Twenty-second Sunday of Ordinary Time (C) [Lk 14:1.7-14]

28.08.2022

  Humility and Hospitality towards the Poor

Readings: (1) Sir 3:17-18.20.28-29 (2) Heb 12:18-19.22-24

1.    Theme in brief

Humility of heart and disinterested service

2.    Focus Statement

God’s invitation to the ‘banquet’ of his Kingdom should be responded with humility of heart and a motive to serve the poor and the marginalized without hankering for any reward or repayment from their side.

3.    Explanation of the text

According to today’s gospel passage, when a leader of the Pharisees hosted a dinner party for Jesus on a Sabbath day, people were watching him closely whether he would take the first place of honour as was the custom of eminent persons in their society (14:1). If he did, they would get a point to belittle him. In their minds Jesus was already a sort of ‘celebrity’ because of the miracles he performed. Hence, he would take the front seat. But Jesus too was observing closely how the invited guests were vying for places of honour among themselves (14:7). They thought if they could get the best seats nearer to the host they could show off their superior status. 

Jesus used his observation to tell them a parable (14:8-10) about the right conduct of those who are invited by God through him to another ‘banquet,’ that is, the banquet of the Kingdom of God. Since it is only a parable, it is not to be taken in a literal sense as a code of conduct or protocol for today’s social functions or dinner parties. In it Jesus hints at the Pharisees for their hankering for the first and the best seat on such occasions. He points out their tendency to seek honour and attract attention from the public. On the other hand, the conduct or attitude of those who welcome the Kingdom of God should be just the opposite. They must be willing to “go and sit down at the lowest place” (14:9), that is, be humble enough to admit their unworthiness and smallness before God. Thus, the essential condition to be admitted into the ‘wedding banquet’ (or joy) of God’s Kingdom is humility to acknowledge one’s nothingness (symbolized by last place) before God and renounce all self-reliance.

Further, Jesus tells his host (leader of the Pharisees), when he hosts a banquet, not to invite four groups of people, namely “friends, brothers, relatives and rich neighbours,” whose company he will enjoy the most (14:12).  Instead, he should invite the other four types of people, namely “the poor, the crippled, the lame and the blind,” whose company he will not enjoy (14:13). The reason is obvious: the first category of people may return the favour done to them because they have the resources to do that, whereas the poor and the differently-abled persons are totally incapable to repay any service or act of charity done to them (14:14). Therefore, it should be done with the supernatural motive of love for such people without expecting anything in return. Jesus’ idea of radical inclusion goes against social expectations of repayment of honours and favours done to others. He wants that this social norm should not govern life in his new society called the Kingdom of God. He declares those who do so “blessed” because God himself will repay such generosity at the "resurrection of the righteous" (14:14).

Hence, ‘the righteous’ who will be aptly rewarded are those who share their food and goods with the socially disadvantaged and the disabled by inviting them for table-fellowship. This reward is hinted earlier also in this parable, where the Host (God) takes the initiative to invite the one who sits at the lowest place (one who is humble) with the words: “Friend, move up higher” (14:10). It is God who lifts up the lowly by honouring, exalting and rewarding the humble of heart (14:11). Mary’s Song of Praise called ‘Magnificat’ also echoes this nature of God: He humbles and scatters the proud and brings down the powerful from their throne and lifts up the lowly (cf.1:51-52).

4.    Application to life

Today’s gospel is a good antidote to all forms of pride and self-glory that is in our human nature. It also goes quite contrary to “higher-middle-lower class or caste” mentality in our society. Through this teaching Jesus calls on us to act contrary to the "payback" mentality prevalent in the world – that is, doing good and showing generosity only towards those who are able to return the same favour to us. Our human society quite often rewards the ‘haves’ with name, fame, honour and favours, whereas the ‘have-nots’ are further deprived. It is also a common practice to give great honour to the most eminent and distinguished guests in social functions and banquets. Normally ordinary people are ignored on these occasions. Seating arrangements are also made according to higher and lower status. There are also persons who demand such honour and preferential treatment from others. Today’s gospel reminds religious leaders, if ever or whenever they do this, there are people who watch them closely, just as they watched Jesus closely (14:1). All church leaders should be aware that they live in a sort of ‘glass houses’ and all eyes are on them because of their position.

In today’s gospel Jesus tells us to go counter to the prevailing culture in our society by putting the last ones first, and live our life of discipleship with a difference, instead of blindly copying the ways of the world. Thus, he invites us to build up counter-cultural communities that go against the normal social pattern by giving the marginalized people also first place. The joy of living in this type of communities is the joy of the Kingdom of God, which is compared to the taste of a wedding banquet in all the synoptic gospels. In today’s gospel also, by using the symbolism of a wedding banquet Jesus alludes to the type of conduct expected of those who are invited by God through him to the banquet (joy) of the Kingdom of God.  

Thus, Jesus advocates humility as a characteristic mark of God’s Kingdom. What is humility? Humility is an attitude of the mind because of which we admit that we are all sinners or forgiven sinners; admit our human limitations and weakness before God and others;  rely not on our strength alone, but on God’s; and recognize that we are continually in need of his mercy and forgiveness. Humility is nothing but an awareness that all that we are and all that we have is God’s gift. St. Paul tells us, “What do you have that you didn’t receive (1 Cor 4:7)?” Humility is neither underestimation of our talents, gifts or powers nor is it their overestimation. As Fulton Sheen says, it is the recognition of gifts as gifts, faults as faults. The problem with us is we readily accept gifts as gifts but refuse to accept faults as faults because of our ego or pride.

