Category Archives: Tony van Vuuren

AT THE FOOT OF THE CROSS

GOOD FRIDAY
19TH APRIL 2019
Rev Tony van Vuuren

From the Annunciation to the Cross, Mary always consented with the same obedience of faith, to all the designs of God. Every moment of Her life was an invitation to act on Her faith; and as a fruit of Her obedience, She in turn, deepened Her faith and understanding of Her role and participation in the plan of salvation. That is why we can truly say that Mary had a pilgrimage of faith from the Annunciation to Her Assumption, and that this pilgrimage climaxed on Golgotha.

In these times, marked by a spirit of unbelief, secularization and materialism, we need to ask the Holy Spirit to give us the same faith of Mary’s Heart, so as to be able to stand with Her at the foot of the Cross in fidelity to Her Son and His teachings
To have faith, to believe, has never been easy, since it implies the renunciation of our own thoughts, ways, and wisdom in order to accept the thoughts, ways and wisdom of God, which are infinitely superior to ours. Our Christian perfection depends, on the virtue of faith; our fidelity in times of tribulation, and our perseverance. Paul says: “we walk by faith not by sight” (2 Cor 5:7)

At the moment of the Annunciation, faith became for Mary the only pillar on which to sustain Her whole life and the only way to embrace, not only Her own mystery, but the mystery of Her Son: a gift of mercy from God the Father, for the salvation of all humanity.

St John writes; “Standing at the foot of the Cross of Jesus were his mother and her companions. When Jesus saw his mother and the disciple, whom he loved, he said to his mother: ‘Woman, behold your son.’ John exalts Mary’s faith by presenting two elements in reference to the Passion of our Lord: First, Mary’s presence at the foot of the Cross. It is precisely at this place where the faith of the disciples and, logically, Mary’s faith, is put to the hardest test. Her steadfast presence manifests Her fidelity, Her constant abandonment to the will of God, and a faith that is undiminished, unchanged and unaltered even in the darkest hours.
Secondly, in the words of Jesus, “Behold your son,” Mary is invited to expand the horizon of her faith and the understanding of Her role, since Her motherhood is now moving beyond Her dying son; it is been extended to the reality of a spiritual maternity for all the children of God. This last will of Jesus on the Cross became, for Mary, a new annunciation of a conception and birth: The Church.
Mary’s faith was constant, not only present in the times of “apparent glory” when Her Son was performing miracles and had many disciples that believed in Him; it was just as strong when there was no “apparent glory,” and even when there were not that many disciples to believe – except one, the one that was with Her at the foot of the Cross.
The same faith that Mary had at the birth of her Son was the faith she had at the Cross. It had required much faith to have in her arms that defenceless baby, and to put him in the manger and believe in his divinity. It also now required much faith to see Her Son totally disfigured and defenceless on the Cross, waiting for him to be placed in her arms, to then be put in the sepulchre. Her faith gave her strength to continue standing at the foot of the Cross – where nothing seemed to make sense, where darkness seemed to have overcome light, where death seemed to have overcome life, where the messianic power seemed to have been lost, where goodness seemed to have been overcome by evil. There, at the foot of the Cross, Mary stood, supported by John, expressing the hardest thing that could have been expressed at that moment: faith in Jesus Christ, Savior, Messiah, Redeemer. The Son of God.
Mary’s faith is a model for us; we all have our own itinerary and our own journey to travel. It is Mary’s faith that will teach and guide us on this journey through life; to be faithful, undivided, perseverant and trustful in times of glory and in times of suffering.
The story of Holy Week is not simply one of death and destruction. It is more importantly one of hope and of new life. Good Friday makes no sense without Easter Sunday. Mary knows that hope is stronger than despair, love is stronger than hatred and life is stronger than death; and that nothing is impossible with God.
Mary, Our Lady of Sorrows, is our Spiritual Mother; and a mother always understands her children and consoles them in their troubles. Mary has that specific mission to love us, received from Jesus on the Cross; to love us always, so as to save us. Looking to the example of Mary, may we too unite our sufferings to our Lord, facing them with courage, love, and trust!

