there are so many things that poison our life and living together. Gossip breaks down relationships for instance, as does envy, hate, pride, and many others. Those who live in the presence of God can overcome these deadly poisons. “Snakes”, as in serpents, can refer back to the devil’s interaction in the Garden. We are able to restrain these demons who attack us.

* to heal the sick: wherever we have a clearer awareness of the presence of God, we find also special care for those excluded and marginalized, especially the sick. What best restores health is welcoming and loving care. To “lay hands on” means to touch. It demands more than tossing a donation in a cup. Touching creates a bond of friendship, whereas a donation is more like a transaction.

e) Mark 16:19-20: Through the community, Jesus continues His mission

The Jesus who, in Palestine, welcomed the poor and revealed to them the love of the Father, is the same Jesus who now continues to be present in our midst in our communities, from couples to families to parishes and religious orders. Through us, He continues His mission of revealing the Good News of the love of God for the poor. To this day, the resurrection still takes place. No earthly power can neutralize the force that comes from faith in the resurrection (Rom 8:35-39). A community that wants to witness to the resurrection must be a sign of life, must fight against the power of death. So that the world may become a place of life, that community must believe that another world is possible. Above all, where the life of the people is in danger because of a system of death that is imposed, the community must be a living proof of the hope that conquers the world, without fear of unhappiness!

iii) Further information on the Gospel of Mark - God's surprises:

From the start, Mark's Gospel insists that  "The time has come…and the kingdom of God is at hand. Repent, and believe the Good News" (Mk 1:15). This initial request for conversion and faith shows us the door through which we have access to Jesus and the Good News of God that He brings. There is no other access. Faith demands belief in Jesus, in His Word, accepting Him unconditionally. We are invited to not shield ourselves with any name or title, doctrine or custom, and to keep ourselves always open to the surprises of God which demand a constant conversion. Names and titles, doctrines and customs, devotions and pleadings are like a tag that we wear on our chest for identification. The tag is important because it helps us and directs us when necessary to meet a person we are looking for. But when we meet, we do not look at the tag any more, but at the face! Very often, when we meet the person we are looking for he or she is quite different from what we imagined before. The meeting always carries some surprises! More so our meeting with God in Jesus. Throughout Mark's Gospel there are many surprises for the disciples, and these come from where they least expect them:

* from a pagan who gives Peter a lesson because he recognizes the presence of God in the crucified one (Mk 15:39);

* from a poor widow who gives her all to share with others (Mk 12:43-44);

* from a blind man who annoys the disciples by calling out and who does not even have a definite belief (Mk 10:46-52);

* from marginalized little ones who believe in Jesus (Mk 9:42);

* from those who use the name of Jesus to fight evil but who do not belong to the "Church" (Mk 9:38-40);

* from an anonymous woman who scandalizes the disciples by her manner of acting (Mk 14:3-9);

* from a father of a family who is obliged to carry the cross and becomes a model disciple (Mk 15:21)

* from Joseph of Arimathea who risks everything by asking for the body of Jesus to give it burial (Mk 15:43).

* from women who, then, could not be official witnesses but were chosen by Jesus as expert witnesses of His resurrection (Mk 15:40.47; 16:6.9-10).

In a word: The twelve disciples who were specially called by Jesus (Mk 3:13-19) and who were sent by Him on a mission (Mk 6:7-13), failed. Peter denied Him (Mk 14:66-72), Judas betrayed Him (Mk 14:44-45) and all fled (Mk 14:50). But it is precisely through their failure that is shown the strength of faith of the others who were not part of the group of the chosen twelve. The community must clearly be aware that it does not own Jesus nor does it own all the criteria of the action of God in our midst. Jesus does not belong to us, but we, the community, the Church, belong to Jesus, and Jesus is of God (1Cor 3:23). The greatest surprise of all is the resurrection!

6. Psalm 27 (26)

Courage born of faith

The Lord is my light and my salvation;
whom shall I fear?
The Lord is the stronghold of my life;
of whom shall I be afraid?

When evildoers assail me,
uttering slanders against me,
my adversaries and foes,
they shall stumble and fall.

Though a host encamp against me,
my heart shall not fear;
though war arise against me,
yet I will be confident.

One thing have I asked of the Lord,
that will I seek after;
that I may dwell in the house of the Lord
all the days of my life,
to behold the beauty of the Lord,
and to inquire in His temple.