Our gifts are not meant for self-glorification and sidetracking the poor and the powerless but are to be used for their service also besides our own welfare. Humility is an attempt to see ourselves as God sees us. It is a realization that spiritually we too belong to the four categories mentioned by Jesus in today’s gospel: poor, crippled, lame and blind (14:13). We need to realize how poor we are spiritually (if not materially), how crippled and lame we are to walk on God’s ways unless helped by him, and how blind we are unless the he gives us the light of faith. St. Paul speaks about the striking example of humility set by Jesus in six steps when he became a human person (Phil 2:7-8): (1) He emptied himself; (2) took the form of a slave; (3) was born in human likeness; (4) was found human in appearance; (5) humbled himself; and (6) became obedient to death, even death on a cross.

Humility advocated by Jesus is a virtue that has social overtones. He advocates a form of humility which should lead us to reach out to the needy, the disadvantaged, the powerless and the marginalized people of our society with works of mercy. We need a great deal of humility to serve the lowliest, the poor, the outcasts and the least of our brothers and sisters freely without expecting anything in return, let alone looking for any reward. Our humility should lead us to associate with those whom our society considers low class/ low caste or outcast people and give them honour and dignity instead of honouring only the distinguished people and the dignitaries. He tells us to honour and give preference to those whom our society tends to ignore or disregard. If God goes out in reaching to the least ones through Jesus, his disciples too must reach out to such people without seeking any special honour for themselves.

In order to promote God’s Kingdom on earth, Jesus asks us to renounce any kind of self-reliance and pride and be willing to take the lowest or last place, i.e. to be humble. Symptoms of pride in humans are: arrogance, self-importance, aggressiveness, self-righteousness, domination, ostentation (showy or pompous behaviour) and assertion at the expense of others. Think of the competition among neighbours and relatives to show-off by throwing costliest parties or dinner for the birthday, First Holy Communion and wedding of their children! Think of the amount of food wasted during some of those parties/celebrations when so many poor people go hungry! An arrogant person thinks: “What I say is the right thing; all must agree.” We come across some leaders both in secular and religious/ spiritual fields who become ‘unteachable’ because they think they know everything or have heard this before. A proud person’s behaviour and attitude give the following impression: “Glory to God in the highest heaven and glory to me here on earth!” While singing ‘Gloria’ during the Holy Mass such a person says, “You alone are the Lord,” but later in behaviour and action that person shows, “I alone am the Lord!” We have to be constantly on our guard and wage a war against these aspects of our ‘animal instinct’.

The modern world considers humility as foolishness – accepting defeat, giving up the fight, running away from confrontation, allowing the opponents to have an upper hand, etc. On the contrary, it tells us to prove that we are worth something or we are also not less than anybody else. In a world of cut-throat competition, aggressive marketing and self-assertion, Jesus’ teaching on humble service for non-influential and marginalized people also seems to be equally foolish if it is not done with a supernatural motive. The poor in our neighbourhood or area are not in a position to repay many of the services which we render in our personal capacity (as a charitable deed) or through social work projects. We need to examine ourselves whether our service to the poor has ulterior motives such as collecting money or getting a social work project passed in the name of the poor only to misappropriate the funds for ourselves, or to gain a name, fame, honour, prestige and reward for ourselves.

Since we cannot repay the goodness of the Lord towards us, we also should not expect the poor people to repay us when we invite them to “taste the banquet of love.” Jesus wants us to serve the poor without any hope of reward and leave the recompense to God. The Master will come and tell us to move up higher (14:10) when ‘award giving ceremony’ comes at the “resurrection of the righteous” (14:14). Jesus’ calling those who invite the underprivileged “blessed” (14:14) sounds almost like an additional beatitude to the ones given in Mt 5:3-10: “Blessed are those who serve the poor and the socially disadvantaged without expecting anything in return, for they shall get their reward at the resurrection of the righteous.”

5.    Response to God's Word

Are there symptoms of arrogance, self-importance, domination, ostentation (showiness or pomp) and self-assertion at the cost of others in us? Do we think humility is not possible in modern competitive and aggressive society and just dismiss this idea? Are we victims of showy and ostentatious or grandiose behaviour during social gatherings? Were there moments in our life (especially in the life of those who are called to assume leadership roles in the Church and society) when we felt offended, hurt, slighted and sidetracked because we were not given a prominent place, not offered a front seat, or our name was not mentioned…. How did we react to those situations? Do we consider our service/charity to the poor is our way of repaying the Lord’s goodness and kindness to us? Is there a hidden agenda in our social work projects that result in misappropriation of funds?

6.    A Prayer

Jesus, you emptied yourself by taking the form of a slave and humbled yourself to the point of death on a cross.  We humbly admit how poor we are spiritually, how lame and crippled we are to walk on God’s ways, and how blind we are unless you gives us the light of faith. We repent for the times we were arrogant, aggressive, showy, and assertive at the expense of others. Give us the generosity to render service to the lowliest, the poor and the least of our brothers and sisters freely without expecting anything in return. You alone are our greatest reward. Amen.

21st Sunday of Ordinary Time (C)

 Twenty-first Sunday of Ordinary Time (C) [Lk 13:22-30]

21.08.2022

Entering through the Narrow Door

Readings: (1) Is 66:18-21 (2) Heb 12:5-7.11-13

1.    Theme in brief

To strive for one’s salvation

2.    Focus Statement

Only those who strive to walk through the narrow door of sacrifice and suffering and seize the present opportunity given by God will be saved.

