JESUS IS THE PROPHET PROMISED BY MOSES

IV SUNDAY IN ORDINARY TIME - Deuteronomy 18:15-20

Moses tells the people that God will raise “a prophet like myself” for them (Dt 18:15). This passage was always understood as a promise that God would not abandon his people and that he would send the Messiah, a second Moses to guide and instruct the people of God.

The Muslims understand these words as a prophecy about Muhammad, whom they consider to be the last and the greatest of the prophets. For them, Muhammad is the Prophet that supersedes all the prophets and it is to him that God made the final revelation. The profession of faith of Islam - the shahada - is made up of two simple statements: There is no god, but Allah: Muhammad is the Messenger of God. All those who do not accept these two twin statements are considered infidels (kafir) and are destined to hell.

It is a common belief among the Muslims that the Jewish and Christian Scriptures announced the coming of Muhammad (see Is 29:11-12; Jn 14:16-17). One of the most important passages presumably referring to Muhammad is Dt 18:15-20, read as the first reading in this Sunday’s liturgy.

If we read attentively Dt 18:15-20 and all other passages supposedly referring to Muhammad and try to understand them within the text to which they belong, we cannot see how they would possibly refer to Muhammad. The Deuteronomy speaks of a prophet “from among you, from your brothers” (Dt 18:15 ESV), very clearly saying that this prophet will a member of the people of Israel, and we cannot see how Muhammad can be considered an Israelite or a Jew. And that was one of the main reasons why the Jews of the Arabian Peninsula did not recognise him as a prophet. As a consequence, Muhammad got rid of the Jews of Medina.

Christians have always interpreted this passage as referring to Jesus Christ. The Gospel of John tells us that “Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” (Jn 1:45). The disciples considered Jesus as a prophet, describing him in the words of Moses: “Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people” (Lk  24:19) In his sermon to the people, Peter presents the resurrection of Jesus as the proof that he is the fulfilment of all the prophets and of the promises made by them. He is the prophet announced by Moses (Act 3:18-26).

In the scene of the Transfiguration, the voice from heaven spoke: “This is my beloved Son, with whom I am well pleased; listen to him.” (Mt 17:5) Listen to him is the same command given through Moses: “it is to him you shall listen.” (Dt 18:15)

This Sunday’s gospel tells us that Jesus’ “teaching made a deep impression on them because, unlike the scribes, he taught them with authority.” (Mk 1:22). Jesus is the Christ (Messiah). He is the true Prophet. And he brought the last and final revelation: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” (Hb 1:1-3)

GOD ACCEPTS ALL WHO TURN THEIS HEARTS TO HIM

III SUNDAY IN ORDINARY TIME - Jonah 3:1-5,10

Jonah is a small but extraordinary book, telling us the story of a prophet who thought he knew better than God. Unhappy with the mission entrusted to him, he ran away from God and went as far away as he could from the people whom he had been sent to. He wanted to have his own way and preach his own message. In the end, unable to run away from God, Jonah looks like a silly prophet, being forced to carry out God’s will. It seems that he did not trust God with his own destiny. Instead, he preferred to be in charge and choose his own path. But he had no alternative, being led to realize that God’s ways are the way, in spite of our own twists. 

We may ask the reason why Jonah did not accept willingly the mission entrusted to him. He was sent to Nineveh, which was the capital city of Assyria, the worst enemy of the people of Israel. They had conquered the Kingdom of the North, taking most of the population as prisoners of war, causing the destruction of that kingdom and the disappearance of most of the tribes of Israel. For the people of Israel, the Assyrians deserved only contempt, and God should curse and punish them if he was truly the protector and defender of Israel. How could God send a prophet to the enemies of his people? Certainly, Jonah must have feared for his life.

This book is not a historical book. In fact, it is a kind of novel with a prophetic message. When it was written, Nineveh did not exist anymore. The Assyrian Empire was destroyed by the Babylonians and Nineveh was sacked   (612 BC). Most experts think that the book was written after the exile when the people who came back to the land of Israel were driven by a strong nationalism. The book, being prophetic, questions that prevailing culture in the Jewish society and announces God’s message - a universal message of salvation, which includes even those who are seen as enemies.

A nationalist and chauvinist attitude transforms a society into a ghetto, turning into oneself, excluding the others and seeing them as a threat to the survival of the community and of the nation. Chauvinism leads to assert ourselves against the others, who are seen as enemies. They are demonised, despised and vilified, while we are the only saints. We exalt our small victories and turn them into extraordinary and glorious deeds. Whenever there is an exaggerated nationalism, we are blinded to the values, deeds and achievements of others; we affirm ourselves as holy and perfect and turn others into sinners and devils. That was the situation with the people of Israel. As a small people, threatened by all sides, they affirm themselves as the chosen and the beloved of God, seeing the others as the enemies of God, just because they are their enemies. It is no surprise that the Scriptures, portraying the life and history of the people of Israel, are filled with pages full of nationalistic attitudes. That’s why Jonah cannot understand that God sends him to preach to the enemies of Israel. But he cannot thwart God’s plans and God loves all peoples and cares for their salvation. If Israel was chosen, it was for the purpose of being a witness of God’s love, compassion and mercy. In the end, in spite of all his complains, Jonah understood that God is merciful to all who turn to him in search of salvation.