For He will hide me in His shelter in the day of trouble;
He will conceal me under the cover of His tent,
He will set me high upon a rock.

And now my head shall be lifted up
above my enemies round about me;
and I will offer in His tent sacrifices with shouts of joy;
I will sing and make melody to the Lord.

Hear, O Lord, when I cry aloud,
be gracious to me and answer me!
Thou hast said, "Seek ye My face."
My heart says to Thee,
"Thy face, Lord, do I seek."

Hide not Thy face from me.
Turn not Thy servant away in anger,
Thou who hast been my help.
Cast me not off, forsake me not,
O God of my salvation!
For my father and my mother have forsaken me,
but the Lord will take me up.

Teach me Thy way, O Lord;
and lead me on a level path because of my enemies.
Give me not up to the will of my adversaries;
for false witnesses have risen against me,
and they breathe out violence.

I believe that I shall see the goodness of the Lord
in the land of the living!
Wait for the Lord; be strong,
and let your heart take courage;
yea, wait for the Lord!

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice that which Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

Jesus’ commandment
John 15:9-17

1. Opening prayer

Father, You are the source of life and You always surprise us with Your gifts. Grant us the grace of responding to the call of Your Son Jesus who has called us friends, so that in following Him, our Master and Shepherd, we may learn to observe His commandments, the new and definitive Law that is Himself, the way leading to You and of remaining in You. Through Christ Your Son, our Lord.  Amen.

2. The text

Jesus said to his disciples: "As the Father loves me, so I also love you. Remain in my love. If you keep my commandments, you will remain in my love, just as I have kept my Father's commandments and remain in his love. "I have told you this so that my joy may be in you and your joy might be complete. This is my commandment: love one another as I love you. No one has greater love than this, to lay down one's life for one's friends. You are my friends if you do what I command you. I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father. It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you. This I command you: love one another."

3. Reading

The context of our passage already determines the tone: this is Jesus’ long discourse to His disciples during the Last Supper and after the washing of the feet of the disciples, which, according to John, characterizes Jesus’ ministry of love even to the end (Jn 13:1-15). If we look at these compact chapters, we can see a dynamism which goes from a gesture as such, the washing of the feet, a gesture in keeping with Jesus’ works as signs of His identity and which appeal to the faith of those looking on and listening, to the long discourse addressed to His disciples. It is an indication of the required attitude and the reality to look for, even including the prayer of Jesus to the Father (Jn 17), a prayer that goes beyond the circle of His disciples for the benefit of all those who believe in Him in all times. There is an ascending movement of the narrative that coincides with the raising of Jesus on the cross, an upward movement perceived by John as the glorification of Jesus and one that ultimately describes Easter as the passing of the Word from humanity back to the Father.

In Jesus’ discourse, expressions follow one another closely, which is neither oppressive in its rhythm nor tiring. Each expression is complete, simple, incisive, and places the Jesus of John in a continuity of favorite themes and terms.

Just before this passage, Jesus spoke of Himself as the true vine (Jn 15:1). It is an image describing two relationships: the Father, who is the vine dresser, and the disciples, who are the branches. This image is revealing. Besides being an exhortation to the disciples, it is a given fact: the Father looks after His precious plants, and looks after the relationship established between Jesus and His disciples, so that the disciples now live in a communion that defines them. The exhortation is expressed in the very image itself, and is made explicit and centered in the word “remain.” The disciples are called to remain in Jesus just like the branches remain in the vine so as to have life and bear fruit. The theme of bearing fruit is also that of asking and receiving, which recurs in our passage, putting before us an example of John’s special style of hinting and echoing. The tone of verse 9 changes because there is no longer an image but a direct reference to a relationship: “I have loved you just as the Father has loved Me”. Jesus places Himself in a descending order that goes from God to humanity. The verb “to love” has already occurred in chapter 14 in connection with the observance of the commandments. In our passage it occurs again in a new synthesis where the “commandments” give way to “the commandment” of Jesus: “My command to you is to love one another” (Jn 15:17). This reciprocal relationship is repeated immediately after in an incisive command: “remain in my love.” Jesus goes from the verb “to love”, to the substantive “love”, to show that the action flowing from the Father through the Son to humanity has created a new order of things, a possibility which was unthinkable until then. In verse 10, the observance of Jesus’ commandments is for the disciples, a way of responding to His love in an analogical and real continuity of the way the Son, who has observed the commandments of the Father, has done. This perspective is quite different from that of the legalism that had monopolized the terms “law” and “commandments.”  Everything is referred to Jesus in a truer perspective: a response of love to the love received. The proclamation of the possibility of remaining in the presence of God. The words in verse 11 become a further way out of the legalistic mentality: the aim is joy, a joy of relationship, the joy of Christ in His disciples, and their joy present in its fullness.