3.    Explanation of the text

According to today’s gospel, as Jesus was heading towards Jerusalem, someone on the way asked him whether only a few would be saved ultimately (13:23). Instead of answering that question directly, Jesus made use of the occasion to teach three great lessons about the requirements to attain salvation: (1) striving hard or making serious efforts to attain it because of the narrowness of the door (13:24); (2) the urgent attention to be paid to attain it because of the shortness of time left for the door to be shut (13:25); and (3) careful examination of our hearts to see whether we really live by the values of the gospel, because once the door is shut it will be shut for ever (13:28-30).

May be the question asked by a certain follower was a wrong question. He should have asked not how many will be saved, but how can one save oneself. Jesus said that salvation required an earnest ‘striving.’ The Greek word used for striving implies the great efforts, struggles and agonizing exercises done by athletes to win their medals. This sort of rigid exercise is needed to attain salvation because the door is narrow and exclusive, and not wide enough to include everybody. Here Jesus might have referred to himself as the one and the only door through which one could reach the Father. This corresponds to what he says in John’s gospel that he is the way, the truth, and the life. No one comes to the Father except through him (Jn 14:6). Or, in another place he says: “I am the gate. Whoever enters by me will be saved” (Jn 10:9).

By asking his followers to enter through the narrow door or gate, Jesus also might have referred to the sacrifices, suffering and trials involved in following his way that led to salvation. The very fact that Luke placed this saying of Jesus as he was heading towards Jerusalem to suffer and die a sacrificial death on the cross (13:22), indicates that a disciple should be willing to walk through the same narrow path. Here Jesus might have referred to what he had said in another place: Attainment of salvation does not depend on calling him ‘Lord, Lord,’ but striving to do what he tells his followers to do (Lk 6:46). It involves not only coming to him and hearing his words but also acting on them (Lk 6:47). It also involves walking with him to Jerusalem (as he himself was heading towards it at the moment) to face suffering. He said that salvation required hard efforts because many would try to enter but would not succeed (23:24). Why? The reason was that Jesus did not know them really though they ate and drank with him (23:25-26). They knew him only casually, but were not so intimate with him. They did not take the gospel to heart and never bothered to be constantly converted to its values.

Though the door to salvation is very narrow, it is always open and there is a possibility of entry for everybody because of the ample opportunities given by God. But when all opportunities are exhausted, finally it will be closed. Once the door is shut, any amount of pleading that one was physically close to Jesus, ate and drank with him ( probably refers to Eucharistic meal) and belonged to a particular race would not work (13:25-27). In spite of all these privileges, the Lord would not remember even where the knocker at the door came from (23:25). Here Jesus might have referred to his second or final coming to judge the world at the end of time. In God’s heavenly Kingdom there would be the great patriarchs – Abraham, Isaac and Jacob – and all the prophets (13:28), not because of their status as patriarchs and prophets of Israel but because of their faith-commitment. Besides, there would be people from east and west, north and south (13:29). These late-comers from all nations were the Gentiles with whom the Church’s mission was very effective (in Luke’s community). But many among the first-comers who thought their ethnic origin or lineage or religious traditions would guarantee a seat for them in the Kingdom of God would lose it. Instead, the people whom they despised and rejected – tax-collectors, sinners and Gentiles – would gain their seats because they entered through the narrow door that led to Truth and Life (Jn 14:6). Thus, some of those who were considered last would become first to enter God’s Kingdom and some of those who were called to be the first would become the last ones (23:30).

4.    Application to life 

Jesus tells us in today’s gospel that we should not be very casual about our salvation so as to give it a half-hearted attention. Instead, we should feel the pinch of struggles and sacrifices involved in attaining it. It is like the efforts involved in entering through a narrow door. If you ask the athletes who win a gold medal in Olympic Games about the secret of their success, I am sure, none of them would say: “I took it easy. It was a great fun like eating a piece of cake.” All of them must have kept the gold medal as the focus of their life and gone through rigorous and ‘agonizing’ exercise to achieve this goal. The word used in Greek language in today’s gospel for ‘striving’ to win salvation also means ‘agonizing’ efforts like striving after this Gold Medal.

Though the Kingdom of God or salvation is a free gift of God offered to all, including the worst of sinners, we have to respond to it by repentance and sacrifices. Living out our faith in Jesus often involves a struggle and walking the narrow way of the cross, sacrifices and trials even up to Calvary. We must make ourselves worthy of the gift of salvation by struggling to overcome evil with good all throughout our lives. We have to strive or struggle at all moments to make a decision in favour of Jesus. When we decide to stand by Christ’s values at any cost, sometimes we have to enter through the narrow door of opposition, ridicule, sacrifices, loneliness and lack of support. To resist secular values such as materialism, consumerism, power-mongering, money-mindedness, status, etc., we need to everyday strive to say ‘no’ to these values, be willing to swim against the general current and walk through the narrow door of sacrifices or suffering. It is going to be a fight – a painful strife or struggle against all the anti-Christ or anti-gospel forces in the world.

We have to combat against not only all the worldly or secular forces outside us but also our own sinful nature (or to use St. Paul’s language, the forces of the “flesh” inside us). There are friends, companions and ‘well-meaning’ neighbours and relatives who tell us: “There is nothing called sin. Nowadays, who bothers that ‘religious stuff.’ All are doing that thing you call sin.” Jesus asks us to strike at the root of our indifferent attitudes and tendencies towards making compromises with the worldly standards.

