Feast of All Saints (C)

 All Souls Day [Jn 11:17-27]

(Commemoration of All the Faithful Departed)

02 November 2022

Jesus is the Resurrection and the Life

Readings: (1) Wis 4:7-15 (2) 1 Thess 4:13-18

N.B.: These reflections can be adapted to any of the optional readings given for this day in the Lectionary or Liturgical Calendar [‘Ordo’].

1.    Theme in brief

Living in spite of death

2.    Focus Statement  

Jesus gives the gift of divine (or eternal) life to those who believe in him and those who receive this gift shall never die spiritually, even if they die physically.

3.    Explanation of the text

Raising Lazarus from death by Jesus in today’s gospel text gives the message that he has the power to free those who believe in him from the bonds of spiritual or eternal death. This freedom is the gateway to the full blossoming of eternal life (since for John it already begins at baptism) and the hope of the final resurrection.

Jesus’ dialogue with Lazarus’ sister, Martha, is meant to reveal his identity as “I am the resurrection and the life” (11:25). Already in the beginning of his gospel John has stated that Jesus has the life of God in its fullness, because of his oneness or unity with the Father (1:4). That is why he is the Life itself (14:6). And that life of God (called eternal life since God himself is eternal), he shares with those who “believe” in him already in their present life. But the complete blossoming of that life will take place when Jesus will raise those who believe in him on the last day, that is, will give them a share in his own resurrection after death (6:44,54).

The self-revelation of Jesus as the resurrection and the life in this text implies that he fully shares the power of God over life and death. The power which death holds over people to separate them from God and his divine or eternal life is defeated by Jesus’ resurrection. He claims that he is able to raise people from death to life on his own, now itself, as well as at the final resurrection of all the dead. But there is a condition – put by Jesus to Martha – to apply this experience to individuals: "Do you believe this (11:26)?" In John’s gospel “to believe” means to be personally attached or committed to Jesus and put one’s trust in him. Faith in Jesus creates such a close communion with him that divine life which is in him flows into believers. And physical death cannot cut off that life. Since the believer is in close union with Jesus who is the Life, how can this spark of divine life be extinguished with death? One who has faith lives even after death, in fact never dies in spirit (11:25-26).

Jesus brings the gift of divine life to those who believe in him so that those who receive it shall never die spiritually, even if they die physically (11:26). Physical death is not the end of their life, but a gateway to another life (spiritual and eternal). The believers share not only in divine life here on earth but also, because of his triumph over death, in his resurrection hereafter also. In other words, believers in Jesus will experience resurrection because, death cannot defeat the life of God (1 Cor 15:53-57). Hence, death’s curse and sting is removed by him.

4.  Application to life                     

For many Catholics, All Souls Day is a day of prayer for the ‘eternal rest’ of the dead in their families. If we ask any of them, the reason for such prayer, naturally many of them would say that their prayer helps the dead to go to heaven from a state of purification called purgatory. Of course, this is true according to the teachings of the Catholic Church. But besides this, there are other reasons – not sufficiently emphasized or known to many – why we should pray for the faithful departed:

(1) Our prayers for those who have died marked with the sign of faith are an expression or sign of our close relationship or bond that connects us with them even after death. They are an expression of our faith that death cannot break the spiritual relationship we establish with our Christian brothers and sisters at the time of baptism. All the faithful departed, though dead are still spiritually living with us. In the tribal society of my region, this communion with the dead is expressed in symbolic and anthropomorphic ways, such as offering of food and drink to the dead, calling back the spirit (or shadow) of the dead and enthroning it at the fireplace and (if they are not Christians) offering of animal sacrifices in honour of the dead on important occasions. Jesus has only purified the traces of immortality already present in many cultures. He has explained that the departed ones do not possess a physical body like us but spiritual bodies like angels that require neither food and drink nor need to get married (cf. Mt 22:28-30). Since our communion with them is essentially spiritual, we express it by praying for them and offering the Eucharistic Sacrifice for their repose and purification. The saints in heaven also keep up this spiritual relationship with us by continually interceding with God on our behalf. Thus, whether we live or die, we are one in the Lord.

