Holy Trinity Sunday (B)

Feast of Most Holy Trinity (B) [Mt 28:16-20]

30.05.2021

The Command to Make Disciples

Readings: (1) Deut 4:32-34.39-40 (2) Rom 8:14-17

1.  Theme in brief

To reflect in our life the traits of Holy Trinity’s inner life

2.  Focus Statement

By giving his disciples a final command to make disciples of all nations and baptize them in the name of the Father, the Son and the Holy Spirit, Jesus reveals God’s plan to insert the human family into the intimate bond of love-relationship that exists within the the Holy Trinity.

3.  Explanation of the text

According to today’s gospel text, the disciples’ duty to preach Christ to all nations does not begin from the centre of Jewish faith, that is, Jerusalem. It begins from a mountain in Galilee to which the Risen Lord had directed them (28:16). He appeared to the women who had gone to visit his tomb: “Go and tell my brothers (disciples) to go to Galilee; there they will see me” (2010). From Galilee, the Risen Lord sends his disciples to make disciples of all nations and to teach what he has commanded them (28:19-20).

Matthew has already placed the inauguration of Jesus’ public ministry not in Jerusalem or Judea but in “Galilee of the Gentiles” (Mt 4:15). This region with a mixed population of Jews and Gentiles was despised by the respectable Jews of Judea as the land of “the people who sat in darkness” and in the “shadow of death” (Mt 4:16). The very fact that Jesus began his public ministry in this region, and gave his last mission command on a mountain of the same region, it points to the universality of his mission and his preferential option for the marginalized. In the context of today’s feast of the Holy Trinity, we can very well say that the mission of the Church is a mission to the “nations,” a universal mission. It originated from the Father, was carried out by his Son and is continued by the Holy Spirit.

The gospel says that when the disciples saw the Risen Lord, some worshipped him, but some doubted (28:17). Worship (literally, prostration) before the divine majesty is a common gesture of those who believe and experience salvation or healing in Matthew’s gospel. In the context of today’s feast, we can take this statement to mean either we believe and worship the Father, the Son and the Holy Spirit dwelling in our hearts, or doubt about this mystery of Unity in Diversity.

The mission command given by Jesus in today’s text mentions the words “all” four times: (1) “all authority” given to him by the Father; (2) his command to make disciples of “all nations”; (3) teaching them to observe “all that he has commanded”; and (4) his assurance to remain with them “always” or at all times (28:18-20). All authority in heaven and on earth given to him by the Father indicates his universal and cosmic authority over the whole of creation. Because of his universal authority, he can command a universal mission to "all nations." Besides the universality of his mission, the word “all” (repeated four times) also indicates the main thrust of his mission – a total transformation of God’s creation and all of human activities with his teachings. He gives the assurance of his accompaniment throughout the life of disciples and whenever they carry out his mission.

Further in the present text, Jesus follows his declaration of universal authority with a threefold commission (or missionary charge):  (1) to ‘make disciples’ of ‘all nations’ (including the Gentiles); (2) to baptize them in the name of the Father and of the Son and of the Holy Spirit; and (3) to teach others all that he had been communicating to them (28:19-20). The command to baptize people is not given in the name of Jesus alone, but in the name of the Father, the Son and the Holy Spirit. This gives us a clue to God’s plan to baptize (originally to ‘immerse’) humankind into the strongest bond of love-relationship that exists among three Persons of the Holy Trinity. Here there is an indication that the mission of the Father, the Son and the Holy Spirit is to gather all people into a community of love and fellowship which is found within their Divine Community or Family called the Holy Trinity. This is re-imposed by telling them to observe all that he has commanded them (28:20) – a clear reference to his commandment of love by which they are to build up a community of loving relationships and teach its members to love one another as he loved his disciples.

Finally, Jesus’ assurance to remain with his disciples always to the close of the age (28:20) can be understood in the context of today’s feast to mean this: Our loving Father continues to remain with us until the end of the age through the person of the Risen Lord, his Son, and the Holy Spirit, who is our constant companion. Thus, Matthew’s gospel begins with the assurance of God to remain with us by giving his Son as Emmanuel (that is, God with us, 1:23), and ends with the same assurance that he will remain with us as Emmanuel till the end of the age through his risen Son and the indwelling Spirit.

4.    Application to life                     

Though the original meaning of today’s gospel text may be different, we make an extended application of it to today’s feast of the Holy Trinity. The text makes us aware of three things: (1) the mission of the Church that has its origin in the Holy Trinity; (2) our baptismal call to build up communities based on Trinitarian model; and (3 the great assurance of the Trinitarian God to remain with us for ever.

When we apply the teaching of the whole of NT to today’s gospel text and feast, we come to know that the mission mandate given by the Risen Lord on a mountain in Galilee in fact has its origin in the Father who sends his Son to the world on a mission. The Holy Spirit too is actively involved in the continuation of this mission of the Church by his guidance and accompaniment. Today’s gospel says that the mission that is entrusted to the Church is a universal mission – a mission to the “nations”.  Secondly, it begins not from Jerusalem, the centre of Jewish faith, but from Galilee of the Gentiles. Jesus had already made an appointment with his disciples through the women who had gone to visit his tomb that he would meet them in Galilee (Mt 28:7). Galilee had a number of special features: it was cosmopolitan (with a mixture of Jewish and Gentile population), backward, marginalized and was a land of darkness. Such a place becomes the epicentre of missionary expansion of the early Church.

The Trinitarian God is radically egalitarian; that is, he represents equality of all people and embraces the whole of human race on equal terms. Therefore, we need to ask ourselves whether we as individual Christians as well as our Christian community are caught up in a ‘ghetto mentality’ and remain confined to our own walls, or are open to welcome, serve, shelter and cooperate with all people of good will. We need to examine whether our mission is universal, or exclusive; and whether our services are open to all people, or narrowed down to only our own Christian community/ kinship ties/ ethnic group/ friendship circles, etc. Again, the question we (as disciples of Christ) should ask is whether we go out of ourselves in rendering service to the marginalized and the downtrodden, so that the vision of Jesus (which has its origin in the Holy Trinity) becomes a reality. There is no dearth of ‘Galilees’ and ‘Galileans’ on the face of the earth – the former representing the underdeveloped regions of the world as well as the regions with cosmopolitan or mixed population in our globalized world; and the latter representing the poor, the despised and the marginalized people in our world. Jesus made a preferential option for this type of people because he was sent by the Father and propelled by the Spirit to make this option. What about us?