It is not enough to have a causal acquaintance with Jesus. Nor is it enough to say that we are regular church-goers and pay your dues to the church unfailingly. That does not earn for us a free pass to enjoy eternal salvation. We need to enter into more and more, deeper and deeper intimacy with him and grow day by day in holiness. Instead of trusting in our own merits of church-attendance and saying “Lord, Lord” mechanically, we are called to trust in Jesus who is the only ‘Door of Salvation.’ This will surely involve a daily ‘striving’ or struggle against all the anti-gospel or worldly forces. More than making efforts to know about Jesus we need to know Jesus by trying hard to practice his gospel-values. Till the end of our days on earth, each day we should strive to enter through that narrow door, the door of unshakable faith in God and service to humanity as taught and lived by Jesus. This is the sure way of earning a ‘seat’ in God’s Kingdom to sit at table with Abraham, Isaac, Jacob and all the prophets (13:28).

Our struggle to attain salvation also involves a regular approach to Jesus as broken-hearted sinners and begging for his mercy by repentance. We should keep our struggle alive and active till the Lord will one day shut the door of our life as he comes to judge us. Salvation is not a light matter; it requires hard efforts and an urgent attention! Therefore, instead of asking about other people, “Will they be saved?” each one of us must ask whether I will be saved. Today’s gospel invites us not to remain a Christian for name’s sake and superficially attend church out of routine or for social respectability, but to be converted to the way of the gospel so that we shall not be shut out at the end. Therefore, today Jesus warns us not to falsely assume that we shall automatically become members in the kingdom of God just because we are baptized and claim to be Christians. Heaven is not guaranteed to us just because our name is written in the baptismal register, or we proclaim Christ’s name in preaching and worship or participate in the Eucharist (or to use the gospel words, eat and drink with him, 13:26). If we spend one or two hours with Jesus on Sundays and stay far from him rest of the days, we will not be easily recognized by him because of lack of familiarity./.

The Jews in Jesus’ days wrongly assumed that they would automatically be included in the Kingdom of God just because they were descendants of Abraham. Many of the Jewish rabbis held the view that all Israelites would be saved except a few who were deliberately breaking God’s laws. Jesus tells his listeners in clear terms that their position as chosen people does not automatically guarantee their entry into the Kingdom of God. Secondly, he states that that many Gentiles “from east and west, north and south” (that is, from all nations) would gain membership in God's Kingdom. But the chosen people could be excluded if they refused to strive to enter by the narrow door or the only door, that is, himself. 

If that is the case, will it be different for religious leaders of our times? Just as Jesus said that the Jews were wrong in their assumption, he tells us also the same. The same thing may happen to us if we do not make efforts or sacrifices to live the gospel seriously. Finally, when the door will be shut, any amount of knocking at the door saying, “Lord, open to us,” will get the only reply: “I do not know where you come from” (13:27). So now is the best opportunity for us to grow in holiness and move from casual acquaintance with Jesus to a personal and intimate relationship with him, to move from negligence to careful attention to our spiritual growth. The stakes are so high and irreversible. Another danger for us – especially for those among us who have gone through long years of religious training in the fields of theology and spirituality – is to relegate religion to academic and theoretical discussions only, or to take it rationally on head-level only. It is not enough to listen to spiritual talks and homilies to get new ideas to preach to others, but we must apply its contents first to our own lives.

We are often tempted to avoid this narrow road (door) and prefer to walk through a broad way of pleasure, worldliness, opportunism, comfort and convenience. It is something like the pleasure of driving on the ‘Four-lane Highway’ and avoiding the narrow lanes. All of us are so much attracted to the modern ‘comfort culture’ that we cannot suffer even the little inconveniences, discomforts and hardships which our ancestors were used to. Our comfort culture leads to the following highway as opposed to the narrow way of Christ: avoidance of all hardships and sacrifices to realize our life’s mission; unwillingness to take even smaller risks or to suffer for a cause; a desire for seeking guarantees and securities before venturing into any new field of activity; refusal to go to places where all the modern comforts and facilities are lacking; and compromises with corrupt ways of the world in order to avoid personal inconveniences and troubles.

5.    Response to God's Word

Do we experience the struggle or fight in our minds, families and workplaces when we have to resist secular values in order to be faithful Christian disciples? Is there a tendency in us to avoid or evade all crosses (sacrifices) and selectively follow only those teachings of Christ that suit us or are convenient to us? Have we become victims of modern ‘comfort culture’ in such a way that we always look for personal comforts and conveniences at the cost of others? Are we ready to sacrifice some of our comforts for the sake of a noble cause, social service, promoting gospel values and opposing evil forces?

6.    A Prayer

God of salvation, you want that we become worthy of your gift of salvation by struggling to overcome evil with good throughout our lives. Give us the strength to uphold Christ’s values in the midst of secular values.  Give us the courage to enter through the narrow door of opposition, sacrifices, suffering and lack of support in order to live out our faith in Christ. Grant that we may take the present moment seriously as another opportunity given by you to be converted  to the gospel values before ‘the door is shut’. We make this prayer through Christ our Lord. Amen.