 (2) Secondly, All Souls Day is a great day of remembrance and loving gratitude. Our prayers and Eucharistic Sacrifice are signs that we have not forgotten the love and service of our departed brothers and sisters when they were with us, and are united with them with an unbroken bond. Especially today we recall to mind all that they did for us, for our families/ the Church / Religious Congregations/ human society and praise God for it. At the same time our prayer and Eucharistic Sacrifice are the best ways of showing our love and gratitude towards them. They are no more with us physically, but the love and service we received from them lives forever in our hearts. As Jesus has said in his dialogue with Martha, even though they have died, they never die in spirit; they live forever in our memory (11:25). The values they lived and proclaimed (both in words and deeds), the sacrifices they made, the positive influence they exerted on us continue to live far beyond their death. Hence, All Souls Day opens for us a floodgate of memories. We can only exclaim: “How great is our God who has done wonderful deeds for us through so many loved ones from generation to generation!”

Today’s solemn commemoration of the faithful departed, besides praying for their eternal repose, should generate in us thoughts about our own death. The Church reminds us that when we die, we too, like the faithful departed, shall complete the process of dying with Christ and rising to new life begun at baptism. She invites us to reflect on this paschal character of our death and gives us the hope that we shall be with Christ and share in the glory of his resurrection forever. This hope helps us cope with life, since it can sustain and support us in times of suffering and crisis. It gives a meaning to all the suffering, sorrow, pain and struggles of life. We firmly believe that our sufferings will not be in vain and an unimaginable reward is awaiting us. As St. Paul says, they are not worth comparing with the glory to come (Rom 8:18). If we hope for the ‘Gold Medal’ (heavenly reward) in life’s race, we have to go through a rigorous exercise of trials, suffering, struggles and hardships. Suppose we have no hope of getting any reward, why should and how can we suffer with serenity at all? It will be a harsh and horrible suffering with nothing to hold on.

This reflection makes us realize that this world is not our permanent home, and our earthly life is a pilgrimage to God. The impermanence of earthly life makes us ponder about the meanness or foolishness of getting excessively attached to worldly possessions, and putting our full trust in them, instead of God who alone is our security. Considering the shortness of our earthly life, we have to wage a continuous war against evil and ungodly ways, and always be prepared to meet the Lord whenever he calls us. As we live, so we die! Our participation in the death and resurrection of Christ begun at baptism spurs us to go on dying constantly to our sinfulness and selfishness, so that we can fully participate in his resurrection at our death. When we profess our faith in the resurrection of the body we proclaim that both our body and soul are destined to find fulfilment in God. Our faith in the power of Christ’s resurrection enables us to invoke its power when forces of death (such as calamities, trials, temptations, loss of job or loved ones) close in on us.

Our profession of faith and hope in eternal life, especially on this day, should motivate us to live our earthly life as best as possible, because it is a preparation for eternal life with God. If so, we should always aim at qualitatively different type of life, different from merely working, earning, eating, drinking and making merry. Quality of life is not measured by the quality of our goods, furnishing, machinery and latest electronic gadgets, but by the quality of our love, service, dedication, relationships and contributions to human life or society. What is the use if the quality of our material goods goes higher and higher every year and the quality of our relationships and commitment goes lower and lower? We should not be satisfied with mere physical existence, but have a passion (a strong feeling or commitment) for life, peace, truth, etc. We are here to find fulfilment, to be happy (joyful), to radiate love, to love with a passion, and to share that love. If we do not live a life of purpose, and do not live it enthusiastically, we should be guilty of living a wasted life.

Jesus himself becomes our resurrection by his promise to liberate us from spiritual or eternal death and raise us up to everlasting life. St. Paul describes spiritual death as “being alienated from the life of God” (Eph 4:18) or lacking God’s life. Serious sins cause spiritual death – separation or alienation from God’s love or death of divine life in us. Jesus is the Resurrection since he has the power to give spiritual life to the physically dead. He is also the Life since he prevents spiritual death of those who put their faith in him. Our faith in the power of Christ’s resurrection gives us strength to win a victory over eternal death, just as Christ has won at his resurrection. A person who accepts Christ as the resurrection and the life cannot live a meaningless, loveless and hopeless life. Just as Jesus asked Martha, he asks us today: “Do you believe this” (Jn 11:26)? In other words, he asks us whether we put our trust in him and his promises. Echoing Martha’s reply, we say: “Yes, Lord, I accept in total trust that you are the revelation of God’s boundless love for me and commit myself wholeheartedly to you as the one coming into the world” (cf. 11:27).

5.  Response to God's Word

How strong is our communion with the faithful departed? Does our faith in eternal life and resurrection of the body motivate us to run the race of life with full vigour or to fight a good fight of the faith (1 Tim 6:12) in order to win the prize or crown of heavenly reward (2 Tim 4:7-8)? To gain this heavenly ‘gold medal’, do we take the trouble of daily ‘exercise’ by giving up selfishness and striving for holiness? Is this the aim of our Christian life? Does our hope in this reward help us to live a better and holier life in spite of going through this valley of darkness? Do we believe in the power of Christ’s resurrection and invoke it when forces of death close in on us like suffering and calamities? Does our faith in eternal life with God motivate us to improve the quality of our life and our personal contributions to human society? Are we guilty of living a wasted life by our failure to live a life of purpose with a personal mission on earth?