Today’s feast makes us aware of the fact that we, nay the whole of creation, are under the total authority or dominion of the Father, the Son and the Holy Spirit. We are not under the rule of a task-master but of a dear ‘Abba’ or dear daddy (the Father), an intimate Friend or Brother (the Son) and a Defender of our cause (the Holy Spirit). What a great consolation! But how do we use this authority? We are called to use it to transform the whole of God’s creation and all of human activities with the spirit of the gospel. Today we need to ask ourselves whether we are sufficiently motivated by this vision and mission of the Holy Trinity.

Today’s feast further poses a question to us: in whose name are we baptized and what is our baptismal call and mission? In obedience to Christ’s command, the Church does not baptize us only in Christ’s name but in the name of the Holy Trinity – of the Father and of the Son and of the Holy Spirit. To baptize people in the name of all the three Persons of the Holy Trinity implies that Christ’s disciples must take a plunge into the inner life of this Divine Community or Family.  From the scriptural teaching we come to know that as far as the interior life of God is concerned, he is essentially relational. The love-relationships within God – among the Father, the Son and the Holy Spirit are dynamic. Since we are inserted into the inner life of the dynamic and intimate love-relationship that exists in the Trinitarian Family, we are called by baptism to reflect this bond of love in our human relationships.

Our baptism immerses us into that stream of love and life flowing from the Holy Trinity. According to the Father’s plan, the vision of Jesus and the guidance of the Holy Spirit, we are baptized to love as Jesus loved us, to build up communities of understanding and communion (fellowship), to share our life with others and to live in constant communication among ourselves. When we reflect these traits that are characteristic of the Divine Family, others will surely recognize in whose name we are baptized. Today’s feast makes us question whether our families and communities are a reflection of these traits or not. What does our baptism mean to us? Is it only a social event which happens because our parents want to do it for us? The mission of Jesus that originates from the Father and is activated by the Spirit is a mission to go out and make disciples of all people and teach them what Jesus has commanded. All parents and leaders also need to ask themselves whether they are faithful to the command of Christ to teach and transmit their faith to their children and those who are under their care. Our baptism implies that we are called to be faithful to his command.

How is the dynamic relationship within the Divine Community generated and maintained? Of course, by the transparency, understanding, communication and communion that exists among the Father, the Son and the Holy Spirit. Jesus has explained the characteristic of transparency found within the Holy Trinity in another place also (Jn 15:14-15). He says that God keeps no secrets; he has nothing to hide. He shares everything with his Son and his Son shares everything he knows about the Father with his disciples on an equal footing and in total transparency. Jesus visualizes that all members within his community are to be treated as friends who are transparent to one another, and share everything they have, after the model of the Divine Family. In our families and communities, if there is proper and deeper communication, sharing of experiences and opinions, confidence-building structures, we will be able to understand and accept one another better. If we do not have a lot of things and matters to hide from one another; if we share our joys, sorrows, feelings, experiences and even weaknesses; and if there is transparency in our dealings, speech, financial matters, people will get a glimpse of the inner life of the Trinity and will come to know in whose name we are baptized – in the name of the Father, the Son and the Holy Spirit.

Finally, today’s text says, the God who chose to be with us as Emmanuel by sending his Son to share our human condition, continues to remain with us in the person of the Risen Lord and the action of the Holy Spirit in the world. There is no day, no hour of the day, in which God is not present with us through our communion with Jesus and the indwelling of his Spirit. What a comfort for us to know that the Trinitarian God will never abandon or forsake us no matter what the situation. Glory be to the Father and to the Son and to the Holy Spirit for this great assurance of their abiding presence as well as accompaniment in our life’s mission.

5.  Response to God's Word

In our families and communities, is there proper communication, sharing of experiences and opinions, trust-building structures by which we are able to understand and accept one another? Do we have a lot of things and matters to hide from one another? Do we share our joys, sorrows, feelings, experiences and even weaknesses? What does our baptism mean to us? Do we realize that our families and communities should reflect some of the traits of Holy Trinity’s inner life since we are inserted into it by baptism? If we do not reflect, what could be the reason for it? Is there transparency in our dealings, speech, financial matters, etc.? What are the root-causes of a breakdown of communication among us? Do we use our authority only to transform our fortune or transform also God’s creation? Do we become aware of the great assurance and the presence of the Trinitarian God to remain with us for ever when we face trials and tribulations?

6.  A prayer

Most Holy Trinity, we adore you as a community of three Divine Persons. We regret for the time we narrowed down our services only to our own Christian community, kinship ties, ethnic group and friendship circles. We are sorry for neglecting to be compassionate towards the poor and the marginalized, the despised and the downtrodden. Give us the grace to reflect your inner life by living a life of generous sharing, understanding, transparency and depth-level communication in our families and communities. Glory be to the Father and to the Son and to the Holy Spirit forever and ever. Amen.           

Pentecost (B)

Pentecost Sunday Year B [Jn 20:19-23]

23.05.2021

Jesus Breathes His Spirit in the Apostles

Readings: (1) Acts 2:1-11 (2) 1 Cor 12:3-7.12-13

1.  Theme in brief:

Gift of new life and mission of peace and reconciliation

2.   Focus Statement:  

The Risen Lord breathes his Spirit of new life upon us and sends us to carry forward his mission of peace, forgiveness and reconciliation with a new zeal and vigour.

3.  Explanation of the text

According to today’s gospel text, on the evening of “the first day of the week” (20:19), that is, on first Easter Sunday, Jesus fulfils his promise of giving his disciples “another Advocate” besides himself (14:16) by breathing on them his life-giving Spirit (19:22). The symbolism of “breathing” on them indicates that the Holy Spirit is the Risen Lord’s own breath or life. Just as God had breathed into the nostrils of the first man (Adam) the breath of life, and he had become a living being (Gen 2:7), so also Jesus breathes on his disciples in a similar fashion and says: “Receive the Holy Spirit” (20:22). By giving them the gift of the Holy Spirit in the form of breath, he makes them a new creation or imparts new life (zeal and vigour) to them. This new creation also symbolizes the creation or birth of a new community of believers, i.e. the Church.