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PALM SUNDAY

PALM SUNDAY
CYCLE C
14 APRIL 2019.
Homily delivered before the reading of the Passion according to Luke
Rev Tony van Vuuren.

During Holy Week we recall Jesus’ last week on earth and so it opens today as we heard from the Gospel account earlier at the point where Jesus goes to Jerusalem for the Passover, welcomed by large crowds of people who have started to identify him as the long-awaited Messiah. But then Luke’s Passion reading will remind us, as Jesus himself warned his disciples, that his mission would not be completed amid popularity and acclaim; the Messiah had to suffer and die in order to reconcile humanity with God.

Palm Sunday isn’t just a commemoration of Jesus’ passion and death: that script belongs particularly to Good Friday, at the end of Holy week.

The Palm Sunday liturgy is more about the movement away from the jubilation and triumph and the popularity Jesus enjoyed among the crowds of ordinary people as he arrived in Jerusalem, to the rejection and hostility he encountered at the end. The character and the message of Palm Sunday is the rapid movement from “Blessings on the King who comes!” to “Away with him! Give us Barabbas! Crucify him!”

Luke describes Jesus’ passion as the ultimate confrontation between the son of God and the forces of evil. It is an opportune time for the devil to attempt to complete the temptation he began in the desert three years ago.

Luke starts his telling of the Passion with an account of the Last Supper which contains some subtle, intimate details. He says, “I have longed to eat this Passover with you.” And as the first Eucharist is celebrated, Jesus uses the words “for you” after the bread and cup are shared, which encourages us to accept Jesus on a personal level.

We will listen as Jesus’ agony in the garden is described in vivid detail, but ultimately we will hear that Jesus accepts his cup of suffering because His one desire is to accomplish His Father’s will and thereby destroy the power of the devil.

In quick succession Luke relates for us how Jesus is arrested, mocked, beaten and questioned, but his messianic strength cannot be overcome. Peter’s denial must be disappointing for Jesus, but when he turns and looks at Peter, we can trust that it is with a look of mercy and forgiveness. Even when he appears to be helpless and defeated Jesus continues to minister powerfully to his disciples.

Jesus is the perfect witness as he testifies to the truth before the chief priests and ultimately before Pilate. He does not refuse the titles “Christ” and “Son of God.” And ultimately seals his own fate by proclaiming that he will be seated at the right hand of the power of God.

Even after he is condemned to death and begins the walk to Golgotha, he stops to comfort some women who are mourning for him. Through unwavering faith and trust in God’s plan, Jesus maintains his union with God and so his ability to still comfort people along the way and despite his agony on the cross comforts and promises eternal life for the repentant criminal.

Jesus begins his passion as he is crucified by uniting himself to the Father in prayer “Father forgive them…”and we hear how he maintains this union to his very last moment. “Father into your hands I commit my spirit.”

Luke’s account has a whole host of characters and so where will we see ourselves among all these people?

What have our past thoughts and actions been regarding the will of the Father?

When have we known the right thing to do but just didn’t do it?

How will reflecting today on Jesus’ Passion and Death and the people he encounters lead us to be strengthened to embrace His Resurrection next weekend?

What darkness holds us back?

How can we change the path we are on to realign it more closely with the will of the Father?

How can we be instrumental in changing our future?

Many questions for us to reflect on as we stand and listen to the Passion of our Lord!

The Prodigal Son

4th Sunday Of Lent
Cycle C
31st March 2019
Tony van Vuuren

Listening to the Gospel, we hear Jesus illustrating to us through the parable, the joy of forgiveness and reconciliation, both on the part of the penitent sinner and of God.  Appropriate then that we are celebrating Laetare Sunday this weekend.