6.  A prayer

Remember our brothers and sisters, O merciful God, who have fallen asleep in the peace of Christ. You alone have known their faith. Admit them to rejoice in the light of your face and in the resurrection give them fullness of life. Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. When our earthly pilgrimage is done, grant that we too may live with you for ever in communion with all the saints. Amen.

 

31st Sunday of Ordinary Time (C)

 Thirty-first Sunday of Ordinary  Time (C) [Lk 19:1-10]

30.10.2022

Conversion of Zacchaeus the Tax-collector

Readings: (1) Wis 11:22 - 12:2 (2) 2 Thess 1:11 - 2:2

1.  Theme in brief

Conversion and restitution brings salvation

2.  Focus Statement

Jesus takes initiative to seek out and save the lost ones; but we need to respond to his offer of salvation like Zacchaeus, and be willing to make amends (or restitution) for our wrongdoing.

3.  Explanation of the text

Today’s gospel gives another great story of conversion of a despised tax-collector named Zacchaeus. According to the text, he was not an ordinary tax-collector, but a “chief” supervisor among them and was “rich” (19:2). Obviously, as the head of other tax-collectors his social position was high and as a rich person his economic status too was high enough.  How he had become so rich is a different story altogether. That will become clear later on in his own words: “If I have defrauded anyone of anything I will pay back four times as much” (19:8). Obviously, he had become rich by exploitation, extortion and defrauding or swindling – as any tax-collector normally used to do in those days. They were collecting taxes from their own fellowmen to fill the packets of a foreign (Roman) government. Though the amount to be deposited in the treasury was fixed by the Roman government, the amount to be collected from tax-payers was not fixed. Naturally, they were collecting a much higher amount to increase their commission. In today’s gospel Zacchaeus is a chief sinner for the Jewish leaders, since his higher position enables him to extort higher amount of taxes and swindle a good amount of moneyfor himself. He is also a traitor since he collects taxes for foreign occupiers (Romans) from fellow-Israelites. Though rich, it becomes clear that he is very poor in character due to his shady deals; thus poor in God’s sight, as Jesus had already taught In the story of the Rich Fool (Lk 12:21).

Luke mentions two reasons in the given text for Zacchaeus’ climbing a sycamore tree: (1) he is short in stature; (2) he is eager to “see” who Jesus is (19:3). It is always 50+50% - not only he seeks Jesus, but Jesus too is seeking after him. His desire to “see” Jesus is so intense that he forgets the dignity of his high status and runs like child to climb a sycamore tree (19:4). This is not an ordinary seeing just out of curiosity, but seeing him with the eyes of faith. Though Luke does not mention it, there is a possibility that Zacchaeus may have heard Jesus before and is probably disturbed or unhappy deep down his heart by his teachings. Though, probably, he does not intend to be dramatically converted, he is wondering whether he can be his disciple. Today there comes the moment of making a decisive commitment because of Jesus’ intervention. Now he begins to “see” him with the eyes of faith. Instead of Zacchaeus inviting him, Jesus spots him on the tree and invites himself to his house. Here we see Jesus himself taking the initiative to go in search of a sinner, like a shepherd going in search of the lost sheep. After all, he has come to seek out and to save the lost (19:10).

Zacchaeus’ encounter with Jesus and his final conversion is made possible by three factors: (1) his desire to ‘see’ Jesus; (2) his running ahead and climbing the sycamore tree due to that strong desire and his short stature; (3) Jesus’ self-invitation to visit his house that indicates his initiative or free offer of grace. He responds to and cooperates joyfully with Jesus’ offer to become the guest of a sinner like him (19:7). On the contrary Jesus’ gesture as well as conduct scandalizes the crowd, because they know that he is a sinner (19:7). Zacchaeus’ experience of staying with Jesus brings about a dramatic change in him. He publicly admits his guilt and resolves to share his possessions with the poor and “pay back” (also called restitution or making amends) four times as much to those whom he has cheated (19:8). Thus, though rich, his decision to share his wealth with the poor presents a contrast to the decision of the Rich Man mentioned by Luke earlier who refuses to be detached from his wealth and goes away sad (Lk 18:23).