Assumption of the Blessed Virgin Mary (C)

   Assumption of the Blessed Virgin Mary (C)

Readings: (1) Rev 11:19. 12:1-6.10 (2) 1 Cor 15:20-27 (3) Lk 1:39-56

                               15 August 2022            

[N.B.: Exceptionally, for our reflections today, we are including all the three readings.]

1.  Theme in brief

Fidelity to our vocation and victory over evil forces

2.  Focus Statement

Mary’s Assumption into heaven symbolizes our own hope of winning a final victory over the forces of evil and death with unshakable faith in God’s promises and by remaining faithful to our vocation like her.

3.  Explanation of the text

Today’s first reading speaks about the vision of John regarding a great portent or sign of the woman that appeared in heaven (Rev 12:1). The woman refers to the Church, the Mother of all the faithful. Her crying out in birth-pangs (Rev 12:2) refers to the pain of persecution and opposition which the Church has undergone from the beginning until now as she ‘gives birth’ to the child. The child is none other than Christ himself (Rev 12:4-5). Symbolically, giving birth to Christ also means giving birth to his values in the world. The red dragon that wants to devour the child as soon as it is born (Rev12:4) symbolizes the devil, and refers to all evil forces of the world that are opposed to the Messiah or his values. The seven heads, ten horns and a tail of the dragon, which can bang one-third stars to the ground (Rev 12:3-4), symbolize the tremendous capacity of evil forces to cause destruction and harm. The conflict between the woman and the red dragon symbolizes the conflict between the good (Gospel values preached by the Church) and evil forces opposed to those values.

In the second reading, Paul says that Christ has broken the bondage of death by his resurrection. He gives us the assurance that we who belong to Christ will also share his final victory over death. Death is the last enemy to be destroyed by him at his Final Coming (1 Cor 15:26).

In today’s gospel, Luke mentions that Elizabeth calls Mary “blessed” twice (1:42 and 45): first because of the fruit of her womb, or her bearing of the Divine Child in her womb, and secondly because of her faith in the fulfilment of God’s Word. Mary, in her Song of Praise (known as “Magnificat”), says that all generations will call her blessed because the Almighty has done great things for her (1) by lifting her up from her lowly state instead of lifting up the powerful ones (1:52); (2) by remembering his mercy that lasts from generation to generation (1:50, 54); and (3) by his fidelity (faithfulness) to fulfil the promises made to Abraham and his descendants (1:55). Further, as Luke mentions in another place, Mary is blessed because she is not only the Mother but also an ideal disciple of Christ. As an ideal disciple, she not only hears the Word of God but also keeps it or obeys it in faith (11:28).

4.  Application to life 

Ooriginally the figure of the woman in conflict with the dragon mentioned in today’s first reading referred to the early Church that was under persecution. But later on in Catholic tradition this woman came to be identified with Mother Mary since she exemplifies all the characteristics of the Church so well. Therefore, the figure of the woman clothed with the sun primarily refers to the Church and is only secondarily applied to Mother Mary. From her beginnings till today, the Church undergoes persecution and opposition because of Christ and his values. Just like the situation of the pilgrim Church, Mary’s life was also a pilgrimage of faith. In her faith-journey, she had to constantly struggle with the ‘dragon’ (that is, evil forces operative in the world) to fulfil her vocation and mission on earth. Her faith was severely tested during this combat with the satanic forces symbolized by the red dragon. These are some of the evil or satanic forces Mary faced in her life-journey: (1) to conceive and bear a child as a virgin – one of the strictest taboos in Jewish society in those days; (2) an Emperor’s (Augustus’) order to go to one’s own town for census-registration during the last stage of her pregnancy; (3) the rejection by her own people at the time of her delivery in Bethlehem; (4) the flight into Egypt like a refugee to save her child from the killers sent by Herod; (5) loneliness after Joseph’s death and departure of her Son to do his Father’s work; (6) criticism and opposition to her son by the Jewish religious leaders; (5) and crucifixion of her innocent son like a criminal.

Though these ‘dragons’ tried their best to ‘devour’ her faith in God and win a victory over her, by remaining faithful to her original ‘yes’ (known as ‘fiat’) to him, Mary won a victory over them (Lk 1:38). Though she did not understand God’s ways fully and how his promises would be fulfilled, she believed and trusted that God’s Word would be fulfilled in ways known to him alone. Our faith and obedience are also severely tested like Mary’s, as explained above, when the happenings go quite contrary to our expectations and plans. Mary had already submitted herself to obey God’s Word as a servant (handmaid) would obey her Master (Lk 1:45). By submitting herself to his holy will, she allowed herself to be led by God who alone would guide her destiny. As a reward to her total fidelity, God did not allow her body to undergo decay at death. After the completion of her earthly life, she was assumed body and soul into the glory of heaven, and was totally liberated from evil.

Today also, there are so many evil forces waiting for a chance to devour the good in us and destroy Christ’s values in the world. These forces have tremendous capacity to destroy good conduct, virtues and spiritual values in us, just like the capacity of the red dragon mentioned above. They always wait for a chance to force us to the abyss of darkness. Think of the evil influence of the mass media on us (especially on our children) that propagate violence and crimes. Taking a cue from Mary’s Magnificat, in which she announces the downfall of the proud and the powerful (Lk 1:51-52), we need to continue our fight against corruption, pollution and other forms of environmental degradation, consumerism, terrorism,  injustices, crimes against humanity, etc., even if it may displease the powerful, or sometimes our neighbours and friends. Sometimes we may have to suffer persecution and opposition like the birth-pangs of a mother for our testimony to Christ’s values (such as honesty and truth). Mary’s assumption has a strong message for us that in our struggle with the forces of evil, corruption, decay and death, we have to imitate her unshakable faith in the fulfilment of God’s Word and, like her, overcome these forces with the strength of faith.