One of the major strands of biblical religion is the conviction of God’s holiness, his perfect love, truth, and justice. Next to the all-holy God we don’t look very impressive, and this aspect of Lent is highlighted mainly in the Old Testament readings on Sundays and weekdays, which concentrate on the occasions that the Chosen People abandoned their faith, and their tendency to wander away from God, only to be called back by him in a series of new beginnings, with expressions of sorrow and remorse on their part, and a constant readiness to forgive on God’s part.

This is the moral of the story Jesus tells in the gospel this Sunday, the parable of the Prodigal Son. People sometimes prefer to see the father as the leading actor in the drama but I would argue that in the context of Lent, at any rate, it’s the delinquent and finally repentant younger Son that should attract our main attention.

Would I be out of line if I suggested that adolescence and youth, in our culture, is often a time of rebellion, of abandoning the beliefs and values learned in childhood, and that when this happens in Christian families it causes great upset to parents, who regard the Christian faith as among the most important things they provide for their children? Obviously there are exceptions to that rule, as to every other. There are of course many families where the children go from youth to adulthood and their faith and their relationship with God simply progresses and grows, apparently without major upset or interruption.

But the general point is still true, I think, and in fact Jesus’ parable implies that it isn’t only something that happens in our modern “un-religious” culture. It was common, or at least unremarkable, even in his day

The Prodigal Son has many of the typical characteristics of youth: he’s egocentric in the normal, carefree, un-malicious way of young people, he’s attracted to a life of pleasure and enjoyment, he feels invincible. And while the sun shines he makes hay. But eventually his circumstances pass out of his own control and his fortunes change. We often need this sort of experience, an experience of failure or suffering, something that makes us aware of our sinfulness and our need to atone for our sinfulness, to know God and grow in our relationship with him.

This is the sort of experience that the Prodigal Son has. The end of his days of wine and roses brings a first of all a spiritual awakening – “he came to his senses,” Jesus says, and secondly it brings a transformation of character: “Father I have sinned against heaven and against you.”He realizes the superficiality and self-centeredness of his former life and starts to learn humility.

Those two elements make up the essence of genuine repentance. First we awaken, sometimes with a great shock, to the extent that our outlook and behaviour has revolved around ourselves.

We realise what an unworthy purpose in life that really is, and we have a powerful sense of our weakness and our capacity for error.

And second, in the light of this awakening, our will, our emotions, our way of thinking – our whole person – is gradually transformed. We turn to God and we rely on him to guide us, rather than on our own judgements or appetites. It has become commonplace for religious people to talk about God’s “unconditional love” for us and to put it forward as Christianity’s great selling-point. But we can talk about “unconditional love” in such a one-sided way that it appears as simply a permission to go on sinning, to live unawakened and untransformed lives.

In the welcome the younger son got, Jesus shows us God’s attitude to repentant sinners. If we are sinners—and who amongst us is not a sinner?—then God loves us not less but more. It doesn’t do us much good to be loved for only being perfect. But it is an extraordinary experience to be loved in one’s sinfulness. Such love is like rain falling on parched ground! One can even build up the courage to start forgiving oneself for an ill spent past.

It is in and through our sins that we experience the goodness and mercy of Christ. If we never sinned, we’d never know his forgiveness. This is not an excuse for sinning. All of us to a greater or lesser extent are in the sandals of the younger son. Which of us can say that we have always been faithful? Do we not at times all squander God’s grace and misuse his gifts? Which of us would like to be treated by God only according to strict justice? Do we not all need more mercy than justice? God’s forgiveness is not a cold, half hearted forgiveness, but a warm and generous one. The story doesn’t give us a license to sin. But it does show that if, through human weakness or wickedness, we do sin, then we can come back. Our past can be overcome. We can make a fresh start.

This is the great lesson of the parable!

Into Battle

1stSunday Of Lent
Cycle C
10TH March 2019
Dcn Tony van Vuuren

We celebrate this weekend the first Sunday in Lent, the Church’s main penitential season. Jesus withdraws into the desert to fight and conquer his temptations and to place himself completely at the disposal of God his Father. The Gospel account uses images to show how Jesus was challenged to remain faithful to his heavenly Father. We have the same temptations.