The gesture of breathing on them may also refer to prophet Ezekiel’s vision of a valley full of dry bones. The Lord asked the prophet to prophesy to those dry bones that he would cause breath to enter in them and they would live (37:1-14). The apostles were now like dry bones – lifeless and locked up for fear of the Jewish authorities (20:19). Like Prophet Ezekiel, Jesus caused his breath or life (Holy Spirit) to enter into the lifeless dry bones and they began to live (Ez 37:9, 14). The Holy Spirit regenerates or rejuvenates them in such a way that they emerge from their hideouts to become courageous witnesses of the Lord. 

The Risen Lord’s twice repeated salutation of peace (20:19, 21) is also a gift that is closely associated with the Holy Spirit. He gives his Spirit to remain in the Church for ever so that he might motivate her for her mission to build up peace and harmony in the world. Peace in this context does not mean quietness or mere absence of war; it involves all-round well-being, wholeness, harmony and building up of human relationships. In the OT, peace is closely associated with the blessing of God and salvation to be brought by the Messiah. Here probably John wants to tell his readers, with the outpouring of the Risen Lord’s Spirit, the messianic hopes are fulfilled.

Further, the Holy Spirit also is closely associated with the mission of Christ. By breathing his Spirit on them, he empowers them to come out of their locked doors and fears so that they can carry out his mission. Just as the Father had sent Jesus (20:21), he sends them to continue his work. They were locked in, now they are sent out. The mission of the Father is the mission of the Son, which is also the mission of the Church. Though the concept of mission is common in all the gospels, since today’s passage is from John, we have to understand this mission in terms of John’s main themes – to share God’s (divine or eternal) life, light and truth with others; to dispel darkness of sin and death; and to lay down our lives in humble and sacrificial service for others. 

      A further aspect of the mission of the Church is emphasized in today’s text – to forgive sins of any so that she may proclaim the forgiving love of God and carry forward his ministry of reconciliation (20:23).

4.  Application to life                     

Today we celebrate the great feast of Pentecost, ‘fiftieth’ day (in Greek) after Easter on which the Spirit of the Living God descended on Mary and the twelve apostles in the form of a mighty wind and tongues of fire according to the Acts of the Apostles (Acts 2:1-4). But according to John’s gospel prescribed for today’s feast, the Risen Lord, who himself was filled with the Spirit, imparted the first fruit of the Holy Spirit to the apostles on the evening of Resurrection Day itself by breathing on them with these words: “Receive the Holy Sprit” (20:22). The Holy Spirit is the breath of God (or Jesus) who breathes new life or fullness of life into us, making us a new creation, so that we may share that life with others. The Risen Lord continues to breathe his Spirit into us even today. He empowers us with the same Spirit to come out of our locked doors and fears (as the apostles came out of their hideouts) so that we could be sent out for a mission – a mission of peace, forgiveness, liberation and reconciliation.

Many of us have a poor understanding of the role of the Holy Spirit in our personal life. He is mostly presented to us in an impersonal manner through biblical symbols such as dove, fire, water, breath or wind. In my pastoral field here, when I ask children (teenagers) preparing for the sacrament of Confirmation whether the Holy Spirit is really a dove, that is, a bird, all of them firmly say: “Yes”. When I ask them whether he has wings and feathers exactly like a bird, they answer with great gusto: “Yes”. When I ask them whether we can kill that dove and prepare a nice dish or curry, they just keep quiet and stare at me in utter confusion. We are not taught from childhood to develop a personal devotion to the Holy Spirit and consider him as another intimate friend (besides Jesus) who is always at our side to guide, defend and renew/ re-create/ regenerate us. We are taught to sing, “What a friend we have in Jesus,” but never taught to sing or pray: “What a friend we have in the Holy Spirit.” In spite of the efforts of Charismatic Retreats, he still remains an Unknown God to be remembered only when we begin a meeting/ retreat/ seminar/ novena, and when we celebrate feasts like this one, Pentecost. Yes, the Holy Spirit, though an invisible power, can be experienced as an intimate friend if we develop sensitivity to his presence and consciously cultivate a close friendship with him and increase it through a passion for him. But it does not happen automatically because you have heard about the Holy Spirit in catechism and sermons or undergone a theological course on him.

Based on today’s gospel, how can we develop a friendship with the Holy Spirit? His role as the Breath or Life of God (or Jesus) is presented to us symbolically in today’s Gospel in terms of one of the most common but absolutely essential activities of human body, that is, breathing. Hence the Spirit of God is in every breath we take. The activity of breathing takes place in us even when we are not conscious of it. To become aware of it, we need to quietly sit in a place and breathe in and breathe out as we concentrate on the tip of our nose. Similarly, we need to become conscious of the Spirit’s presence by invoking him as we breathe in and breathe out: “Come, Holy Spirit; you are the Giver of New Life; you are the Giver of God’s own life; you are the Giver of Divine Life. Infuse that life into me and renew me; re-create me; regenerate me.” (In fact, this is what the symbol of breath implies.) Regeneration in this context means imparting a new nature, God's own nature or divine nature. All of us are born with a nature perverted by sin. The Spirit gives us the power to rise above our natural inclination to evil, selfishness, negativity, narrow-mindedness and despair. We need his power not to cling to present status quo always by strongly resisting any change, and slip into a life of routine and lethargy.

Though the Holy Spirit is an invisible power, his presence and action can be experienced by the result of his work, just like wind or storm can be felt by the shaking of trees, flying of dust, its blowing sound, etc. To recognize his work or action we need to look at what happens to us, to others, to the world around us with the eyes of faith. Suppose we observe people who take a lot of initiatives to bring about a change in themselves, in others, in their surroundings or society; show a lot of creativity in their work; are able to overcome their lethargy; show a burning zeal for the mission of Christ; then in faith we must ask, from where does this come? For a firm believer in the re-creative and re-generative power of the Holy Spirit, it is sign of his powerful presence and action. Because it is written here, the Holy Spirit will not re-create us automatically. We need to consciously invoke him, call him to our side as a friend and request him to make us more creative and enthusiastic in service and promotion of life. We experience the ‘breath’ of the Spirit blowing in us whenever we hunger for real life and move from coldness, indifference and mere physical existence, to lively and proactive approach to life. Whenever we have a passion (= a strong feeling/ sense/ commitment) for life and its meaning/value, we begin to promote the fullness of life under the influence of the Life-Giver (Holy Spirit).

