Fifth Sunday of Lent (C)

 Fifth Sunday of Lent (C) [Jn 8: 1-11]

03.04.2022

The Woman Caught in Adultery

Readings: (1) Is 43:16-21 (2) Phil 3:8-14

1. Theme in brief:

     Universality of sinfulness and need for mercy

2. Focus Statement:

Since the existence of sin is universal in all human beings, instead of only condemning other sinners, all of us are called to accept our own sinfulness and need for repentance and forgiveness from merciful God.

3. Explanation of the text

The episode of the woman caught in adultery in today’s gospel puts into practice the message of the parable of the Prodigal Son (Lk 15:11-32). In this incident, the younger son of that parable is the woman caught in “the very act of committing adultery” (8:4) standing before Jesus and her accusers (namely, the scribes and Pharisees) with all her brokenness, guilt, shame and fear. This text draws a sharp contrast between the ruthless treatment of the scribes and Pharisees towards her and the overflowing compassion of Jesus. Their hidden agenda is to use her and her weakness as a tool to accuse and condemn Jesus to death. Their intention is not to reform her (sinner) but to use her for their purpose. Naturally, they represent the elder son in Prodigal Son’s parable. It is clear that the one who is really on trial in this episode is not the woman, but Jesus.   Finally, the compassionate father portrayed in the Prodigal Son’s story is none other than Jesus himself, who extends his arms of compassion and forgiveness towards a broken woman.

What we observe in today’s text is a well-planned trap laid by the scribes and Pharisees to catch Jesus. While he is teaching in the Temple (8:1), they bring before him a woman who they claim to have caught red-handed (?) while committing adultery (8:4). According to the Jewish law, adultery is a serious crime that is punishable with death. Though the Law of Moses prescribes death penalty to both the man and the woman in case of adultery and not just the woman (cf. Deut 22:22; Lev 20:10), the accusers make use of the woman, her weakness and the prescriptions of the Law as means to “test” Jesus so that they may “have some charge to bring against him” (8:6). Most probably, they have let the man go free. They bring only the woman before Jesus to ask him whether he supports or opposes the prescription of the Mosaic Law that says such culprits are to be stoned to death (cf. Deut 22:23-24). If Jesus would tell them to let the woman go free, they would accuse him of breaking the Mosaic Law, for which he could be punished with death as per their Scripture. It would amount to teaching others also to break the Law and encourage adulterous relationships. If he would tell them to stone her, he would forfeit his claim to be a friend of sinners and common people would no longer follow him as their greatest sympathizer. Moreover, he could also be accused of breaking the Roman law, for the Jews had no power to pass death sentence on any offenders.

Instead of pronouncing judgement on the woman, Jesus pronounces such a judgement on the judges themselves! He responds by challenging his challengers to examine whether anyone of them never had, if not a desire to do the same thing (that is, to commit adultery) themselves, any other sinful desire at all. He asks such a person to be the first to throw a stone at her (8:7). He says in effect: “All right. You may stone her, provided you never had any sinful desire!” Jesus does not condone sins (i.e. does not say that what she did was alright) but forgives a sinner and gives her another chance. By saying “from now on do not sin again” (8:11), he implies that sin is sin.  But by saying “neither do I condemn you” (8:11), he offers God’s forgiveness to the sinner. He does not approve sin but forgives the sinner out of his infinite mercy. By his compassion towards her, he wants to touch her (also our) heart so that this undeserving gesture of mercy may lead to a change of heart. He not only restores her broken relationship with God by forgiving her, but also restores her to the fellowship of her community by telling her not to sin again.

4. Application to life

Today’s gospel gives a vivid illustration of God’s boundless mercy or compassion offered in and through Jesus to a broken-hearted sinner. There are three characters in today’s gospel: the sinful woman, the scribes and Pharisees and Jesus. We cannot but admit that each one of us has something of the first two types. But the third character, namely of Jesus, may not come in us automatically. We always stand in need of conversion to be merciful like Jesus towards sinners and offenders. Let us take all the three characters one by one.

First of all, it is clear that the sinful woman represents those who do something terribly wrong under vulnerable circumstances and stand in need of mercy rather than condemnation. Jesus gives all those who have messed up their life further chances to make amendments by applying the balm of compassion on their emotional wounds and guilty conscience. He offers the worst of sinners not condemnation but forgiveness and salvation.

Secondly, the scribes and Pharisees represent those who accuse and condemn other wrongdoers with the false assumption that they are the most righteous or virtuous. They use the woman as a tool to trap, catch and condemn Jesus. Totally disregarding her feelings of shame, humiliation and fear, they use her weakness to cook up a charge against Jesus so that they will be able to eliminate him. Their attitude towards authority is very much alive even today in our society. For them authority is meant for catching, censoring and condemning the offenders. It never occurs to them that it should be used to correct, reform and bring such persons to the right path. They never use their authority for curing or healing, but only for catching any violators of the laws and punishing them.

Thirdly, Jesus represents the face of the Heavenly Father’s mercy. Jesus’ attitude towards a sinner becomes further clear from this episode. Instead of judging the woman, Jesus passed a judgment on the judges themselves. At the end, the accusers themselves turned out to be the accused. Jesus had already taught earlier: “Do not judge, so that you may not be judged” (Mt 7:1). He said that those who judge others severely are like those who notice the speck in their neighbour’s eye and fail to notice a log in their own eyes (Mt 7:3-5). By regularly judging others harshly, are we not continually ‘casting stones’ at our opponents/ adversaries? Many of us have a common weakness to demand strict standards from others that we ourselves do not observe; or to judge and condemn others for faults we ourselves commit. Since all those who are in authority, including priests who sit in the confessional to forgive sins of others, are not perfect, today Jesus invites all of them to admit that they are ‘wounded healers.’ If we were caught for any crime, naturally we would have expected sympathetic and understanding approach from others, and surely not severe condemnation or harsh treatment. Our natural emotion towards criminals and sinners is anger and aversion. We need God’s strength, which comes from praying for such people repeatedly, to overcome such negative emotions and substitute them with compassion or pity. Without supernatural grace, it is really heard for us as human beings to move from, “Let him/her go to hell; I have nothing to do with him/her,” to “how to bring back that person to the right path.”