The temptations faced by Jesus were real. This was no play acting. But the question arises: Can a good and virtuous person be tempted like the rest of us? The truth is: the good and virtuous person who resists temptation knows more about the power of temptation and evil than the weakling who submits at the very onset of temptation.

Those of us who give in too easily to temptation know little about the struggle involved. Those who struggle with temptation and overcome it know it best. There’s that old adage; If you want to know what victory over temptation costs, don’t ask a sinner; ask a saint.

What did temptation mean for Jesus? It meant the same as it meant for Adam and Eve and it means the same as it means for us. It means choosing between good and evil; between doing God’s will and one’s own will.

The fact that Jesus, “led by the Spirit” Luke  says, deliberately placed himself in an environment where the temptations lurking within himself were brought to the surface and where – by giving himself over totally to God’s guidance and putting his life totally at God’s disposal – they were confronted and defeated.

The temptation Jesus had to face was the temptation to go about his mission, but in the wrong spirit, using the wrong methods or tactics.

It was Jesus’ task, as Messiah, to reveal God and God’s character more completely than ever before. So what the devil tries to do is to persuade Jesus to turn away from the true character of God’s Reign and to conduct his mission with worldly tactics, to impress people with spectacular miracles, to submit to Satan in order to dominate the world politically, to use his spiritual power or his close relationship with God to produce purely earthly commodities – “if you are the Son of God, tell this stone to turn into a loaf”.

And his tempting was not a once-off event. He was tempted right throughout his life; even when on the cross. Jesus’ victory in the desert was not the winning of the war, but merely the winning of a battle.

Since even Jesus and the saints were tempted we can’t hope to escape it. All of us are intrinsically weak and prone to temptation. This may be a disturbing truth, but it is one we ignore at our own peril. The great problem of our time is our failure to know ourselves, to recognise temptation and evil and deal with it within ourselves. We have to struggle against the evil that is in others and in society. But our hardest struggle is against the temptation that originates inside us. We are born with conflicting impulses, so that doing good is always possible, but never easy. The hardest victory of all is over oneself.

This struggle, with its inevitable falls and failures, is not something to be ashamed of. Our struggle is not never to fall, but to fall, to rise, and go on in spite of everything. Temptation is not necessarily a bad thing. By forcing us to choose good over evil makes us strong. Every time one is tempted to do evil, but makes a decision to do good, makes one stronger. Suffering and struggle can make us stronger. (As difficult as that is to accept at the time!)

Furthermore, how could we prove our fidelity if there was no temptation? There wouldn’t be any particular credit in remaining virtuous through lack of temptation. Virtue would become meaningless if there was no evil, no struggle. Virtue involves a choice between good and evil. That choice can sometimes be very difficult, and there is no definite victory. The battle against evil is never over as long as we live. However, each right choice makes the next right choice easier.

But we might still say, “It was easier for Jesus!” As well as a divine nature, he also had a human nature. It wasn’t any easier for him. Besides; temptation in itself is not a sin. He too had to struggle to do the will of God. His victory in the desert was not easy. It was achieved through prayer, fasting, and reflection on and obedience to the word of God. The Holy Spirit was with Jesus during his struggle.

The Holy Spirit is with us too when we find ourselves in the wilderness; in our spiritual desert. It is a great consolation to have the faith to believe and know that God is not outside our struggle, but with us during our struggle.

St Augustine wrote and prayed: “It is through temptation that we come to know ourselves. God grant that I may know you, and grant that I may know myself.”

Salvation By God’s Grace

30th Sunday Ordinary Time
Cycle B
28th October 2018
Mark 10: 46-52
Deacon Tony van Vuuren

The author of the letter to the Hebrews is comparing Jesus’ work of reconciling mankind with God to the action of the high priest offering ceremonial sacrifices to God to express the community’s devotion to God, to atone for their sinfulness, to restore as far as possible the damaged relationship between God and man. We may often choose other goals and purposes in our lives apart from God ; what the Bible calls idolatry. But even when we feel that we want to establish contact with God and to live in accordance with God’s values, we’re powerless to achieve this purely by means of our own abilities and efforts.