We have a tendency within us to go through all the religious practices such as daily prayers, Holy Mass, novenas, and rituals without allowing our faith to bring about change in our attitudes, prejudices, life-style, and the way we imitate the corrupt practices of the world. Is this not a sign of living a lifeless life? We have to invoke the power of the Holy Spirit today to mould us and melt our stubborn resistance to his power to shake us up. At baptism, we too received the breath of the Risen Lord, that is, his Spirit that made us a new creation. In spite of that we become like dry bones (of Ezekiel’s prophecy) lacking zeal, vitality and creativity in our Christian commitment. Suppose we ‘faithfully’ and blindly carry on what is handed down or bequeathed to us by our ancestors or predecessors without showing any creativity and vitality in our service to the family or society, how can we say that the Holy Spirit is active in us? When we shut our minds against new ideas and avenues, we block the Spirit of new creation. When we are unwilling to read the signs of the times and resist any renewal and adaptation of our faith to the changed conditions, we just shut out the Holy Spirit or block his entry into our hearts. Today we must open our hearts to the Risen Lord and beg him to breathe his Spirit into us and renew and re-create us, so that like Adam we may become really LIVING BEINGS.

Just as the gift of the Spirit was given to the disciples to empower them for their mission, the Lord continues to send us today with the empowerment of his Spirit to continue his mission – to share his peace where it is broken, to reconcile where there is disharmony, to breathe a fresh life where there is no life (where people sit in the shadow of death), to dispel the darkness of sin and to spend our life in humble service for others. Peace is both a gift and a task. We are given this gift by the Risen Lord not only to experience it in our hearts but also to engage in a peace-building mission – a mission that makes whole what is broken into pieces. Forgiveness of others’ sins is the key to peace-building mission. There is a link between peace and ‘not retaining the sins’ (20:23) of others in our hearts. When we retain the sins of others instead of forgiving them, we grieve the Holy Spirit dwelling in our hearts. Retaining or holding on the sins of others in our hearts is like allowing a wound or a sore to remain untreated. Healing takes place only when we let go, instead of holding on to the hurts caused by others. In a world which is so much wounded by hatred, violence and divisions, forgiveness and reconciliation – and through them building up peace – is a mission which the Church cannot afford to forget for the sake of her own relevance in the world. Let us ask ourselves whether in our families, neighbourhood and communities we are known as peacemakers or peace-breakers.

Peace and reconciliation are very much related to building unity in the midst of diversity, plurality and multiplicity prevalent in our globalized world. By overemphasizing those things which make us different from others and never relishing or highlighting what is common among us, we bring division and fragmentation; thus grieve the Spirit of Unity. Unity is not uniformity – forcing and expecting everybody else to think/ act/ behave like us and to follow our cultural pattern. When we allow ourselves to be led by the Spirit, we begin to appreciate the richness of variety and diversity among people. They are not a source of conflict, but various colours that are moulded into a single rainbow. The Holy Spirit inspires and energizes us to develop this kind of ‘rainbow spirituality’ in multi-religious and multi-cultural situations in our globalized world today.

5.  Response to God's Word

Are we satisfied with mere physical existence or do we hunger for real life? What makes us lively and what makes us cold? Do so many people have to please us? Am I a difficult person to please? What are the signs of indifference and coldness in me? Do we grieve the Holy Spirit (Eph 4:30) by spreading hatred, bitterness, division and unforgiving attitudes? Do we quench the Spirit (1 Thess 5:19) by not yielding to his inspiration; and resist the Spirit (Acts 7:51) by stubbornly holding on to our own ways and blocking any change? Is there creativity and zeal in our service? Are we known as peacemakers or peace-breakers? What are the ideas and attitudes we do not want to change, though outdated?

6.  A Prayer

Come O Creator Spirit blest. O Fount of Life and Fire of Love, blow into us the breath of new and fresh life. Unlock the doors of our minds and hearts to go out of ourselves to build bridges of forgiveness and reconciliation. Stir us up from coldness and indifference so that we can serve with creativity and zeal. Our world and the Church are wounded by divisions. Transform us to work for reconciliation and forgiveness, thus breaking down the walls of division. Blow, blow, blow where you will and bend what is stiff in us. Amen.

 

 

 

 

Ascension of Our Lord (B)

 Ascension of Our Lord [Mk 16:15-20]

16.05.2021

Jesus Commissions the Disciples and Ascends to the Father

Readings: (1) Acts 1:1-11 (2) Eph 4:1-13

1.  Theme in brief

     Making the absent Lord present through our witness

2.  Focus Statement

We are called to make the ascended and exalted Lord Jesus present to the whole of creation through the proclamation of the Good News of salvation and continuation of his ministry.

3.   Explanation of the text

Today’s gospel text speaks about the missionary mandate given by the Risen Lord to the eleven disciples just before his ascension. It contains the following elements: (1) going into the whole world and proclaiming the good news of salvation to the whole of creation (16:15); (2) bringing salvation to those who believe and a sort of self-condemnation to those who deliberately refuse to believe (16:16); and (3) becoming signs of Jesus’ presence in the world by continuing his ministry of: (a) “casting out demons” which means combating evil forces; (b) “speaking in new tongues” which means either praying in tongues (or in various languages) or interpreting the gospel in a language which people can understand; (c) “picking up snakes in their hands” and “drinking deadly things” which probably refer to the persecution they will have to face because of their faith and to the promise of God’s special protection in such circumstances; and (d) “laying their hands on the sick” so that they recover, which refers to their healing ministry (cf.16:17-18). Thus, before his ascension the Risen Lord throws at them a tremendous challenge to be his witnesses in the whole world without becoming slaves to their fears (16:8) and doubts of faith (16:14), because the Risen Lord himself works with them and confirms their efforts by special signs of his protection and power (16:20).