In Luke’s gospel we notice how Jesus consistently condemns over-attachment to wealth and insists on sharing it with the have-nots. This rich tax-collector promises to give half of his possessions to the poor and promises to pay back fourfold of the amount he may have defrauded. A decision of this sort for rich people like him (who are normally so attached to their wealth) is equal to a “camel going through the eye of a needle” (to use Jesus’ expression in Lk 18:25). Here this rich tax-collector becomes a model of proper attitude towards wealth and the need to share it with others. It is precisely this attitude and decision that bring salvation not only to him but to the whole household (19:9), and fulfils the mission of Jesus to seek out and save the lost (19:10). In the beginning Zacchaeus wants to see who Jesus is, may be only superficially, but later he comes to know the type of God Jesus represents: a God who seeks out the lost ones like him and saves.

4.   Application to life 

As he took initiative to seek out a fraud like Zacchaeus, Jesus continues to take initiative to come in search of sinners like us and continues to invite himself into our house even today. As in the case of Zacchaeus, Jesus reads what is going on in our hearts – a disturbance deep down and a desire (quite often vague) for a change without knowing when and how. Before we make the final decision, Jesus walks half the way to meet us, looks up, calls us by name, asks us to hurry down from our hiding place and invites himself into our home (cf.19:5). Before welcoming him into our homes (hearts) we need to come down from the tree of our pride and self-sufficiency. It is pride that keeps us from trusting in him. All of us are short or small in stature. It is only when we acknowledge our ‘smallness’ or ‘littleness’ before Christ we become worthy of his grace. And after welcoming him or having a longer contact with him, like Zacchaeus, we need to make amends for our selfishness, greed, deceit, dishonesty and other corrupt practices. Jesus is still seeking the lost and longs to save them. Though Jesus has said that for a rich person to enter the Kingdom of God is as hard as a camel going through the eye of a needle, here is the story of a rich man really ‘goes through the eye of a needle.’ He was once lost and now is found. We are lost when we have wandered away from God; and we are found when we take our rightful place in the household of the Father. The question is whether we submit ourselves to him, respond to his grace and allow him to find us. If Zacchaeus could be found, why not we?

When Zacchaeus comes face to face with Jesus, he realizes how wrong his deeds are! Yes, Zacchaeus of the gospel gets converted. His repentance changes not only his heart but also his attitude to wealth. But the question is, whether the Zacchaeus of this world will be converted at all. When we refuse to come down from our self-sufficiency, refuse to admit our guilt and refuse to share our resources (even if they are a little) with those who don’t have, we fail to become like the Zacchaeus of the gospel.  Just imagine the enormity of corruption existing in various parts of the world involving Christians too. Even in Asia where Christians are a minority in most countries or regions, it is observed that corruption is higher in those regions where Christian population is higher. This shows that centuries old Christian faith has not deeply influenced the cultural roots of corruption that existed in those regions. In many parts of the world giving and taking of bribes or kickbacks has become the order of the day. Jesus lovingly invites all those who swindle a huge amount of public funds (or Church funds) through various scams and do not feel any prick of conscience: “Zacchaeus hurry and come down from the tree. I want to stay with you!” Like him, are we willing to cooperate with the Lord’s initiative to offer us the gift of salvation, that is, liberation from excessive greed and corrupt ways of amassing wealth through dubious and immoral means.

Zacchaeus’ encounter with Jesus leads him to publicly admit his guilt and resolve to share his possessions with the poor and make restitution to those whom he has defrauded (cheated). Like Zacchaeus, if our conscious contact with Jesus through prayer, sacraments and mediation on the Word of God does not lead us to conversion and restitution of the harm done to others or to change our evil and immoral ways even a little, then it is nothing but ritualism and pure religiosity (not spirituality). If we really welcome Jesus in our hearts, as Zacchaeus did, it will have the following impact on our life: a desire to share our resources with the have-nots; to give up our immoral/ illegal/ dishonest ways of amassing wealth by taking or giving bribes; to make restitution for the harm and loss done to the public exchequer; to clean up corruption in public places; to give up the corrupt ways by which the nation’s/ institution’s/ Church’s funds are looted and tax-payers’ money is pocketed or siphoned off for oneself; and to show a greater transparency in the use of public funds.