Like Pharisees we too are interested only in condemning sinners and do not like to forgive them or try to reform them. We have a tendency to exaggerate the sins of others while overlooking evil and sinfulness in ourselves. Whenever we judge others, we need to recognize the Pharisee lurking in us who thinks and says: “The way he treats his wife, I never do;” “the way she dresses up, I feel shameful;” ‘the way their children behave, we can never imagine our children behaving like that;” and “look at the way they show off their wealth”……How will I feel, if I will suddenly receive an anonymous letter one day which will say: “You are a hypocrite and a double-bluff.” God alone can judge sinners; we have no right to condemn them. Our genuine repentance has the power to cause every scribe and Pharisee in us to walk away by casting aside the stones we hold to cast at others. When we realize that we sometimes condemn others of what we are guilty of ourselves, ‘the stones’ in our hands begin to shake and gradually fall down. Of course this does not mean that we should never point out any of people’s faults or disapprove what is wrong. We must learn to do it without condemning the wrongdoers and do it out of concern for their and society’s good, even though they may not like it.

We observe in our society even today people who act as ‘moral police force’ or ‘watch-dogs’ with the belief that it is justified to punish/ thrash/ threaten those who do not fit into their ‘moral standards.’ Quite often such strict standards are conceived for gaining power or control over people. Often we are unaware of the circumstance, background and inescapable traps that drive sinners to commit sins. Who knows, if we were in their place we too would have fallen like them or not! Jesus asks not only those scribes and Pharisees but also all of us to look into our own consciences and see whether we are fully clean before we accuse others. All of us are sinners and are in need of God’s mercy and forgiveness. Today’s gospel-message makes each one of us aware of this grim truth: “If not for God’s grace, today I too would have been one of the worst criminals or sinners.”

Though punishment or penal action has its function in human society to prevent crimes, it is a limited function. It may create some fear in the offenders not to commit such crimes any more. But it does not lead to a change of heart in sinners. On the contrary, punishment may create further resentment/ bitterness/ revenge in the hearts of such offenders.  As Christ’s disciples we need not use any authority given to us only for punishing the wrongdoers, but pro-actively look for opportunities to go beyond punishment. According to world’s way of thinking an offender deserves punishment, but according to Jesus such a person also deserves our mercy. When a sinner experiences undeserved forgiveness, there is a greater possibility that it would motivate him/her to live give up sinful ways. Of course, these principles are not meant for applying in institutions. As administrators/ managers of institutions we need to follow the world’s rules of punishment/ fine/ demotion/ suspension/ dismissal. Otherwise we will not be able to run our institutions. But as a disciple of Christ, later on if we happen to meet the person, against whom we took action, we can tell him or her: “You must be very angry with me. I am sorry that I had to do it for the sake of management. But I have nothing against you. May God bless you.” It does not matter whether that person accepts this or not; some will, some may not. To the tribal chieftains who have to impose fines for moral or social offences in their tribal community, probably Jesus would say: “As tribal chiefs you may have to take fines from social offenders. But as my disciples, at the end, can you say that you forgive them as God has forgiven you, and welcome them back into the fellowship of your community?”

Every act of unfaithfulness to God and failure to love him wholeheartedly is a kind of “adultery” according to biblical symbolism. However, God through Jesus comes in search of us, “his unfaithful and adulterous wife,” to forgive and save us. Today, once again, in this Lenten Season, our merciful God, through his Son Jesus, invites us to repent and receive his forgiving love as the adulterous woman did. How are we responding to this ‘mad’ love as we prepare ourselves to celebrate Easter? Jesus wants to teach us that there should be moments in our life when mercy would go beyond strict justice. Justice says: a sin is a sin and is wrong. But mercy says: “Who am I to condemn you?” Though forgiveness is free, it is not cheap. A serious responsibility is laid upon a forgiven sinner to go and “from now on do not sin again” (8:11). When God forgives us unconditionally, he expects us that we begin to live a new life afterwards. How do we respond to his will in this holy Season?

5. Response to God's Word

Is God’s infinite mercy a motivating force for us to repentance and change our heart? Who do we identify with in this story: the woman, the accusers or Jesus? If we are the woman, what are we being accused of? Who is accusing us? If we are the accusers, whom are we accusing? For what offence?  Where am I in this drama: on the side of the woman or of the crowd? Do I show mercy towards those who commit social offences and live a scandalous life, or do I judge them harshly and condemn them outright? Do I follow a double standard in applying rules and laws: one for men, another for women; one for the rich, another for the poor; one for my kinship circle, another for outsiders?

6. A Prayer

Merciful Lord, we acknowledge the fact that all of us are sinners before you and are in need of repentance and forgiveness. Through your Son Jesus, you show your boundless mercy on sinners like us and offer forgiveness to us in spite of our unfaithfulness. Grant that we may repent for our evil ways and receive your forgiving love as the adulterous woman did. Having received forgiveness from you, grant that we too may become ambassadors of forgiveness and reconciliation, and not harsh judges who only condemn others. Amen.