We so often fail in our efforts by falling back into selfish habits. And so part of the picture which the author of the letter is trying to put across is that to release us from the prison of our fallen nature, to bring us back into harmony with God, in other words to bring about our salvation, something needs to be done for us. It requires some action on God’s part, a work of grace. We are reminded that we are not capable of bringing about our own salvation.

The blind beggar, Bartimaeus, is an example of someone who can’t, by his own efforts, bring about the healing and restoration of his lost sight. But just as important, he is an example of someone who candidly admits his own inability to heal himself. He is free from any illusions of self-sufficiency. “Son of David, have pity on me”. He freely admits his indigence and his dependence on outside help.

This attitude of Bartimaeus – admitting his own powerlessness to heal himself and throwing himself at Jesus’ feet – makes him a sort of prototype of Christian sanctity or holiness.
When we look at the lives of the saints, or anyone who is obviously very holy or spiritually advanced our tendency possibly is to see individuals with enormous strength of will-power, huge single-mindedness in their dedication to God; heroic perseverance in spite of all kinds of difficulties.

They seem to be people with superhuman qualities of patience, compassion, love for others, men and women who have absolutely no thought for their own interests. In other words, we tend to attribute their holiness to their own strength of character and we conclude that they’re people who are completely different from ourselves! But when we read what these genuinely holy people say about themselves, it usually turns out that they insist vehemently on their own weakness and sinfulness.

They’re quick to deny that they have done anything except respond to God’s grace, and they express a strong sense of having been redeemed by God’s actions, not their own. They take no credit themselves for anything they achieve. They put everything down to God’s influence and direction.

If we turn to the first reading this Sunday we find the prophet Jeremiah suggesting that this is the basic quality that’s needed at the heart of the community of believers in God. And at the core of this renewed community, again, are people like Bartimaeus, who admit their dependence on outside help, their inability to save and comfort themselves.

The truth is, God can’t do much with individuals who have a high opinion of themselves, or with people who pride themselves on having made it in life – perhaps acquiring great wealth, power and status, – by being tough and determined at the expense of others. So taken together the readings this Sunday point to an important element of Christian faith; an important reality in the life of faith of each believer; something which marks us off from unbelievers or atheist humanists: we don’t and can’t save ourselves.

Only God brings about our healing, the removal of our spiritual blindness, our salvation.
Obviously there’s always a balance to be struck between the idea of depending on God’s grace and responding to God by our own free-will and by freely chosen decisions. In our spiritual life it’s always possible to exaggerate in one or other direction, either overstressing God’s influence and giving no role to our own will-power and intelligence, or else exaggerating human capacities for moral goodness and virtually denying that God’s grace has any role to play.

Keeping a proper balance is something we have to do almost daily as we try to fathom the mystery of God and enter into his life more closely. But certainly the emphasis in today’s readings seems to be on warning us against our fallen tendency towards pride and self-sufficiency, and on acknowledging that the starting-point in our relationship with God is to surrender any such notions and instead admit our blindness and our weakness – to recognise that salvation is a gift from God, not something we create or bring about for ourselves.

IS MY FAITH ALIVE?

Mark 8: 27-35
James 2:14-18
24th SUNDAY ORDINARY TIME
CYCLE B
16TH September 2018
Deacon Tony van Vuuren.

We face some challenging questions in our readings today, and it forces us to actually ask, “Is my faith alive?” Now for many of us, that’s the reason we come to mass in the first place! We want to make an effort to follow Christ; so we would probably say that our faith is alive and not dead.