In verse 12, as we have already said, the discourse becomes more urgent. Jesus says that His commandments are a single one: “that you love one another as I have loved you.” Notice how the line of relationships remains the same, always as a response: the disciples will love one another in the way that Jesus has loved them. What follows, however, re-establishes in absolute terms the primacy of Jesus’ gift: “No one can have greater love than to lay down his life for his friends” (v. 13). This is an action that lifts the terms of involvement to its highest point, the gift of life. Here we have a conspicuous digression in the new name given to the disciples, namely that of “friends” as opposed to that of “servants”. The difference lies in the fact that the servant does not know what his master is planning. The servant is called to do and that is all. Jesus’ discourse follows a thread: it is because He has loved His disciples and is about to give His life for them that He has revealed to them His Father’s plan. He did this by means of His signs and works. He will do this in the greatest of His works, His death on the cross. Again Jesus shows His close relationship with the Father: “I have made known to you everything I have learned from my Father” (v. 15). Yet at the center of this affirmation to His disciples as friends Jesus expresses an order of things: “You are My friends if you do what I command you” (v. 14).

The final verses of our passage recall the image of the vine with the added statements above: It is Jesus who has chosen His disciples, not the other way around. The initiative is His. However, the image of the vine planted in the soil is presented differently. The disciples are called so that they may go, and it is in this going that they will bear fruit; then the fruit is meant to remain (the same word used as in remaining in Jesus’ love).

The identity of the disciples is based on the choice made by Jesus and points to a journey to be undertaken, a fruit to be borne. The picture is complete: the call in the past, the present listening, and the future bearing of fruit. Yet there is still someone who must be considered, there is still an attitude to acquire. “To bear fruit” may lead the disciples towards unilateral action. However, the words “so that” connect the bearing of fruit to what follows: to ask and to receive, to experience need and to receive the gift abundantly and freely given (“anything you ask”). That someone whom Jesus reveals is the Father, source of love and of the mission of the Son, the Father to whom we may turn to in the name of the Son to that extent we have remained in His love. The conclusion is given in a solemn and concise form: “My command to you is to love one another.”

4. Meditation

Jesus’ words just before his glorification tell the Church the meaning of following Him and His demands. They are strong words, mirroring the glory of Him who will freely give His life for the salvation of the world (cf. Jn 10:17-18). They are also precise words: simple, essential, close, connected and typical of a farewell discourse where repetition becomes a pressing and gentle appeal. To be a disciple of Christ is first of all a gift: it is He who has chosen His own. It is He who has revealed to them His mission, and in doing so, has revealed the “background” of the plan of salvation: the will of the Father, the love between Father and Son, which is now communicated to humanity. The disciples now know. This knowledge will demand options so as not to remain in an empty and sterile pretense (cf. 1 Jn 4:8.20). “Remain” in the love of Jesus and observe His “commandments” is above all a revelation, the gift of a supreme possibility that frees people from a servile state even with respect to God and places them in a new, full and reciprocal relationship with Him, typical of friendship. “To remain in His love” is what the Synoptics would call the “kingdom of God,” a new stage in history, at first wounded and now freed.