Thus, this gospel text indicates that after his ascension, though the Risen Lord is physically absent in the world, he continues to become present to the whole creation through proclamation of the Good News of salvation and works of love done in his name (16:15). With the physical absence of the Lord, begins a new era: the time of the community of believers (the Church). Now the Church must respond to the universal mission (to “the whole of creation”) by bearing witness to the ascended Lord and make him present in the world.

At the end of today’s gospel, Mark says that after Jesus spoke these words to them he was “taken up into heaven” – an obvious reference to the Father’s role in his ascension – and “sat down at the right hand of God” (16:19). This metaphorical expression, repeated in other places of the NT also, has become a part of the Creed recited by us in our prayers: “He ascended into heaven and is seated at the right hand of God the Father Almighty.” God is a pure Spirit; hence, he can have neither right hand nor left hand, nor can he sit or stand. ‘Right hand’ (or ‘right side’, as some translators put it) signifies his status as the Lord of heaven and earth and ‘sitting’ points to his position of glory, power and authority. ‘Sitting’ could also mean that he dwells or abides in eternal bliss of the Father and reigns together with him with equal judiciary power and glory. It could also mean his universal Lordship expressed in the words of the Psalmist: “The Lord says to my lord, ‘Sit at my right hand until I make your enemies your footstool’” (Ps 110:1). According to St. Paul, by raising Jesus from the dead and seating him at his right hand, God has put all things under Jesus’ feet (Eph 1:20-22). This signifies his ultimate triumph or victory over three enemies: sin, Satan (that is, all the evil the forces) and death.

“Ascending into heaven” should not be taken in a literal sense to mean climbing up the steps to heaven or being elevated to the sky, but Jesus’ entry into the world (realm) of the divine (heavenly abode). It means, he is now not only alive but lives with God forever and ever. Probably, the NT authors want to say that in Jesus’ ascension,  the vision of prophet Daniel is fulfilled according to which the Messiah (“Son of Man”) is given everlasting dominion (authority), glory and kingship over all peoples, nations and languages, or over a kingdom that will never be destroyed (Dan 7:14). Now the apostles are called to bear witness to this Kingdom of the Messiah that will have no end (Lk 1:33).

4.  Application to life                     

Based on today’s gospel, we can say that the feast of Ascension proclaims the following spiritual truths: (1) the heavenly exaltation of Jesus; (2) his supremacy over all creation; (3) the relationship between the ascended Lord and his Church through the continuation of his ministry on earth; and (4) our hope/destiny of reaching where Jesus is (= at his ‘right hand’). Our reflections below focus mainly on the last two aspects.

First of all, with Jesus’ Ascension, the period of the Church begins. Henceforth, rooted in faith and empowered by the Spirit, the Church must continue to confront evil forces and be effective in healing ministry as Jesus himself was. According to today’s gospel, the signs of the ascended Lord’s continual presence in our world are: deliverance from evil, speaking new language of love, removal of poisonous elements in our society and bringing healing/comfort to the afflicted.

The missionary mandate given by Christ to preach the good news to the whole of creation applies to each one of us from the time of our baptism. The ascended Lord challenges us not to fix our gaze only to the sky, as the apostles were doing when he ascended to heaven (Acts 1:10), but to look down to the earth damaged so much by human selfishness and greed. We cannot remain here all the time looking at the sanctuary or tabernacle. We need to go out into the world and bear witness to Christ. As St. Theresa of Avila’s prayer has it: “Yours are the feet with which he (Christ) goes about doing good and yours are the hands with which he blesses us now.” The exalted Lord Jesus continues to guide us, his disciples, to incarnate his presence through the deeds of love, mercy, service done to the needy and through struggle against the powers of evil. The witness given by us through our fight against evil forces, arresting the spread of the poison of evil all over the society, speaking the language of love and reconciliation instead of hatred and division, and taking care of the sick and the afflicted makes the Risen Lord present in the world again and again.

Today, parents in the family; lay people in the parish community, workplaces, neighbourhood and village communities; lay leaders in the civil society and the Church; and priests and the Religious should think how they can continue Jesus’ ministry of ‘casting out demons’ of sin and evil; how they can speak a language of love and avoid unkind, abusive, divisive, hateful, envious and violent language of the world; how they can present the good news in a new language which modern men and women can understand; how they can provide safety and protection in ‘poisonous’  or life-threatening situations; and how thy can give a healing touch to those who are afflicted. How far are we faithful to this mission of proclaiming liberation to the ‘whole of creation’ (= all people irrespective of race/ ethnicity/ creed) from all kinds of bondages that dehumanize them? In today’s world, everyday we are drinking ‘poison’ of crime, violence, sex and other social evils attractively and powerfully projected by the mass media. Sometimes we get a taste of this ‘poison’ in unjust social structures, corrupt environment in offices and workplaces, deadening of one’s conscience in spite of wrongdoings and immoral practices by our companions and colleagues; etc. According to Jesus’ assurance, this sort of ‘poison’ is not supposed to hurt those who are strongly attached to him by faith. Today, we need to examine ourselves and see whether this ‘poison’ has hurt us personally and our families and damaged our witnessing mission.

Secondly, the feast of Ascension is a feast of great hope and consolation for us – the hope to which we have been called, as St. Paul puts it (Eph 1:18). He further says, since we have been raised with Christ, now we must refrain from seeking only earthly things; instead seek the things that are above where Christ is seated at the right hand of God (Col 3:1-2). So we must firmly fix our gaze with hope for a ‘seat’ at God’s ‘right hand’ so that we can dwell there with eternal bliss and abide with him for ever. Jesus has gone to heaven to prepare this eternal dwelling place for us. He will return at the end of time to take us where he is (Jn 14:2 ff). Jesus’ destiny is going to be our immortal destiny too. We are destined to be with God where Jesus is, to live in an everlasting union with God. Now we should be convinced that our real country or homeland is heaven (Heb 11:16; Phil 3:20). We are called to look beyond the present passing world. When we consider the impermanence of life, we should feel how foolish it is to put our full trust in worldly things and think only about our own food, shelter, clothing, work, business, comforts and enjoyment. After all, we are not going to take anything with us at the end. Only God’s mission for which we work and service done by continuing Jesus’ ministry on earth will last for ever, and nothing else. In fact, the ministry of service laid down by Jesus and the hope to which he has called us are closely related. By faithfully continuing the ministry of Christ, we are called to bring hope in hopeless situations and a foretaste of our eternal destiny where we shall all be united in total LOVE. Christian hope is the virtue by which we desire heavenly kingdom and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on God’s grace. We are commissioned to fight against all the forces that poison hope, material and spiritual progress of humankind, and a peaceful harmony among people of all races and languages.