 

Fourth Sunday of Lent (C)

  Fourth Sunday of Lent (C) [Lk 15:1-3.11-32]

20.03.2022

The Parable the Prodigal Son (or the Merciful Father)

Readings: (1) Joshua 5:9-12 (2) 2 Cor 5:17-21

1.  Theme in brief:

Boundless mercy of God towards a repentant sinner.

2.  Focus Statement:

Our God is a loving and compassionate Father, who goes in search of sinners who rebel against him, and unconditionally forgives them, when they return to him with a repentant heart. 

3.  Explanation of the text

The parable of today’s gospel is traditionally called the Parable of the Prodigal Son, because the younger son in this story spent prodigally or wastefully (“squandered”) his share of his father’s property in “dissolute” (immoral) living (15:13). But it can very well be called the Parable of the Compassionate Father and the Angry Elder Brother because the central figure in this story is the merciful father and secondarily a resentful elder son. This parable, considered to be a gem among other parables told by Jesus, vividly illustrates the falling away of a sinner from God; his/her dramatic return to God; and God’s compassionate embrace of the penitent sinner. It is understood that the father in this parable represents the boundlessly compassionate God the Father; the younger son, the repentant and remorseful sinners; and the elder son, the just ones.

In Jesus’ context, the elder son represents the scribes and Pharisees whose objection to Jesus’ behaviour is put in the mouth of elder son. Hence, Luke makes it clear in the beginning itself that Jesus gave this parable in response to their grumbling at his too-friendly attitude towards tax-collectors and sinners and his free mixing with them (15:1-2). For them Jesus’ welcoming attitude and table-fellowship with this type of despised people (15:2) amounted to approving their behaviour. In our context, this could be the story of a broken family with the estrangement of both the sons: the younger son's rebellious departure from the father's home and the elder son's rebellious objection to his father’s behaviour even though he never left home.

We could raise some relevant questions on the content of this parable and find answers that could lead us to repentance and conversion in this Lenten Season: 

(1) What is sin? In this parable sin is symbolized by the younger son’s running away to a distant country (15:13). This indicates that sin is a breakage of the love-relationship with God and neighbours (family and community). From afar, “the distant country” looks very appealing and attractive. So also pleasures of sin. By demanding the share of the property from his father – which is normally divided in Jewish society after the death of one’s father – the younger son commits the shameful act of treating his father as if he is dead. Thus, he cuts off the family relationship for good.  Sin is a refusal of God’s love, a rebellion against him and a craving for independence from him. It is like squandering our Father’s wealth in loose (dissolute) living just as the younger son did (15:13).

(2) What are the consequences of sin? Metaphorically, sin gives rise to a severe ‘famine’ in human hearts, families and communities (15:14). It alienates them from God and neighbour. A sinner gradually goes down to the lowest level of debasement symbolized by the younger son’s twofold degradation: (1) selling himself as a slave to a pagan citizen of a distant country (15:15) in spite of being a Jewish boy which is unimaginable; and (2) feeding pigs that were considered impure animals and forbidden by Jewish law (15:15). He begins to live like pigs by coveting the pods eaten by those impure animals (15:16). [Feeding pigs is an unpardonable crime in Jewish society.]

(3) What is repentance? This parable indicates that it is a decision to “get up” (15:18) and return to the loving embrace of a Compassionate Father. The journey home begins with “coming to one’s senses” (15:17), as the younger son does in this story. He realizes that he must “get up” and go to his father and ask for mercy (15:18). Thus, he takes a decisive action to come out of his wretched condition. It is like a self-encounter and a self-awakening. It is a decision to set right the things he has done wrong. It is coming to the realization of the terrible consequences of one’s wrongdoings and confessing one’s unworthiness to be called God’s “Beloved”. The prodigal son reflects on the contrast between his empty-stomach, in spite of being a beloved son of his father, with the full-stomach of his father’s hired servants (15:17).

(4) Who is God? The image of God presented by Jesus in this parable is quite contrary to what is presented to us or what we imagined in our childhood. In those days we thought of God as a stern task-master who punishes us when we sin against him, or disobey him and our parents.  The father of this story represents God who is an infinitely and boundlessly loving and merciful Father (Parent) waiting to receive his rebellious children in such a loving embrace as if they had never gone astray! Here he is depicted as the father who sees his returning wayward son when he is “still far off” (15:20) and finds it difficult to contain himself. He is “filled with compassion” and runs to embrace the son whom he had feared dead (15:20). Though the son had rehearsed well the words of repentance and remorse to be confessed before his father, the father cuts his words in the middle before he could finish what he had rehearsed (compare 15:18-19 with 15:21) and orders for the best robe, ring and sandals for his feet (15:22).

Unlike any other father in the world who would have rebuked/ warned/ called for a meeting/ punished before admitting such a son into the house, this father goes beyond this normal way of dealing with such sons. Though the son had expected to be treated as a servant, he is treated with robe, ring and shoes – symbols of dignity of a son, because servants are not allowed to use these things. Not only his sonship is restored but also his community membership by ordering the slaughter of a “fatted calf” (15:23) – symbolizing a community meal.

(5) Why does the elder son resent? He resents because he represents ‘world’s way of thinking’, according to which a sinner/ criminal /offender deserves not mercy but punishment and those who refuse to rejoice at the conversion of such people. He does not consider the younger son as his brother, but refers to him only as "this son of yours" (15:30), though the servants tell him “your brother” has come home (15:27). He stubbornly refuses to enter the house and join in the party thrown by his father (15:28) and exhibits his open resentment towards his father.

4.  Application to life

According to “The New Interpreter’s Bible,” today’s parable is like a fine spiritual garland in which all the following truths are intertwined: adolescent rebellion, alienation from family, the appeal of the new and foreign, the consequence of foolish living, the warmth of home remembered, the experience of self-encounter, awakening, repentance, the joy of reunion, the power of forgiveness, and the indignation of the elder brother.