Enjoy the story of Jonah by this little girl.

CREATE A NETWORK OF RELATIONSHIPS WITH CHRIST AS THE CENTRE

II SUNDAY IN ORDINARY TIME - John 1:35-42

This Sunday’s gospel presents us with three extraordinary scenes. In the first one, while John was with two of his disciples, Jesus passed nearby and John pointed out Jesus to them, making a profession of faith about his role: He is “the lamb of God”, that is He is the  true sacrifice, a sacrifice for the forgiveness of sins, the sacrifice that set us free, a peace offering. Jesus offered himself in sacrifice and he is the holy, pure and true sacrifice that is pleasing to God. The statement of John is considered so important that the Church repeats it in the liturgy of the Church, just before the holy communion.  Hearing John’s statement, we should look as well to his attitude: not caring about himself, he affirms Jesus before his disciples, thus leading them to Him. John knew his own role and accepted it. He did not overstep his mission; instead, he humbled himself before Jesus, recognising him as the Messiah, the one who was anointed with the Spirit. Nowadays, we can find many preachers who attract all attention to themselves, as if Jesus was only a side figure pointing out to them. Like John, we must accept that the role of all prophets and all preachers is to lead others to Jesus.

In the second scene, we see the two disciples leaving John behind and going after Jesus. Jesus, noticing that, look behind and ask them: “What are you looking for (or What are you seeking)”? This is an important question, one which may be made time and again and which we try to answer, even if we don’t have an answer that satisfies us. What are we looking for? Some look for power and wealth, while others seek pleasure at all costs. What are we looking for? We are looking for peace, freedom, justice and love. And what is the way to find that well-being? The question goes on resonating in our minds and in our hearts and it demands an answer. 

The two disciples appear to be confused with the question and their answer sounds like an answer to avoid a real answer to the question. They answered with another question: Where are you staying? Where do you live? The real purpose of the question was to tell Jesus that they wanted to know him and to make friends with him. And Jesus gave a quick and short answer: “Come and see.” This invitation can still be heard today. Jesus goes on inviting us: “Come and see.” If we want to know Jesus, we must come close to him and we must experience his friendship. This personal relationship with Jesus is essential for us to find in Him the way, the truth and the life. And it is the duty of the Church - that is the community of Jesus’ disciples - to facilitate this encounter with Jesus and the ensuing relationship.

In the third scene, we find Andrew rushing to his brother Simon to tell him about the encounter which had modified his life. He could not keep it a secret, but he was impelled to share his experience of Jesus with a close relative, not only informing him but taking him to Jesus. If Jesus has become the centre of our lives, the source of our peace and our joy, then we cannot keep it a secret but we must share it with our relatives and our friends.

We need many Andrews always ready to give witness to Jesus Christ. We must start an evangelização person to person, friend to friend, relative to relative. Then we will establish a community of faith, a network of personal relationships which has Christ as its hub.

GOD REVEALS HIS SALVATION TO THE GENTILES

FEAST OF THE EPIPHANY - Matthew 2:1-12

The Feast of the Epiphany - also called the Feast of the Three Kings - is the Feast of the Gentiles, that is the celebration of God’s offer of salvation to people of all nations. Salvation is not a privilege of the Jewish people, but in Jesus Christ, it is offered to all. And the story of the three Magi - in people’s imagination transformed into kings - shows us the Gentiles in a better light than the political and religious leaders of Jerusalem.

Jesus was born during the days of Herod, who ruled over Palestine as a king subject to Rome. He was a cunning and ruthless man that would not spare any means of keeping his kingship. While ruling over the Jews, he was not a Jew and always kept the Jews under strict obedience. All his subjects lived in fear for their lives. And we can see that picture in his dealings with the Magi. In an effort to get the goodwill of the people, Herod built the Temple and surrounded himself with the religious leaders who did not dare to contradict him. That’s why when King Herod heard what the Magi said, “he was frightened, and all Jerusalem with him” (Mt 2:3)

The coming of the Magi, those foreigners from the East who looked for the Messiah, already brings forward the rejection that will accompany all the public ministry of Jesus. The people of Jerusalem, living around the Temple, had the opportunity to hear the Scriptures and knowing the prophecies, which spoke about the coming of the Messiah. They should know and they should be waiting eagerly for the King sent from heaven, which would set them free. However, all their knowledge hardened their hearts and blunted their minds in such a way that they would not even question themselves or accept to be questioned by others. They were so sure of their knowledge of God and of God’s promises that they were not ready for God’s surprises. That is the big difference with the Magi: they accepted to be surprised and their surprise led them to search for the meaning of what surprised them. They ready to sacrifice many things and to make an effort to find the one who surprised them. They had an open heart and open mind, and so they could be touched by God. 

Reading the Acts of the Apostles, we can find many times a similar attitude. Most of the Jews in the Synagogues are not touched by Paul’s preaching and they reject the name of Jesus as a threat to the worship of the true God. On the other hand, the Gentiles welcome the Gospel with Joy and accept Jesus as their Lord and Saviour.

The feast of the Epiphany is a joyful occasion for all of us to give thanks and praise to God, because he calls us to salvation and it is an occasion to offer ourselves to the Lord, recognising that he is the Christ, the Son of the living God.