But the interesting thing is, St. James, in the second reading, is speaking to the very same kind of people. He is speaking to people who go to Mass every Sunday, who are in the minority of religious practice in his society. Yet he challenges them to ask that question, “Is my faith alive?”
It presents us with the reality of what it actually means to be a true Christian. Are we being practical Christians as Christ was? St James reminds us that: “Faith without good work is dead or useless”.

Christ proved his love for us by being practical. For three years he cast out demons and healed both Jews and Gentiles. He prayed for his followers and offered his life for us on the cross. This is ultimate practical Christianity that speaks volumes.

St James is pushing us to act out our faith; to completely live the faith that we may have only in our hearts and in our minds. He is convinced that our actions are really important—more important than our words. St James is concerned about proclaiming the Gospel to someone who has nothing without offering them something to sustain and comfort them.
There are so many opportunities to be practical each day; just ask God to be present; ask Jesus to be part of our decisions and our thoughts and use the gifts and fruits of The Holy Spirit.

In the Gospel, we hear Jesus asking that age-old question, “Who do you say that I am?” And as we hear; Peter professes his faith in Jesus, calling him the Christ, the anointed one of God.

It would seem to us that Peter’s faith was strong and alive. But as soon as Jesus starts explaining what his mission as the Christ will entail; spelling out the demands of discipleship – rejection, suffering, sharing in his responsibility for the human family; even if it means sharing His cross; Peter objects.

He is uncomfortable hearing about what the future has to hold. Peter has faith, but maybe it isn’t as alive as he had assumed. What Peter did get right were his words as far as they went. But when he came to acting on his faith, he failed. Mark’s Gospel does not spare Peter in relating his lapses of faith.

Who do you say I am? Is not a question we have to answer just once at a certain period of our lives. As we pass through various stages, our response will vary, depending upon life’s circumstances and our own maturity and faith. Christian life is a rigorous one, a daily challenge.

If we’re not being challenged to do more, we’re not doing it right. Jesus is not only the model who teaches us how to live our lives in accord with God’s will. His life, death and resurrection and his gift of his Spirit, is the very source of the good works or merciful deeds that we do or can do in his name.

We don’t have real fidelity to God unless that faith is producing works of fidelity. We need God’s grace, not only to profess our faith in words, but also to live it, to practise it, and especially if or when we find ourselves under pressure. In fact, in asking us what do we think of him, Jesus also implies that additional question: ‘So, what are you going to do about it?’

That’s the difficult question that our readings offer us today – is my faith alive? Answerable by each one of us here present; A faith that is alive, a faith that deeply impacts the way that I live, a faith that will ultimately lead me to the deeper meaning and happiness that God wants me to experience starting right here and now.

There’s a simple Ignation spiritual exercise that can help us with that. It’s a practice of prayer at the end of the day call the examination of conscience. (We have experts in the parish to tell you more) All it consists of is 5 to 10 minutes of quiet reflection and silence.

One doesn’t even need to do it in church! We can do it from the comfort of our own bed at night. Give thanks for our awareness of God’s presence through the day. Try going through the commandments or the beatitudes step by step to see if you were faithful to each one that day.

It might be tempting to say, “No, I didn’t kill, steal, or commit adultery today! So I’m good!” But look deeper at your life. “Maybe I didn’t kill anyone physically today, but did I do damage to their reputation?”

Examine our key relationships and responsibilities and see if we have lived them with maturity and true Christian purpose. And then at the conclusion, thank God for His grace and blessings of the day, ask pardon for our failures, and make that resolution to live a life of faith relying on God’s presence to keep our faith alive tomorrow.

As we celebrate this Mass today, we’re challenged to look at our lives of faith. Are we alive with Christ? Or have we grown comfortable with a faith that appears real, but actually has no life, no substance to it. Let us turn to the Lord, and invite him into our hearts through the Holy Eucharist, asking him for the gift of faith, asking that our faith will be alive in the way we live and finally we can ask for a deep and abiding sense of God’s personal presence in our lives.