Both the younger and elder sons are very much alive till today. Younger son represents those who take freedom to mean doing anything they want without thinking how much it would hurt others who love them so much. He represents those who do not care for responsibility and accountability and react belligerently to any supervision of their conduct by others. They imagine about greener pastures in a ‘distant country’ away from the control of any authority – God or man. They begin to fall away from God by allowing sinful desires of their body and mind to take possession of their heart. Once this happens, God’s commandments and Jesus’ gospel-values will become bitter pills against the desire for a greater license. Then they begin to lose taste for spiritual things such as prayer and sacraments and foolishly come to the conclusion that greater ‘happiness’ consists in greater satisfaction of their passions.

A separation from God will gradually lead to a separation from fellowship of the community and the Church. Then human relationships will be valued very low compared to the self-enjoyment. Such persons begin to squander (waste prodigally) our Heavenly Father’s “wealth or property” – their natural and supernatural gifts. They use their natural gifts, talents, time, powers, health and wealth to their own selfish and dissolute and dissipated living. 

Our sins considerably weaken, or in the case of serious/mortal sins, destroy our greatest spiritual wealth, namely faith and love. If we have fallen into the trap of addictions, egoism, unforgiving attitudes, desire for revenge, group conflicts, criminal acts, violence, infighting, marital infidelity, unfaithfulness to our vocation and compromising with corrupt practices, is it not a sign that we have left our Father’s home to a distant country? Quite often lack of depth in our faith-commitment leads us to dissolute/ debauched/ dissipated living and further moral degeneration. Having cut off from God’s love, it becomes easy for sinners to fall prey to the slavery of their lowest passions. This is signified by the feeding the impure and forbidden animals, namely pigs. 

But a moment comes when sinners, with the help of God’s grace, feel the emptiness and spiritual hunger in their heart which they cannot fill up or satisfy. There is a severe ‘famine’ (unrest or lack of peace) and a hunger for genuine love in a sinner’s heart. This could result in “coming to one’s senses” gradually. Yes, God often uses adversity and misery to bring us to our senses. This could move sinners to a decision to “get up” from this degradation, resolve to set right the things they have done wrong, take action to return to the Merciful Father and confess that how wrong and foolish their conduct has been. Repentance involves a genuine sorrow for breaking off love-relationship with God and neighbours and a longing for reunion with God. Though the prodigal son loses everything, he does not lose faith in his father’s mercy. Heart of hearts he knows his father is in search of him and will surely be merciful and forgive him.

Therefore, like him, as sinners we need to approach our infinitely Merciful Father, especially in this Season of Lent, with firm faith in his boundless compassion towards the lost ones. Our repentance must be based not on fear of God’s punishment or the guilt of breaking his commandments, but on our foolishness to have stubbornly rejected his offer of love again and again; having turned out to be his unworthy and ungrateful children. It is the hope and assurance of his loving embrace and unconditional forgiveness that leads us to make a firm resolve to return home or make a U-turn towards God with a greater zeal for spiritual exercises and works of mercy. When our repentance is sincere God re-clothes us with the ‘robe’ of his sanctifying grace, puts on us the ‘ring’ of restoration to the dignity of God’s children and gives us ‘shoes’ to walk once again in his ways. The word “mortal sins” – or sins that destroy divine life in us – traditionally used for serious sins has its foundation in today’s parable where the father says that his son “was dead and has come to life” (15:32). If serious sin is a spiritual death, repentance is a painful way of the cross and conversion is our resurrection.

The elder son thinks that his father prefers the returned prodigal to himself – the faithful, obedient and industrious son. According to world’s way of thinking, an offender deserves punishment; but from this story we come to know that according to Jesus an offender also deserves our mercy. There are many elder sons and daughters today, who are lost while still at home. They are those who go through all religious practices meticulously and are very pious but judge or condemn sinners and wrongdoers severely, are angry, resentful, bitter, jealous, rude at the ‘younger sons’ (remember the words, “this son of yours”). There is a Pharisee in many of us who says: “I am not like them!” This story is left without a proper ending. There is total silence whether the elder son came in and joined the party or not. I suppose, it is done purposely because it is up to elder sons in you and me to decide whether we want to join the party and rejoice with the forgiven sinners.

5.  Response to God's Word

With which of the two sons do I identify myself: with the younger one or with the older one? Why? What prevents me from taking decisive action to return to the Lord? Is it pride or fear of losing friends/privileges/pleasures? Am I faithful to my vocation (marriage, religious life, priesthood, etc.)? What decision am I going to take to restore the broken relationships with God and neighbour? Like the prodigal son, each one of us can ask: “Am I worthy to be called a Christian disciple, a father, a mother, a brother, a sister, a son, a daughter, a neighbour, a leader, a priest, a religious…..?” Can the elder son in me come home? Can I be found as the younger son was found?

6.  A Prayer

O boundlessly merciful and unconditionally forgiving God, how can I call you my dear Daddy? Quite often I have left the warmth of your home to a distant country and have squandered my spiritual wealth. Quite often, lack of depth in my faith-commitment has led me to live a dissipated life. Increase my hunger for your love so that I can ward off the severe ‘famine’ for genuine love or unrest in my heart. Let not the false promises of the world and its standards allure me to moral and spiritual degeneration. Grant that my longing for a reunion with you may motivate me to trace back my steps to your love and mercy. Though I am not worthy to be called your son/daughter, accept us as I am. Let me hear again your gentle voice calling me: You are my beloved. I am well pleased with you. Amen.