In the Hebrew culture, the observance of the commandments was connected with pedantic teaching that often went into the smallest details. This had its value because it witnessed to an effort by pious Jews to remain faithful to God. Their image of God and relationship to Him also reflected their needs and abilities at the time as they interacted with neighboring cultures. However, they ran the risk, common to all human endeavors, of losing sight of God’s initiative and emphasizing the human response. In John’s Gospel, Jesus restores and renews the meaning of the “law” and the “commandments” with the concept of “love” and the invitation to “remain.” When Jesus proclaims and shows the love of the Father in the act of giving His life for the salvation of the world, He renews and personalizes this observance. It is love that reveals its quality, not in the abstract, but in the concrete and visible face of Christ who loves “to the end” and lives in person the greatest love. Several times Jesus describes His relationship with the Father. The fact that here He places himself under the sign of obedience to the Father gives new meaning to obedience. It is not the obedience of a servant but of a Son. The work to be accomplished, that is, “the commandments of My Father,” is not something separate from the person of Jesus, but that which He knows and desires wholeheartedly. The Word that was with the Father is always with Him to accomplish the things that please the Father in a communion that is life-giving. This is precisely what Jesus asks of His disciples: to keep in mind that “as the Father has loved… as I have loved you” must not remain on the level of an example, but on the level of action. The love of the Father is the source of the love expressed by the Son, and the love of the Son is the source of the love that the disciples will give to the world.

Knowledge and practice are thus closely connected in the “spiritual Gospel,” as John’s Gospel has been called by the Fathers of the Church. When faith is authentic, it will not put up with a dichotomy concerning life.

In this passage, the disciples appear as the object of the caring cure of their Master. He will not forget them, not even in the imminent trial to come, when He prays for them to the Father and “for those who through their teaching will come to believe in Me” (Jn 17:20). At the end of their listening, their welcoming, and their commitment, there is joy, which is the same as that of their Master. He has chosen them using criteria that only God knows, a choice that recalls the choice of Israel, the smallest of all nations. It is Jesus who has formed, taught and strengthened them. All this acquires a new and more intense meaning in the light of Easter and Pentecost. It is like a paradox, and this is what they are called to: to be steadfast and remain and yet to go. Steadfastness and dynamism whose source is the mystery of God, whereby the Word was with the Father and yet built His tent in our midst (cf. Jn 1:2.14).

Formed in steadfastness and going to bear lasting fruit is what defines the task of the disciples after the Pasch of the Lord, but in our passage this is connected with the invitation to ask the Father in Jesus’ name. It is, then, from the Father, in Christ and with the power of the Consoler that will come the grace to love, and in loving, to bear witness.

5. Prayer

There are some points in this passage that may help us renew our style of prayer:

- Prayer that is truly “Trinitarian,”  not just theoretically or in its expression, but also as an inherent dynamic of the prayer itself.

- The need for prayer and life to be one. Prayer is the mirror, the expression and the measure of our life of faith.

- The joy that must accompany our attitude of prayer.

- Appreciating all that is human (awareness of relationships, love of prayer, experience of joy, perception of union with God) and being aware that all is gift.

Psalm 119:129-136

Wonderful are Your instructions,
so I observe them.
As Your word unfolds it gives light,
and even the simple understand.
I open wide my mouth,
panting eagerly for Your commandments.
Turn to me, pity me;
those who love Your name deserve it.
Keep my steps firm in your promise
that no evil may triumph over me.
Rescue me from human oppression,
and I will observe Your precepts.
Let Your face shine on Your servant,
teach me Your will.
My eyes stream with tears
because Your Law is disregarded.

6. Contemplation

The Word of God calls us to confirm in our heart and in our actions the newness of being disciples of the Son. The four aspects: relationship with God, reading reality, commitment, and attention to the life of the Church are like seeds of contemplation, attitudes and possible choices.

Relationship with God: growing in an awareness of being in relationship with the Trinity. “My beloved is mine, and I am his” (Sg 2:16). We are thought of, wanted, gifted, saved between the Father and the Son in the Spirit; presenting our actions in response to the love of God who first called us.

Reading reality: recognizing personal reactions to people and institutions, such as the trivializing of the concept of “love” in a materialist interpretation as well as in spiritual escapism. On the other hand, to be aware of the expectations of free and freeing relationships as experiences of an authentic gift often not recognized.

Commitment to reality: to give one’s life (in all its forms) as a concrete expression and appreciation of love; the importance of new communications of experiences of wisdom in following the fruits of the witness given to the Gospel in the world that God wishes to save.

The life of the Church as a life of relationship in relationship: to see the Church not only as an image of the Trinity, but “within” the Trinity; to regain the feeling of freedom and joy in the community of believers.