There are two great temptations against the virtue of hope: despair and overconfidence in one’s own capabilities. Despair and hopelessness are mainly caused by modern people’s inability to find meaning and purpose in life. From the perspective of our faith, we understand that God has a plan for each one of us. Our life becomes meaningful when we fulfil God’s purpose (for which he has placed us on this earth) freely and willingly in the way he wants. We must fulfil God’s plan with the firm hope that he cannot deceive us nor be deceived and definitely will give us the reward he has promised. This kind of hope is the anchor which helps us cope with life’s trials, sufferings, disappointments, frustrations and tensions. This is the hope which gives us the energy to cope with life under trying and frustrating situations. Failure to find meaning and hope in life could be one of the main causes for an increase in suicide (even among students) and divorce rates, drug and alcoholic addiction, violent tendencies (even among children), etc. Our modern society promotes self-centredness so much and teaches us to place complete confidence in one’s own wealth, power, status, success and achievement to gain happiness in life, instead of trusting in God. This kind of attitude generates a lot of hopelessness when many people are not able to attain these ‘promises’ advocated by the modern world, and when there is nothing else to hold on beyond these things.

5.  Response to God's Word

What is the extent of damage or harm done to our families by the ‘poison’ exposed by the mass media and evil practices we observe in the world? How does it hurt us personally and our families? Has it destroyed or drastically diminished our witnessing mission? Has the process of secularization that is advancing with greater speed made us get immersed in world’s standards like success, achievement, power, position and forget about Christ’s mission of self-forgetful service and sacrifice to the afflicted and the needy? Do we speak the language of love or hatred and envy, of peace or disharmony, of reconciliation or division, of cooperation and collaboration or non-cooperation? Do we strongly resist temptations against the virtue of hope: despair and overconfidence in our own capabilities? Does our hope in God’s promises help us cope with trials and frustrations of life?

6.  A prayer

Risen and Exalted Lord, you alone are our hope. May our hope in you be our firm anchor that helps us cope with life’s trials, sufferings, disappointments, frustrations and tensions. We repent for the times we failed to give witness to you by not continuing your ministry, and by giving in to despair and overconfidence in our own capabilities. You alone are the Lord of our life. Yours is the Kingdom, the power and the glory now and for ever. Amen.

 

 

 

Sixth Sunday of Easter (B)

 Sixth Sunday of Easter B

09.05.2021

Readings: (1) Acts 10:25-26.34-35.44-48 (2) 1 Jn 4:7-10

Gospel Reflections by Fr. Freddie Santhumayor SVD

A reading from the gospel according to Jn 15:9-17

Main Focus: We the disciples of Christ are called to bear witness to his resurrection by imitating the caring, sharing, serving, self-giving, and self-sacrificing qualities of his love, and thus establish a special bond of brotherly or sisterly love among ourselves.

In brief: Imitating Christ’s model in our love-relationships

SYNOPSIS        

In last Sunday’s gospel Jesus explained about the intimate spiritual bond that should unite us with him through the imagery of vine and its branches; whereas in today’s gospel he explains how we (his disciples) should establish a special bond of brotherly or sisterly love among ourselves by obeying his love-commandment just as he remains very personally, intimately and inseparably bonded with his Father by keeping his commandments and abiding in his love (15:10-11).

We have to note that in this text Jesus speaks of a love (in Greek ‘agape’) which goes beyond a mere warm feeling for others or a kind regard. Its main features are caring, sharing, serving, self-giving, and self-sacrificing for the good of others. Jesus says that the disciples are to love one another: "As I have loved you" (15:12; cf.13:34). It could be taken in two senses: (1) to love exactly "like" the way Jesus has loved by imitating his model of love; and (2) to love "because" he has loved his disciples in this manner. As Jesus told Nicodemus, God shows his boundless love for sinners by “giving” his only Son as a supreme gift to us or by “giving up” (or sacrificing) his Son on the cross for us (Jn 3:14-16). So even today, as a Teacher, Jesus continues to command us every day, not to love as hero-heroines love each other in our commercial films and popular love stories, but to imitate his model of selfless, self-giving, self-sacrificing, caring, sharing, serving and forgiving qualities of his love. Do we obey? Do we care? Do we share? Do we make sacrifices out of love for the needy?

Loving one another as Jesus loved means accepting  others he as accepted his disciples in spite of their ambitions, worldly motives and misunderstanding of his mission; as he admitted Judas into his team and continued to associate with and tolerate him in spite of knowing that one day he would betray him; as he forgave Peter who denied him and all other disciples who deserted him at the time of threat to his life; as he forgave sinners and associated with them; as he took away sorrow, pain and suffering from those who were sick and suffering; as he fed the hungry crowd with bread; as he sacrificed not only his family, home and security, but also his life on the cross; and as he forgave his enemies from the cross (Lk 23:34).

In the given text, Jesus compares his love to the greatest self-sacrificing love of a friend for his/her bosom friend (15:13). He calls his disciples no longer servants, but “friends” because he has not kept any secret about the Father, but made known to them everything just as intimate friends do (15:15). Motivated by the sacrificial love and transparent relationship of their Friend (Jesus), the disciples are to love one another as friends among themselves to the extent of laying down (or sacrificing) their lives for one another, and be transparent to one another in their dealings. He says that there is no other greater proof of love than this (15:3). For most of us “laying down of one’s life” for one’s friends could mean not literally dying for them, but spending, sacrificing, sharing our time, energy, talents and resources out of love for them. Do we do so?