Third Sunday of Lent (C)

 Third Sunday of Lent (C) [Lk 13:1-9]

20.032022

Repentance and the Parable of the Barren Tree

Readings: (1) Ex 3:1-8.13-15 (2) 1 Cor 10:1-6.10-12

1. Theme in brief:

    Urgency of repentance and opportunities offered by God.

2. Focus Statement:

    If we fail to bear fruits of repentance in spite of the urgent and repeated appeals of     God and the manifold opportunities given by Him, we shall meet disastrous                consequences.

3. Explanation of the text

In the first part of today’s gospel Jesus refers to two tragic incidents that invite his listeners to repentance (13:1-5); and in the second part tells a parable that illustrates God’s patience and mercy towards sinners because of which he gives them plenty of opportunities to change (13:6-9).  In Jesus’ time, the belief that all suffering, including sicknesses and natural calamities, was the result of one’s sins was one of the common ways of explaining the problem of suffering in human life and creating a fear in sinners not to commit sin any more. The Jews used to closely link sin and God’s judgment.

In the beginning of today’s text, we see some people in the crowd that had gathered around Jesus speaking about an abominable crime committed by Pilate in the past (13:1). Once upon a time, Pilate got some Galileans slaughtered in their temple and committed the sacrilege of mixing their (human) blood with the blood of their sacrificial animals. Imagine a group of modern day terrorists entering our church, shooting down members of our Sunday congregation and mixing their blood with the Eucharistic wine after the prayer of consecration! Jesus’ listeners might have expected a strong condemnation from him at the behaviour of Pilate and his soldiers. They wanted to know from Jesus why those innocent Galileans suffered such a terrible fate. What sins had they committed? In answer, Jesus denied that those Galileans suffered such a terrible tragedy because they were worse sinners than other Galileans (13:2), but if his listeners did not repent now, they too might suffer similar type of fate any day and perish (13:3). Unlike the said historical event which could not be reversed, they still had a chance to change their life. They had a tremendous obligation to repent in order to escape from such a disaster.

The second disaster mentioned by Jesus is the collapse of the tower of Siloam, in Jerusalem, that crushed to death eighteen Jerusalemites (13:4). Whereas the first incident mentioned above was man-made tragedy, this one was a natural calamity. Did God punish those who were crushed under tower of Siloam because they were worst sinners? Again, Jesus clarifies that this did not happen because they were worse sinners than other Jerusalemites (13:4). The sentences in 13:3 and 13:5 are similar: “No, I tell you, but unless you repent, you will all perish as they did.” Jesus seems to say, these calamites, were not the result of their personal sins but gave them an opportunity for repentance. If they did not repent and change their life, any tragedy could catch them unprepared!

Next, through the parable of the barren fig-tree (13:6-9), Jesus stressed the urgency of repentance and the opportunities given to his listeners by a merciful God for a change of heart. He used the image of a tree bearing fruit to emphasize the urgent need of repentance. He warned them that it could be the last chance given by God, before the final judgement, to be converted to his teachings. If not, they would perish like the Galileans and Jerusalemites, or be cut down like the barren fig-tree (13:7).

Normally a fig tree was supposed to bear fruits in three years of time. When the owner of a vineyard could not find any fruit in a fig-tree planted in it even after three years (13:6-7), he ordered the gardener to cut it down (13:7). The reason was, it was not only unproductive but also “wasting the soil” (13:7) by preventing other trees from getting enough nourishment. Three years probably referred to the three years of Jesus’ ministry provided to Israel either to repent or perish. The gardener pleaded with his master to give one more year’s time to that tree to bear fruits (13:8). In the meantime he wanted to “dig around it” and “put manure” on it (13:8).

Earlier Jesus had mentioned that with his ministry the year of the Lord’s favour or mercy (called Jubilee Year) had begun (Lk 4:19). Now Israel was given further opportunity because of Jubilee Year of God’s mercy – a second chance. If Israel did not repent, the gardener would have no choice next year but to cut it down (13:7). Earlier, a similar type of warning was given by John the Baptist: "Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire" (Lk 3:9). Cutting down is a symbol for God’s judgment. The implication to be drawn from the parable is, though God is patient and merciful, and gives his people enough opportunities for repentance, there is a limit. Finally, God’s judgement will come down on us.

4. Application to life

Jesus’ call for repentance and conversion in today’s Gospel is an urgent and desperate need, especially in the Lenten Season. It contains a stern warning about the disaster, that is, God’s judgement, which will fall on us if we do not change or get converted. It calls for a serious self-examination of the direction in which we are heading.

In Luke’s and other synoptic gospels, conversion or change of heart is always towards God’s Kingdom or its values. We are called to bear fruits of God’s Kingdom – genuine love-relationships among us, doing justice, building peace, bringing about fellowship, etc. If we do not have these fruits on the tree of our life, Lent is the time to do serious ‘digging around,’ ‘manuring’ (fertilizing) and pruning as the parable in the given text says. ‘Digging around’ could mean a deeper and serious self-examination and reflection on our attitudes and life-style; ‘manuring’ could mean taking recourse to prayer, acts of penance, the Word of God and sacraments; and ‘pruning’ could mean giving up our selfish ways. As per the given parable, the owner of the vineyard gave one more year for a fig tree in it to bear fruits. Similarly, this Lenten Season is another (but may be the last) opportunity/chance given to us by an infinitely merciful God to respond to his love and call to repentance. It is up to us either to harden our hearts, or to melt them by humbly turning towards God and his ways.