7. Closing prayer

Lord Jesus Christ, we thank You for the loving care with which You have taught and still teach Your disciples. We praise You, Lord, conqueror of sin and of death, because You have gambled all that was Yours, even Your infinite relationship with the Father in the Spirit. You have presented this relationship to us who risk not understanding it, trivializing it, forgetting it. You spoke of it to us so that we may understand how great a love has given us life. Grant, Lord, that we may remain in You as the branches remain united to the vine that nourishes them and allows them to bear fruit. Turn your gaze of faith and hope on us that we may learn to go from words and desires to concrete actions in imitation of You who have loved us to the end when You gave Your life to us so that we may have life in You. You who live and reign with God the Father in the unity of the Spirit for ever and ever. Amen.

Ordinary Time

1) Opening prayer

Father,

You call Your children

to walk in the light of Christ.

Free us from darkness

and keep us in the radiance of Your truth.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Matthew 9:14-17

The disciples of John approached Jesus and said, "Why do we and the Pharisees fast much, but your disciples do not fast?" Jesus answered them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. No one patches an old cloak with a piece of unshrunken cloth, for its fullness pulls away from the cloak and the tear gets worse. People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved."

3) Reflection

• Matthew 9:14: The question of  John’s disciples concerning the practice of fasting. Fasting is quite an ancient usage, practiced by almost all religions.  Jesus Himself practiced it for forty days (Mt 4:2). But He does not insist that the disciples do the same thing. He leaves them free. Because of this, the disciples of John the Baptist and of the Pharisees, who were obliged to fast, want to know why Jesus does not insist on fasting:“Why is it that we and the Pharisees fast, but Your disciples do not?”

• Matthew 9:15:  Jesus’ answer.  Jesus answers with a comparison in the form of a question: “Surely the bridegroom’s attendants cannot mourn as long as the bridegroom is still with them?”  Jesus associates fasting with mourning, and He considers Himself the bridegroom.  When the bridegroom is with His friends, that is, during the wedding feast, they have no need to fast.  When Jesus is with them, with His disciples, it is a feast, the wedding feast. Therefore, they should not fast. But one day the bridegroom will go away.  It will be a day of mourning. Then, if they want, they can fast. Jesus refers to His death. He knows and feels that if He continues on this way of liberation, the authorities will want to kill Him.

• Matthew 9:16-17: New wine in new wineskins! In these two verses, the Gospel of Matthew gives two separate sayings of Jesus on the patch of new cloth on an old cloak and on the new wine in new skins. These words throw light on the discussions and the conflicts of Jesus with religious authority of the time.  A patch of new cloth is not put on an old cloak, because when it is washed, the new piece of cloth shrinks and pulls on the old cloak and tears it and the tear becomes bigger.  Nobody puts new wine in old skins, because when the new wine ferments, it tears the old skins. New wine in new skins! The religion defended by the religious authority was like a piece of old cloth, like an old wineskin. Both the disciples of John and the Pharisees tried to renew the religion.  In reality, they barely put some patches, and because of this, they ran the risk of compromising and harming both the new and the old uses.  The new wine which Jesus brings to us tears the old skins.  It is necessary to know how to separate things. Most probably, Matthew presents these words of Jesus to orientate the communities in the years of the 80’s. There was a group of Jewish Christians who wanted to replace the  newness of Jesus with the Judaism of the time before His coming.   Jesus is not against what is “old.”  He does not want  what is old to be imposed on that which is new.  Similarly, Vatican II cannot be reread with the mentality before the Council, as some try to do today. 

4)  Personal questions

• What are the conflicts around religious practices which make many people suffer today and are a reason for heated discussions and polemics? What is the image of God which is behind all these preconceptions, these norms, and these prohibitions?

• How is this saying of Jesus to be understood: “Nobody puts a piece of new cloth on an old cloak?   What is the message which we can draw from all of this for your community today?

5) Concluding Prayer

I am listening. What is God's message?

Yahweh's message is peace for His people,

for His faithful, if only they renounce their folly. (Ps 85:8)

During the Provincial Chapter of the Maltese Province held on 9-13 April 2012 were elected:

• Prior Provincial:  Fr. Michael Farrugia, O.Carm.
• First Councilor:  Fr. Alexander Vella, O.Carm.
• Second Councilor:  Fr. Charles Mallia, O.Carm.
• Third Councilor:  Fr. Maurice Abela, O.Carm.
• Fourth Councilor:  Fr. Alexander Scerri, O.Carm.