JESUS HIMSELF IS OUR SPIRITUAL FOOD

18th SUNDAY ORDINARY TIME
CYCLE B
5th AUGUST 2018.
(John 6:24-35)
Deacon Tony van Vuuren

The First reading telling how God fed His people in the desert with manna is regarded as the classic example of God’s care for His people.

Jesus too fed people who were hungry as we heard about last Sunday. But the Gospel makes it clear that the Son of Man did not come down from above merely to satisfy physical hunger. He came to give heavenly bread that people will eat and never become hungry. The bread in question at this time is primarily the teaching given by Jesus. Only at a later point does it refer to the Eucharist.

Often in his preaching Christ uses images of food, particularly bread, to emphasise our need for spiritual as well as physical nourishment. He warned his listeners about having too much of a preoccupation with their material needs – or what they imagined to be their needs – and he criticised them for not being attentive enough to their more crucial need to be well-fed spiritually.

“Do not work for food that cannot last,” he says here, “but work for food that endures to eternal life – the kind of food the Son of Man is offering you”.
He spoke in a similar way at the outset of his ministry when he rejected the devil’s temptations and said that man does not live by bread alone, but on every word that comes from the mouth of God.

There are two conclusions that I would like to draw from these kinds of statements made by Jesus.

Firstly; not to exaggerate what he said. Jesus never made out that our ordinary physical or material needs are irrelevant, or that they’re not real needs.
It’s not being unspiritual to acknowledge that we all need to eat. And it’s not being selfish to try to gain a certain minimum of security and stability in our material circumstances.

For most of us, if we’re caught up in great anxiety or upheaval in the outward circumstances of our lives, it’s much more difficult to pray and to concentrate on God in any sense, and at those times we often have to be content with whatever brief, distracted prayers we can manage.

What Jesus tended to warn his listeners against wasn’t the idea of maintaining a certain minimum level of stability in their material circumstances. More often he warned against the temptation to make the material side of life the whole of life; making it an end in itself; getting over-concerned about money, possessions, or about the level of comfort that we have; hankering after a luxurious style of living; that might exclude any time or thought for our spiritual needs.

According to Christ’s way of seeing things those sorts of total preoccupation alienate us from God. They stifle the spiritual side of our nature and they erode the bonds of care and compassion that we’re supposed to have towards other people and their needs.

And then there’s a second aspect of this Sunday’s gospel reading we can look at, because Jesus does more here than stick up for spirituality in some vague sense. When they ask him how they can get this bread that he’s talking about; bread that endures to eternal life, Jesus answers: I am the bread of life. He who comes to me will never be hungry; he who believes in me will never thirst.

To enter into friendship with Christ, to grow in knowledge of Christ, is like a path we have to walk along if we want to come to a full, truthful knowledge of God.

Finding God – the way we understand it – isn’t just a product of our human imagination or capacity for creativity. We find the true God revealed in the person of Christ, and faith is the attitude of acceptance of what’s revealed by Christ.
And it’s through this attitude of acceptance towards the person and work of Christ – acknowledging him for who he says he is – that we’re led into a life of closer communion with God. Without Christ’s ministry and preaching, without his Passion and death, we would know a certain amount about God, but we would still be waiting for the most important facets of God’s nature to be revealed to us.

We must distinguish between faith and trust. Though they are closely linked they are not the same thing. The person, who firmly believes with strong faith, trusts completely. But if one does not have perfect trust in God, their faith will be faint as well.
Faith and trust in God will nourish us at all times, but especially during times of trial. It’s not we who keep the faith; it’s the faith that keeps us.

John wrote his gospel in the first place because he was convinced that in Jesus, God has been revealed to us in a final, full and unsurpassable way. He wrote in the hope that as many of his readers as possible would be led to the same conclusion.

So these are just a couple of the lessons we can draw from this part of Jesus’ discussion with the people who are questioning him about the “bread of life”.
Jesus repeats what is a frequent theme of his, trying to persuade people not to become mired in the preoccupations of material life. And at the same time he goes further, insisting on his own unique vocation to lead humanity towards knowledge of, and communion with, the true God.