The first part of today’s gospel draws our attention to another issue prevalent among people in many societies, that is, a belief in divine punishment for our sins. There is a wide-spread belief from ancient days till today that natural or man-made calamities such as floods, droughts, earthquakes, cyclones, accidents and death are a punishment from God for our sins. People of some societies believe that such calamities are caused by evil spirits, witches or sorcerers or by a bad omen. In man-made calamities, people normally blame the authorities (civil or religious), the system or anybody/ anything else. From today’s gospel text we understand that Jesus did not equate natural or man-made calamities with divine punishment. He made use of the memory of the two above-mentioned human tragedies to speak about another disaster that could happen, unless we change. If we do not repent, that is, change our ways or turn away from ungodly ways and turn back to God’s ways, we also will perish like the Galileans and Jerusalemites. Such tragedies are a reminder for us to think of the fragility of human life, and to be prepared to meet the Lord at any time by going through a personal purification or transformation every day.

Jesus has tackled this problem of evil in another place also. According to John’s gospel, when his disciples met a blind man, they asked Jesus, “Rabbi, who sinned, this man or his parents that he was born blind?” (Jn 9:2). Jesus replied that neither the man nor his parents had sinned; instead, that person’s blindness gave Jesus an opportunity to heal him and reveal God’s glory through this ‘work’ (that is, healing miracle. cf. Jn 9:3). Therefore, according to Jesus’ mind, instead of wasting our time in useless speculations like who sinned, it is high time that we check our own tendencies or weakness towards violence and revenge. Though people like Pilate are responsible and culpable for their misdeeds, it is useless to hide behind the blame-game and escape from our own responsibility for evil in the world. Otherwise, it could be an excuse for avoiding our own need for conversion.

Repentance and conversion should be a continual process because we never know when a tragedy of this sort will fall on us; when we shall meet a tragic accident; when we shall get a heart attack or become a victim of a fatal illness. Neither the Galileans who were slaughtered by Pilate’s soldiers nor the Jerusalemites had any opportunity to repent, because the tragedy happened all of a sudden without any previous warning.  Repentance helps us to live without fear of death. It is an occasion to think about the impermanence of life. What would we do if we had only one year more to live? Therefore, it is high time to make up for wrongs done and opportunities missed. We are to live your life such a way that we shall have no fear of giving an account to God. Life is so fragile. At any time any of us could stand before the judgment seat of God without any notice.

Jesus reminds us not only about the need for personal conversion but also for self-examination of our social responsibility. For instance, we should think of the disaster that may fall on us and on the world if we do not protect our environment from further degradation by changing our selfish, greedy and irresponsible ways of over-exploiting and misusing natural resources, or if we conscientiously do not try to conserve nature’s resources. We should imagine the tragic consequences for our families and society if we do not protect our children from the onslaught of violence propagated by the media. Similarly, if we get into the habit of valuing money more than human relationships, or blindly imitate the corrupt ways of the world, what a disaster may fall on humanity! Jesus says that instead of busying ourselves in blaming others like Pilate for man-made calamities or attributing God’s curse/punishment to natural calamities, it is better to spend that time for personal and social   transformation.

In the Bible we find a progressive growth in the revelation of God’s unconditional and boundless mercy towards sinners from the OT to the NT. In the OT, though God is generally depicted as gracious, merciful and forgiving, sometimes he is depicted as the one who curses and punishes his enemies.  Jesus came and purified or re-interpreted the OT thus: “You have heard it was said (in the OT)…..but I tell you ….(differently). [Read Matthew 5:21-48]. He presents the image of not a punishing and terrifying God, but of a Dear Daddy (‘Abba’ in Jesus’ language) who loves without any limit and conditions. The parables (stories) of the Lost Sheep and the Prodigal Son (found in Luke 15) tell us that God loves a sinner even while sinning and never rests until he/she returns, and forgives as if nothing has happened (when he/she repents).

Hence we need to read and understand the OT not literally or as it was understood by the Jews but with the ‘torch’ provided by Jesus in the NT. Therefore, we now understand the story of flood in the OT at Noah’s time when God drowned the whole world and showered rain of fire and brimstone over Sodom and Gomorrah in a symbolic way. Even today its message is fully relevant – If we do not lead a virtuous life (like the wicked people in Noah’s days), surely it has disastrous consequences for ourselves and our society. You see the fire and brimstone coming down on the Mother Earth (as it happened to Sodom and Gomorrah) every summer due to global warming and climate change. This is because human beings have overexploited the nature out of their greed. Can we say that climate change is God’s punishment? Thanks to Jesus Christ, we now don’t believe in a cursing, punishing, revengeful God, but in a God who blesses even his worst enemies. Lent is the time when we approach his throne of mercy with the assurance that he will not spurn  the worst of sinners also.

5.   Response to God's Word

What is our response to the last chance given by God to repent? Instead of blaming others for the evils of the world, do we ourselves change first and own our own responsibilities for the ills of the world? How often did we miss the opportunities given by God to reform ourselves and change our attitudes and life-style? Suppose you would get only one more year to live till the next Lenten Season, what would you do to make amendments in your life? Do you believe in a punishing and cursing God or an infinitely merciful Father, a Dear Daddy?

6.  A Prayer

Merciful Lord, give us the docility of heart to heed to your urgent appeal and also a stern warning about the disaster, which will fall on us if we do not get converted to your ways. Considering the fragility of our life, grant that we may feel the need of repentance to become worthy to meet you at the end of our life. Grant that we may make use of the manifold opportunities given by you to change, especially during this Lent, and bear fruits of love, justice, peace and fellowship. May your infinite mercy melt the hardness of our hearts. Amen.

Second Sunday of Lent (C)

 Second Sunday of Lent (C) [Lk 9:28-36]

13.03.2022

The Transfiguration of Jesus

Readings: (1) Gen 15:5-12.17-18 (2) Phil 3:17-4:1

1. Theme in brief

Our ‘exodus’ experience

2.  Focus Statement

Like Jesus, we too have to go through an ‘exodus’ or ‘departure’ from sin and selfishness to experience new life, and from suffering and death to attain the glory of his resurrection.