For example, in some parts of the world when the missionaries work for social justice they are accused as communists, or when they create awareness among the poor and the downtrodden (who belong to other faiths) about their human rights and dignity, they are accused as proselytizers or anti-nationals. The ‘red dragon’ or evil forces continue to devour the values of Christ, such as justice, peace, fraternity, liberty and human dignity. Just as they caused ‘birth-pangs’ (persecutions) to the infant Church and in the faith-journey of Mother Mary, they continue to do the same to the Church and her children even today. We know that many of Christ’s values directly contradict the normal way of thinking in the world. Let us take one example: For the world forgiveness of enemies is weakness and foolishness; if ever we forgive our offenders, it should be done with certain conditions.  But for Jesus forgiving an offender without any condition is a revolution of love. Mary too announces this revolution of love which contradicts the world’s ways: Normally the powerful sit on thrones, but she says that God lifts up the lowly to the thrones (Lk 1:52); normally the rich have their stomachs full, but she says God sends them away empty and fills the hungry with good things (Lk 1:53).

As Mary is twice called ‘blessed’ by her cousin Elizabeth in today’s gospel, as St. Paul also says in his letter to the Ephesians, we too are blessed in Christ with every spiritual blessing from the moment of our baptism (cf. Eph 1:3). As she bore Christ in her womb and gave birth to him, our baptismal vocation is also to become “Christ-bearers” and spiritually give ‘birth’ to Christ or to his values in the hearts of people around us. Today’s first reading begins with a vision in which John sees God's temple in heaven being opened and of the Ark of the Covenant seen within it (Rev 11:19). In Catholic tradition (cf. her Litany), Mary is called the Ark of the Covenant because she bore Jesus within her, or she treasured God’s living Word within her, just as the Ark of the Covenant placed in a special tent during the desert-journey of Israelites symbolized for them God’s presence and faithfulness to his covenant. We too like Mary become the Ark of the Covenant when we become signs of Jesus’ presence in the world by loving and serving the needy not in theory but in practical ways as Jesus loved and served – by doing good to the needy, feeding the hungry, taking care of the sick, and by serving the poor and the neglected. In today’s gospel, Mother Mary’s setting out and going “in haste” to serve Elizabeth (1:39-40) exemplifies her proactive concern for the needy neighbour. This ‘haste’ indicates her eagerness and zeal to render service to her cousin in her difficulty without any request from her side – just because of her sensitivity to Elizabeth’s needs at that time. Today’s feast motivates us to imitate the model of charity given by Mary and, like her, remain faithful to our mission of joyful but sacrificial service.

Finally, today’s feast is a feast of hope for all of us. We too are destined to be where Mother Mary is. This feast fills us with hope in various ways: (1) that we too will ultimately triumph over or be totally liberated from sin and eternal death; (2) that we too will be raised body and soul like her in the final resurrection of the body; (3) that we too will get her reward of heavenly glory if we live a life of fidelity to our vocation and mission of giving Christ to the world. The resurrection of the body, by which our last enemy (that is, death) will be destroyed, is assured to us at the Final Coming of Christ as mentioned in today’s second reading. This hope is the antidote to the feeling of despair and hopelessness that is spreading like a cancer in modern society. Today quite many people experience emptiness in spite of having plenty. Mary opens for us the door of hope and teaches us how to progress in its path: by trusting in God’s Word and the fulfilment of his promises; by allowing ourselves to be guided by his Word; and by doing his will even in times of trials and tribulations. We plead with Mary to pray for us that no worldly powers may rob us of our hope. May she lead us to Jesus who is our Hope.

5.  Response to God's Word

Do we respond to God’s Word with a deep faith in the fulfilment of God’s promises even against all odds, as Mary did? Do we try to find out God’s plans for us by reflecting on God’s Word and entrusting ourselves to God’s care for their fulfilment? Are we faithful like Mary to our life’s call and mission? Are we faithful like her to the mission of defeating evil with good and becoming bearers of Christ’s values in our world, in spite of opposition or intimidation? When we face so much evil around us, instead of giving up the fight, do we sometimes flee to ‘wilderness’ (Rev 12:6), i.e. take recourse to prayer and solitude to be spiritually nourished by God?

6.  A Prayer

Lord, today, our soul magnifies you and our spirit rejoices in you our Saviour, because you have looked with favour on the lowliness of Mary your Handmaid. You have really done wonderful things for her by calling her to give Jesus to the world. By submitting herself to your holy will, she allowed herself to be led by you. As a reward to her total fidelity, you assumed her with body and soul into the glory of heaven. In our struggle with the forces of evil, corruption, decay and death may we imitate her unshakable faith in the fulfilment of your Word and triumph over these with the strength of faith. May we cooperate with your grace like her, so that we too may share her reward of heavenly glory. Amen.

20th Sunday of Ordinary Time (C)

 Twentieth Sunday of Ordinary Time (C) [Lk 12:49-53]

14.08.2022

Jesus’ Message Brings Fire and Causes Division

Readings: (1) Jer 38:4-6.8-10 (2) Heb 12:1-4

1.    Theme in brief

     To be fired with zeal for God’s Kingdom and its consequences

2.    Focus Statement

Like Jesus, we are called to burn with ardent desire for God’s Kingdom in our hearts, and be willing to make any sacrifices including facing division within our own families for its sake.  