If we ask who the subjects of love in today’s gospel text are, the answer is “one another” (15:12, 17). Though Christian love is universal, today’s text spoken in the context of his Farewell Speech to his disciples at the Last Supper, the words “one another” refer to a special warmth of love-relationship which should exist within the community of his disciples so that others will know that they are his disciples (cf. Jn 13:35). Does this warmth of love exist within our parish community/ religious community/ family/ Christian neighbourhood/ village, as a recognition mark for others to know that we are his disciples? Which is easier: to love someone who lives far away from us, whom we do not know closely, with whom we do not stay; or someone whom we know very well by staying, living and working together, or meet every day in workplace or Sunday in the church?  How hard it is for us to accept and love someone close to us whose weaknesses/ defect/ faults we know well. How shameful it is to say that we are disciples of Christ when people of other faiths notice a lack of genuine love and unity – sometimes made visible to them in open infighting, bickering, caste/ tribal/ ethnic/ racial conflicts, divisions, power struggle – within the four walls of our Christian or religious communities.

If people (especially of other faiths) notice open fights between two Christian institutions within the same campus or in the vicinity, a question naturally arises whether we are called for mutual competition and rivalry or for mutual love. Today Jesus once again reminds us that we are called to be a society of friends and not a society of opposition parties. The words “one another” could mean my Christian brothers/sisters so close to me (at home, in neighbourhood, in my religious community) but in fact is so far from me. Today each one of us could ask: Who are the nearest members of my family/ community expecting some help/ care/ appreciation/ support/ encouragement/ healing touch from me so that by my acts of love and mercy they will know Christ is risen indeed and present in our actions?

A prayer

Jesus, our Lord and Master, you command us each and every day in every situation to imitate the qualities of your love towards us. Give us the grace and strength to translate into action your example of caring, sharing, serving, forgiving and sacrificial love. We ask your pardon for the times we failed to give witness to you by succumbing to petty bickering or infighting, divisions and disunity within our own community. Amen.

To read the full text of my Gospel Reflections for Sixth Sunday of Easter [Year B], please go to my Blog by clicking on the following link:

http://freddygospelreflections.blogspot.com

 FULL TEXT

Sixth Sunday of Easter B [Jn 15:9-17]

09.05.2021

Jesus’ Commandment to Love as He Loved

Readings: (1) Acts 10:25-26.34-35.44-48 (2) 1 Jn 4:7-10

1.   Theme in brief

Loving one another as Jesus loved

2.   Focus Statement

We the disciples of Christ are called to bear witness to his resurrection by imitating the caring, sharing, serving, self-giving, and self-sacrificing qualities of his love, and thus establish a special bond of brotherly or sisterly love among ourselves.

3.   Explanation of the text

Right at the beginning of today’s gospel, Jesus speaks about a chain of love-relationships: the Father loves him intimately; in turn he loves his disciples just as the Father loves him; hence, the disciples must love one another just as he (Jesus) loves them (15:9 and 12). He invites his disciples to "abide” or to remain in his love (15:9). They can do this only if they keep his commandments just as he experiences his Father’s love very personally and intimately by keeping his Father's commandments and abiding in his love (15:10). Hence, for a disciple obedience to Jesus' commandment is the condition for remaining in his love, just as he is obedient to his Father’s will unto the end. This in turn will increase their joy and make it complete (15:11).   

First of all, what type of love Jesus is talking about? Obviously, here he does not talk about the following three types of natural love: (1) physical attraction or sexual love between a male and a female person; (2) blood-related love (affection) between members of the same family (or within one’s own kinship circle); and (3) natural liking and fondness between two intimate friends. He speaks of a love (in Greek ‘agape’) which goes beyond a mere warm feeling for others or a kind regard. Its main features are caring, sharing, serving, self-giving, and self-sacrificing for the good of others. Secondly, who are the subjects of love? Since his teaching in today’s gospel is presented as his Farewell Speech to his disciples at the Last Supper, in this particular context the words “one another” refer to a special love-relationship which should exist within the community of his disciples. He wants that this special warmth of love should be the recognition mark for others to know that they are his disciples (cf. Jn 13:35).

Thirdly, how should the disciples love one another? The answer given by Jesus is: "As I have loved you" (15:12; cf.13:34). It could be taken in two senses: (1) to love exactly "like" the way Jesus has loved; and (2) to love "because" he has loved his disciples in this manner. Here the words “as I have loved you” indicate an imitation of the characteristics (features) or the model of love with which he loved his disciples. To love one another as he loved precisely means to heal, feed, serve, share, care for, make self-sacrifices and forgive one another as he did. In order words, the living example of the Master is the model for the practice of love among his disciples.

Jesus compares his love to the greatest self-sacrificing love of a "lover" for his beloved, or a friend for his bosom friend (15:13). Jesus seems to do away with the distinction between “servant” and “master.” He says that he calls his disciples servants no longer, but “friends” because he has not kept any secret about the Father (15:15). He has made known to them everything that he knows about the Father just as intimate friends do (15:15). In a similar manner, all members within his community are to be treated as friends who are transparent to one another, and share everything in common. It is clear that Jesus wants that his disciples should take him not as a distant heavenly spirit but as a close friend and consider their community as a society of friends. Motivated by the sacrificial love of their Friend (Jesus), the disciples are to love one another as friends among themselves to the extent of laying down (or sacrificing) their lives for one another. He says that there is no other greater proof of love than this (15:3).

Further, Jesus tells his disciples that their discipleship is a gift freely given to them; they neither earned it nor went in search of it. He says that his disciples have not chosen him, instead he has personally chosen them (15:16) to remain in his love and to be his closest friends. But this free choice has a definite appointment and responsibility attached to it: to bear not temporary fruit but lasting fruit (15:16); of course, fruits of genuine love in imitation of his own personal example.

4.   Application to life                     

In last Sunday’s gospel Jesus explained about the intimate spiritual bond that should unite us with him through the imagery of vine and its branches; whereas in today’s gospel he explains how we (his disciples) should establish a special bond of brotherly or sisterly love among ourselves by obeying his love-commandment just as he has kept his Father’s commandments and remains inseparably bonded with him.