3.   Explanation of the text

Today’s gospel text from Luke, narrates a unique experience in the life of Jesus and his chosen three apostles (Peter, John and James) on a mountain traditionally called Mount Tabor. It serves three purposes: (1) a confirmation of Jesus’ decision to take up the way of suffering and cross; (2) a clarification of Jesus’ messianic identity; and (3) a lesson for the disciples to correct their mistaken idea of his messiahship. They had expected a glorious Messiah; the idea of a Crucified and Suffering Servant caused a deep crisis in them. This remarkable event is traditionally called the ‘Transfiguration of the Lord’ because of Matthew and Mark’s usage of this term – though Luke does not use it in today’s text (cf. below). 

Strikingly, in all the Synoptic gospels the Transfiguration is placed immediately after Peter's confession about who Jesus is, and Jesus’ subsequent teaching to his disciples about his future suffering and crucifixion, as well as the need to deny themselves and take up their daily cross in order to follow him (Lk 9:23). This shows that all the three gospels closely associate this event with Jesus’ impending death on the cross. Luke makes this connection all the more clear by stating in the beginning that this event took place “about eight days after these sayings” (9:28) – sayings or teaching about his suffering, death and the need to take up one’s cross.

Further, Luke’s account has the following special features not found in other gospels: (1) Where Matthew and Mark say six days after Jesus’ instructions, Luke says eight days (9:28) after it. Here we get a hint that he probably wants to link it with the day of resurrection which was referred to as ‘eighth day’ – a day (Sunday) after the seventh day, that is, Jewish Sabbath. (2) Luke alone directly mentions that Jesus went up the mountain with Peter, John and James “to pray” (9:28) – though others also imply it. This fits very well into the biblical symbolism of mountain as a place where one encounters God or has a close communion with him. For Luke Jesus’ transfiguration is a profound religious experience during prayer and intimate communion with God. (3) Instead of using the word ‘transfiguration’ Luke says modestly that while Jesus was praying “the appearance of his face changed and his clothes became dazzling white" (9:29). He seems to indicate only a temporary change in his facial and external appearance and not a permanent transformation. The disciples could get a preview or glimpse of his future glory, to be attained at resurrection, that was promised to all those who passed through the way of the cross. This hope equipped them to face the ‘scandal of the cross’ about which Jesus had instructed them.

(4) Luke alone tells us about the content of the conversation between Jesus, Moses, and Elijah who appear to the disciples in their glory (9:30-31). They discuss with Jesus about his ‘departure’ (literally, ‘exodus’) which he is about to accomplish in Jerusalem (9:31). This is a clear reference to Jesus’ death which is his exodus or departure from this world. Just as the exodus of Israelites from the slavery of Egypt under the leadership of Moses resulted in their freedom from Egyptian slavery, so also Jesus’ death would bring freedom from the bondage of sin and death. Now Jesus is the new and actual Moses for them. Moses and Elijah are the representatives of the Law and the prophets, implying the whole of OT, and indicating its fulfilment in Jesus.

Peter’s suggestion about making three dwellings or tents (9:33) was an indication that he wanted to prolong the experience of that glory and settle down on the safety of the mountain permanently away from suffering and death below the mountain. A voice from the cloud – obviously the voice of the Father – answered the question Jesus had asked his disciples earlier, "Who do you say that I am" (Lk 9:20)? In the heavenly voice, the Father himself confirms his identity as the Son of God, his Chosen Servant (9:35; cf. Is 42:1). He is truly the Messiah of God as Peter had confessed earlier (Lk 9:20), but quite contrary to his imagination about a glorious Messiah, he would the one who would "be killed, and on the third day be raised up" (Lk 9:22). This served as an approval also from the Father to the decision taken by Jesus to walk the way of the cross. There is also an additional command from the Father to “to listen to him” (9:35). Since Moses and Elijah disappeared and Jesus was found alone (9:36), the disciples were told that now they should not hold on to the authority of Moses and Elijah and begin to listen to Jesus and be obedient to his authority. The rest of the gospel makes it clear that the disciples did not listen to Jesus also or were unfaithful to him.

4.  Application to life

We already came to know from the above-mentioned explanation of the text that the Transfiguration of our Lord is closely linked with his passion and resurrection – called paschal mystery in theology. Luke alludes to this mystery by calling it the ‘exodus’ or ‘departure’ of Jesus. Lent is the time to go through this exodus – a departure from the slavery of sin to the glory of new life or renewed Christian life at Easter. It is a spiritual journey from lifeless situation to abundance of life and grace by following the way of repentance, sacrifice, renunciation, and penance. The whole of Lent is a period of ‘exodus’ for us – a time to leave ‘Egypt’, the land of slavery to sin/ selfishness/ worldly standards/ addictive habits and to march towards the land of freedom that belongs to the children of God. It is time to undertake the path of humility to admit our sinfulness, and of humiliation to ask pardon from God and those whom we have offended. Are we trying our best to ‘depart’ from the present ‘land’ of slavery to sin to the land of freedom, or are we stuck to our present way of life?