3.    Explanation of the text

In today’s gospel, Jesus speaks about three aspects of his mission: (1) The purpose of his coming into the world (his mission) was to bring fire to the earth (12:49). (2) The means to achieve this mission was his sacrificial death on the cross which he called a sort ot ‘baptism’ – of course, not by water but by blood (12:50). (3) The consequence of that fire would be a division within one’s own family (12:51-53).

If taken literally, Jesus’ statement in today’s gospel that he came to cast fire on the earth and cause division in families rather than peace and unity is shocking because it contradicts all that he stands for. The symbolism of fire has various meanings in the Bible, such as the presence and the glory of God. In the context of today’s gospel text, probably it signifies the purifying and destructive aspects of Christ’s gospel message. His message is meant to purify human mind from evil and burn or destroy all the evil that goes against God’s will and God’s way of thinking. Secondly, it also may symbolize Jesus’ burning zeal to see to the realization of his Big Dream or Great Project, that is, to establish God’s Kingdom here on earth. This desire was burning like a fire in him and he wished to enkindle the world with its glow (12:49). Finally, fire also signifies God’s judgement associated with the coming of the Messiah. Jesus’ saying about casting fire on the earth could also imply that with his coming, God’s Kingdom had come on earth. He called people to respond to this message which was also a message of salvation. Thus, basically he came to save people and not to judge or condemn them. But at the end of time, he would come to judge those who rejected his salvation.

The burning desire in Jesus to establish God’s Kingdom on earth motivated him to undergo a ‘baptism’ – literally, a plunge or immersion in water. But in this context Jesus must be referring to his immersion in blood, that is, his suffering and crucifixion in obedience to God’s will. In other words, he was willing to pay the price of his blood through his sacrificial death on the cross to accomplish his mission of saving humankind. This was his ‘baptism with fire’ about which John the Baptist predicted when he baptized Jesus in Jordan (Lk 3:16). It is clear, though Christ came as the Prince of Peace, this peace would be established by going through a painful ‘baptism,’ not of water but of blood. Jesus also spoke about the stress that he was under, until his baptism of blood was completed (12:49). Though this thought caused him great mental agony, still he longed to go through this painful path because it would lead to his resurrection and our salvation.

Jesus’ message did create in his time and continues to do so in our times a division even within one’s own family (12:51-53). Though he is the greatest messenger of peace, he may become the source of division even within families – where the union based on blood-relationships and mutual bonds is so strong – if some in the family profess him ardently and uphold his values firmly, whereas the rest of the family members reject him and his values. His peace cannot be achieved by compromising with evil or evildoers. Evil forces normally do not submit to Jesus or get converted to his values quietly without posing a challenge to the good forces; hence some sort of unrest or conflict is sure to emerge even within family relations such as father-son, mother-daughter, mother-in-law-daughter-in-law, etc. In other words, a struggle can ensue within one’s own family leading to a division or breaking up of human relations as members decide either for or against Christ and his values. 

Jesus wanted his disciples to consider loyalty to him and to the cause of God’s Kingdom above all other loyalties or relationships, including family or kinship relationships. As the prophet Micah said long ago, Jesus also insisted, when the question of loyalty to his teachings came, one’s enemies could be members of one’s own household (Micah 7:6). He also spoke of a type of polarization that might take place among people of the same household because of him or his message of the Kingdom. It is not “one against one,” or “one against four,” but “two against three” and “three against two” (12:52). This expression seems to suggest that those who would come to faith in him would find a new bond to join together because of their common faith; and equally those who would reject him would also join together to oppose those who would accept him. Their common opposition to Christ would become the basis of their unity to oppose Christ.  

4.    Application to life 

Fire, baptism and division are the three main issues in today’s gospel. Jesus called his vision for a new society the Kingdom of God. He was fired with zeal, a burning desire or enthusiasm for the realization of that vision. He was burning with a passion of love for humans, especially for the poor and the sinners. The desire to save humankind was burning within him so strongly that he was longing to take baptism of blood (i.e. willing to undergo crucifixion). He longed to set the world on fire with love and destroy evil, hatred and lovelessness. Today’s gospel invites us to examine ourselves whether this fire has caught our hearts. Unfortunately we (his followers) tend to reduce religion to religiosity, that is, only pious practices, rituals, novenas and traditions, without showing a public zeal, passion and commitment for his values. Jesus is still longing to see when his disciples will be fired with the same fire of love, and when the world will be set on fire by them. Once this passion for loving others as Jesus loved us is taken away, Christianity loses its sting and becomes merely sugar-coated piety and religiosity.

Today’s gospel message disturbs us if we live a life without a definite purpose influenced by Jesus’ vision. If we have a cause or dream to be realized like that of Jesus, we will do our best or go to any extent to realize it. We may have to undergo several ‘baptisms’ (that is, trials, suffering and sacrifices) to realize this dream. Once we have SOMETHING or SOMEONE to live for and die for, and are fired with enthusiasm for that cause, we can bear any hardship. A person without enthusiasm is without any vitality and merely exists instead of really living. According to Robin Sharma, such a person dies at twenty and is buried at eighty. He further says, “The saddest part of life lies not in the act of dying, but in failing to truly live while we are alive.” He further says: “We must live our life by choice rather than by chance.”