But how should we love? Jesus teaches us to love not as hero-heroines love each other in our commercial films and popular love stories, but to imitate the personal example given by him in loving his disciples. In his First Letter, John says that God is love; hence, he is the source of all genuine love (1 Jn 4:7-8). Genuine love is shown and known by the gift of oneself for the sake of others. God shows his boundless love for sinners by giving his only Son as a supreme gift to them and by giving him up (or sacrificing him) on the cross in order to make them partakers of his divine life (Jn 3:14-16). Jesus wills that his model of selfless, self-giving, self-sacrificing love should be the distinctive feature of all his genuine disciples. So even today, as a Teacher or Master (Guru), Jesus continues to command us, his disciples (shishyas), to imitate the self-giving, caring, sharing, serving, healing, forgiving and self-sacrificing qualities of his love. Christian love is an attitude like that of Christ, which must be shown in action.

Thus, loving one another as Jesus loved his disciples points to the manner in which he loved them. He accepted them as they were in spite of their ambitions, worldly motives and misunderstanding of his mission; he admitted Judas into his team and continued to associate with and tolerate him in spite of knowing that one day he would betray him; he forgave Peter who denied him and all other disciples who deserted him at the time of threat to his life; he forgave sinners and associated with them and other outcasts; he took away sorrow, pain and suffering from those who were sick and suffering; he fed the hungry crowd with bread; he sacrificed not only his family, home and security, but also his life on the cross; he forgave the mocking criminal and all other enemies from the cross (Lk 23:34); and he died a humiliating death like a criminal for the sake of those whom he loved. Exactly this is the way he wants his followers should love one another.

Though laying down of life for one’s friends in today’s text includes also literally dying for them like Jesus, we need to apply it in a metaphorical sense to mean spending/ sacrificing/ sharing our time, energy, talents and resources out of love for others; doing good even to those who do not do good to us; doing an act of service to others even when it is so inconvenient; giving until it hurts; etc. Jesus insists that genuine love is not theoretical or a matter of debate but practical as he showed it in action. That is why he says, “You are blessed if you do” what I have done to you (Jn 13:17).

As we have noted above, though Jesus makes it clear in other places in John’s as well as in synoptic gospels that our love should be inclusive and universal, in the context of John’s gospel, loving “one another” does not mean loving our neighbours (or anybody in need as the Good Samaritan’s story says in Lk 10:25-37). Here Jesus speaks only about the special love that should exist within the Christian community, within our parish community/ family/ Christian neighbourhood or village, so that others can recognize us as his disciples and see the presence of the Risen Christ in us or in our deeds of love. Which is easier: to love someone who lives far away from us, whom we do not know closely, with whom we do not stay; or someone whom we know very well by staying, living and working together, or meet every Sunday in the church?  

As the saying goes, “Familiarity breeds contempt.”  We know very well the defects/ weaknesses of those who are close to us. How hard it is for us to accept and love someone close to us whose weaknesses/ defects/ faults hurt us. How shameful it is to say that we are disciples of Christ when people of other faiths notice a lack of genuine love and unity – sometimes made visible to them in our open infighting, bickering, groupism, caste/tribal/ethnic rivalries, divisions, power struggle – within our four walls. If people notice open rivalry and fights between two Christian institutions within the same campus or in the vicinity, a question naturally arises in their minds whether we are made for mutual competition or for mutual love. Today Jesus once again reminds us that we are called to be a society of friends and not a society of opposition parties. Let us ask: Who is this “one another” for me, who is so close to me but in fact is so far from me?

Why does Jesus command us to love one another? Can genuine love be commanded? As explained above, Christian love goes beyond good feelings or emotions and affections for a person. If we have good feelings towards the person we love, it is wonderful; but we need to do good to that person even if we have no good feelings or natural attraction towards him/her. That is why Christian love is an act of the will, a decision to be made in the mind to do good to someone who has not done any good to us; worst still, has done harm to us. This is too hard and a daily struggle for any of us. Yes, it does not come spontaneously and naturally, but from God’s grace. That is why Christian love (agape) is supernatural, that is, it goes beyond human nature or natural inclinations. It goes to the extent of doing good even to our enemies with whom we have no natural love. None of us can claim that we have exhausted all the limits and obligations of love, however saintly we may be. Therefore, Jesus gives his teaching on love not as an advice or admonition but a commandment by a Teacher to his disciples. We can remain faithful to the Master only by our obedience to his commandment or by following his model of love. How can we say then he is risen and alive in us and in our world if we do not bother to obey his commandment of love, or give it a try?

Jesus lays down the ideals of a community: to be totally transparent to each other in such a way that we have no secrets among us; instead, fully trust one another. He expects transparency in words, deeds, dealings, and above all in financial matters. How can we give a try to these ideals in our families and religious communities through a deeper communication and dialogue? Our vocation to discipleship is a pure choice of Jesus. We have not chosen him; instead he has chosen us not out of our merit/ perfection/ worthiness, but out of the love he has for us. In a way, we are directly appointed by him before we are appointed by any superior. Of course there are ‘terms and conditions’ in this appointment: to bear “fruit that will last." This implies there are some fruits that do not last. Which ones? Serving God and humanity purely for one’s own name and fame, raw ambition, personal achievement, self-interest, material gains, monetary benefits, momentary success, etc., are the fruits that will not last. Lasting fruits will emerge when we put God and his will, his Kingdom, his standards and the needs/ joys/ sorrows/ hopes/ aspirations / struggles of the people whom we serve in the forefront.

5.   Response to God's Word

Do we seriously try to follow the model of self-giving and self-sacrificing love taught and practiced by Christ? Do we practice genuine love within our Christian community, within our parish community/ family/ Christian neighbourhood or village, so that others can recognize us as his disciples? Who is the nearest member of our community expecting some help/ appreciation/ support/ encouragement from us? Are we transparent in our words, deeds, dealings, and above all in financial matters in our families, workplaces, religious institutions and communities? Is there a deeper friendship and communication among us, or superficial? Do we put God and his will, his Kingdom, his standards and the needs and struggles of our people whom we serve in the forefront, so that our efforts may bear lasting fruits?

6.   A prayer

Jesus, our Lord and Master, you continually command us in every situation to imitate the qualities of your love towards us. Give us the grace to translate your example of caring, sharing, serving, forgiving and sacrificial love in action. We totally depend on your supernatural grace to do something which is naturally so hard for us. Grant that we may not succumb to the temptations of petty bickering or infighting, divisions and bitterness within our community. We ask your pardon for the times we failed to give witness to you by succumbing to these temptations. Amen.