Today’s gospel wants to tell us that the way to the mountain of glory (of resurrection) a spiritual journey, passes through the valley of suffering. Jesus, who is declared by the Father as his “Chosen Son” of the Father (9:35), is identified with the Chosen Servant of God as narrated by Prophet Isaiah (42:1). This is because of his obedience to the will of the Father unto death on the cross. We, as his followers, are invited to listen to him or obey him and imitate his model to remain faithful to God. Our commitment to the cause of the gospel of Christ sometimes involves a painful journey. To live the gospel-values and to resist values of the world and establish them in our families/ communities/ human society, can take us to the way of the cross – the way of criticism, opposition, ridicule, non-cooperation, rejection, false accusation and intimidation. From the time of our baptism, God has chosen us for this mission. We need to ask ourselves whether we are faithful to this election and mission, or have drifted away from a life of selfless and self-sacrificing love to a life of self-seeking pleasures.

In this Lent, the Lord invites us to listen attentively to the voice of the Father coming from the cloud. It says that we can attain freedom from sin and reach the glory of a holy life only if we listen to (imitate/ follow/ obey) Jesus, and not to worldly voices. The question is who Jesus is for us. Only when we listen to him we come to know who he is. We need to listen to him as he speaks to us through his Word and in prayer. It is in these moments he motivates us to obey his teaching rather than only worldly wisdom. He gives us the strength to follow him up to the full way of the cross and not to abandon him after walking some distance. On the contrary, today we listen to so many other voices instead of listening to Jesus, such as misleading companions, fake gurus, fake WhatsApp messages, corrupt political leaders, partial media, enticing TV shows, and the voice of celebrities, film and sports stars. They promise the moon but let us down before reaching even half the way. We tend to listen more to these voices than the trustworthy voice of our Lord and Master. Just imagine how may problems we could have avoided if we had listened to him, instead of listening to other misleading voices or the voice coming from our own base nature!

By his desire to prolong the peak-experience of an inner joy on Mount Tabor (as this mountain is called traditionally), Peter wanted to avoid pain, suffering and sacrifice of the valley below. He wanted to remain fixed in that heart-warming and joyful experience and did not want to face suffering and death. It looks he wanted to celebrate Jesus’ glory and triumph without passing through the way of sacrifice and cross. He wanted to erect dwellings and monuments on the mountain to perpetuate his memory without paying the price. He wanted to forget duties, forget about other nine disciples and wanted Jesus to remain there for good. He had his own hidden plan to prevent Jesus from going to Jerusalem. Let us go back in imagination to some of the ‘Tabor’ (experiences in our life that brought us tremendous joy. It could be moments of intimacy in our family life, an insight that changed our way of thinking, a retreat or prayer session, reconciliation with a bitter opponent, etc. We might have thought of remaining in our happy and pleasurable events/ experiences/ places/ works for a longer period. What could be the reason we wanted to prolong these ‘sweet’ experiences of our comfort zones? Is it because we did not want to face difficulties and hardships of life and wanted to escape from them? Is Peter’s wish, not ours too? Have we forgotten that one who wants to become Christ’s follower must take up one’s cross daily and follow him (Lk 9:23)? How can a person who evades crosses remain a faithful disciple?  Sometimes the persons who are difficult to live with, the illness which does not get healed, the problem which has no solution and the tragedies which engulf us suddenly become our crosses. How do we carry these crosses? In our struggle against sin and evil, are we willing to undergo pain of self-denial, discomfort and even face the displeasure of others?

According to Luke, at both the crucial times, namely during the glory of Mount Tabor and the agony of Jesus in the garden of Gethsemane (Lk 22:45-46), the disciples were found asleep. What a contrast in both instances – while Jesus prayed, they fell asleep. It depicts the height of human frailty found in the disciples to sleep over such crucial moments instead of watching and praying (Lk 22:46). Luke emphasises the role of prayer in Jesus’ life throughout his gospel. For him even ‘transfiguration’ of Christ was a prayer experience (cf.9:28). He took recourse to it at every crucial event and decision. Today we need to reflect on the role of prayer and reflection in our own life. Without the help of prayer we cannot expect a ‘transfiguration’ – a change in our attitude and behaviour.

Our human weakness sometimes prompts us to consider prayer boring/ burdensome/ long/ a waste of time. Instead, we could eagerly wait for those moments when we could march to ‘Mount Tabor’ to encounter God and have a close communion with him so that we can cry out to Jesus: Master, how wonderful for us to be here! Just as the ‘Tabor experience’ strengthened the apostles to face the stark realities of life, so also our regular prayer equips us with the spiritual energy needed for facing the ‘scandal of the cross’ in our personal life. Without this energy we will be sleeping (like the disciples) over our worries and tensions without getting real sleep. In that case, the ‘appearance' of our face will not change and our clothes will not became ‘dazzling white’ (9:29). We will not be able to remain vigilant and watchful to experience the glory of God shining on our face – a glimpse of Jesus’ transfiguration.

5.  Response to God's Word

Are we faithful to our call and to the purpose for which God has called us? Who and which situation is our present cross? Do we try to avoid crosses of pain and suffering and settle down to an easy-going and trouble-free life? Are we willing to undergo personal renunciation, sacrifice, discomfort and penance to follow the path of repentance and conversion in this Lent? Are we following a ‘sweet’ Jesus, selectively following only those of his teachings that suit us, or a Suffering Messiah? Are we willing to suffer for a right cause and face opposition and criticism for it? How often did we listen to worldly voices or voice of the mass media and bad companions, instead of voice of the Lord?

6.  A Prayer

Lord Jesus, be with us as we undertake a spiritual journey, an exodus from slavery of sin to the glory of new life at Easter. In our determination to cross over from sinful to new life, give us the grace and strength to follow the way of renunciation and penance. Grant that we listen to your voice, and not to worldly voices. Give us the courage to embrace your cross, by accepting the persons who are difficult to live with, the illness which does not get healed, the problem which has no solution and the tragedies which engulf us suddenly. Grant that through your passion and death, we may reach the glory of resurrection. Amen.