As Christians, we must choose to live with a passion for Christ and his cause. Otherwise where is that fire burning in us? We have to ask ourselves whether we use our dormant energies for service, reconciliation, seeking out the lost, showing mercy towards sinners, caring for the poor and the neglected, etc. The studies conducted by psychologists show that many of us keep most of our potentialities buried inside us and do not use them to the fullest extent. Sadly enough, this is true not only of lay people but also of priests and religious, because of sufficient number of loopholes in their diocesan and congregational structures and systems that make them less accountable. Only those who are determined to live their life with a difference against all institutional odds are able to swim against the general current and make an impact on others. This kind of impact naturally builds up God’s Kingdom and is a contribution to the fulfilment of Jesus’ dream.

In another sense, Jesus’ message is like a fire which can destroy evil (sin) by a change of heart, and can cause division between good and evil, godly and ungodly ways, truth and untruth, love and selfishness. Like Jesus, if we want to bring about reform, renewal and transformation in society, we have to condemn evil and unjust social structures. If we do so, we are sure to cause divisions and conflict. Some will support, some will oppose us. As described above, normally those who are opposed to Christ and his values will club together because of the common enemy they find in us. Thus, living a life of faith may disturb the status quo, vested interests and may go against the prevailing social current and customs or traditions. When we are confronted with values that conflict with the gospel, then all come to know who or what is our first choice from the sides we take. These sides are sharp: either for Christ and his gospel-values or against him and his values. There is nothing in between.

This conflict or disturbance takes place in several areas: first of all in our hearts, families, society and nation. In this struggle, we take sides. Since Jesus highlights the division within our own families in today’s gospel, let us take it first. Though strange, it is true: the Gospel of Christ can divide men and women, husbands and wives, parents and children. Even within the same family father takes the side of truth and the son takes the side  of untruth or vice versa; mother-in-law takes the side of good and daughter-in-law takes the side of evil or vice versa. Truth often causes division even within four walls of the family! For instance, take the case of a young girl who gets pregnant before marriage and wants to abort the foetus in her womb to save her honour in her society (as is the case in traditional societies in many parts of the world). But her mother wants to save the foetus because she believes that destroying a life in the womb is a grave sin.  Naturally this causes a rift or division between mother and daughter, and other members of the family also may take one of the sides. If the father supports his daughter and favours an abortion, and two more daughters support their mother, it will be exactly “two against three,” as Jesus said. In another case, if a father tells his son to attend church on Sundays but the son thinks that God is in his heart and not in the church alone, both father and son will be divided against each other. Today Jesus tells us that loyalty to him and his values or an ardent following of him must take precedence over loyalty even to family ties.

Even our service to the poor and the downtrodden may create a division in society. When our social services are not beneficial to the rich and the powerful but only empower the poor and the weaker sections of our society, the former may turn against us. We notice that within our families, neighbourhood and village communities also there are divisions between those who live by Christ’s values and those who do not; those who practice their faith fervently and those who do not. Though religious or consecrated life in the Church is a way of living the gospel in a radical manner, even among the religious, there can be conflicts among those who really live the gospel radically and those who would like to dilute their religious consecration by aping the secular values. It is natural that tensions and conflict can take place in such cases even within the family – all because of Christ!

The division mentioned by Jesus takes place not only in the line of blood-relationships, but also in the line of authority of parents over their children and mother-in-law over her daughter-in-law. Normally, Christians are supposed to obey all legitimate authority, especially of their parents. But, if parents/ religious superiors command anything that goes against the values of the gospel or moral principles, then allegiance to Christ should take a precedence over these authorities. Again this decision may lead to a division in the family or religious community. Actually speaking, in biblical sense, to give prominence to anybody or anything higher than God or above God is a form of idolatry.  In today’s gospel Jesus challenges us to examine who we love, and who we are loyal to above everything else – God, or our family and kinship relationships.  As disciples, Jesus invites us to give a higher loyalty to him than our own family or kith and kin. In the bargain, we may incur the wrath of our own family members. We should not knowingly offend our family members by our bad and unacceptable behaviour. If our family members are offended by the values of the gospel we practice or object to such conduct, then we must be prepared to face opposition or hostility from those family members. Are we willing?

5.    Response to God's Word

Are we fired with the same zeal and enthusiasm of Jesus for service and transformation of our society? What is our passion and commitment for eradication of social evils and transformation of human society? Are there sparks of Jesus’ passion for his vision and mission or His fire in our behaviour and actions? Are we ready and willing to face a division and conflict even within our families and friendship circles for upholding the gospel-values and moral principles such as respect for the sacredness of life, honesty in private and public life, upholding the integrity of God’s creation, or allow the fire of the Gospel to extinguish? Do we purposely try to extinguish this fire since it disturbs us so much? Does loyalty to family ties take precedence over loyalty to Christ in our behaviour?

6.    A Prayer

Jesus, you were fired with zeal and a burning desire for the realization of your vision of God’s Kingdom. You were longing to undergo a baptism of blood to realize it. May your love consume us and transform our lives that we may truly desire you and your gospel-values more than anything or anybody.  We are so sorry for allowing the fire for your love to extinguish in our behaviour and actions. We repent for the times we allowed loyalty to our family ties to take precedence over loyalty to you and your values. Fill us with the fire of your Spirit so that we may show the same zeal and enthusiasm for service and transformation of our society, and be willing to make sacrifices for your cause. Amen.