For those of us who are not involved in such misuses and abuses, what does restitution mean? It need not be only in terms of money but also in terms of making amends for all other wrongdoings, immoral behaviour and calumny (defamation or slander). Quite often, the Lord invites us to make amends for spoiling the good name of others or for spreading malicious and vicious stories about people whom we dislike or hate. Imagine the harm we sometimes do to others by defamation, slander, spreading baseless rumours and stories about their character or conduct by envious gossips, and by other ways of character assassination. We need to make amends by restoration of their good name, mending broken relationships, offering and asking for forgiveness, etc. – just as Zacchaeus made amends. What restitution can spouses make to each other if there is a breach of mutual trust or betrayal of matrimonial promises? What amends can we make if we are involved in anti-life or life-denying actions such as abortion, female foeticide, domestic and other forms of violence, violation of human rights, environmental destruction, etc.?  What can we do to promote human life which is everywhere negated and threatened by countless misdeeds and acts of cruelty from womb to tomb? Whenever we share our goods with the poor and make amends to the harm done to our neighbours either in any of the ways mentioned just now, then only salvation comes to our house, as it came to Zacchaeus’.

Each one of us can identify ourselves with one of the three main characters in this story: Zacchaeus, Jesus and the grumblers. Zacchaeus represents all the sinners who experience that salvation has come to their ‘house’ (in their hearts) because of their experience of Jesus’ presence and action. Jesus represents those who seek out and save the lost by their compassion towards Zacchaeus sort of people. They lead them to the path of repentance and a change in their life. The grumblers are those who are not happy with the conversion of sinners and believe that they cannot be changed. They are like the elder son in Prodigal Son’s story who thinks that a sinner needs to be punished and condemned. In today’s gospel it is obvious that the Pharisees consider Zacchaeus a lost sinner, lost for ever; but for Jesus he is a lost sheep who needs to be sought after and brought back with all the compassion. Which of these characters do we represent? The Church is called to be more and more like Jesus seeking after so many Zacchaeuses in our society. One of the roles of Parish Pastoral Council is to collaborate with pastors in seeking out the lost and saving them, instead of quarrelling over money matters alone every time or organizing only functions and programmes in the church compound. Second Vatican Council makes it clear that the laity also is called to this mission by baptism itself and cannot relegate this mission fully and solely to the clergy.

5.   Response to God's Word

Do we justify the corrupt ways of the world especially giving and taking of bribes by saying: “Who does not do it? What is wrong in it?” Does our conscious contact with Jesus through prayer, sacraments and mediation on the Word of God sharpen our consciences made blunt by worldly (secular) pressure? Like Zacchaeus, does it lead us to share our goods with the poor and make restitution for the harm we have done to others? If we have defrauded anyone of anything, or exploited the poor like Zacchaeus, or have spoiled the good name of our neighbours, are we willing to make restitution or amends? When and how? In our lives, were there some special moments when we felt salvation had come to our hearts and homes after giving up our certain evil or corrupt ways?

6.  A Prayer

Jesus, you are coming in search of sinners like us and invite yourself into our house today. We welcome you joyfully. Like Zacchaeus when we come face to face with you, we realize how much we are in need of a change of heart leading to restitution of the harm done to others by our greed, deceit and dishonesty. We humbly beg your forgiveness for our wrongdoing. Grant that we may experience your salvation or liberation from excessive greed and corrupt ways of the world. Give us your grace that we may become agents of social transformation and may not collaborate with corrupt ways of the world. Amen.

30th Sunday of Ordinary Time (C)

 Thirtieth Sunday of Ordinary Time (C) [Lk 18:9-14]

23.10.2022

The Parable of the Pharisee and the Tax-collector

Readings: (1) Sir 35:12-14.16-18 (2) 2 Tim 4:6-8.16-18

1.  Theme in brief

Dangers of self-righteousness

2.   Focus Statement

Self-righteousness, trust in oneself and regarding others with contempt makes one unacceptable before God, and acknowledgement of oneself as a sinner makes one acceptable.

3.   Explanation of the text

The main theme of today’s parable of the Pharisee and the Tax-collector is given in the beginning itself: Some people trust in themselves that they are more righteous than others and regard others with contempt (18:9). This parable poses the question: Actually who is righteous (or virtuous), who is unrighteous, and who is self-righteous. In this parable, the Pharisee is projected as highly self-righteous. At the end he turns out to be unrighteous in God’s sight, and the tax-collector whom the Pharisee considers unrighteous, goes home justified (or made righteous, 18:14). Quite a topsy-turvy depiction indeed!

The Pharisee prays not to God but to himself. He boasts of his good deeds and achievements, and places his merits before God. Actually, the he does not bluff in his prayer: As he claims, he really fasts twice a week (18:12). (Biblical commentators tell us that Pharisees used to fast on all Mondays and Thursdays). Though the law requires that Israelites should offer a tenth of their income to the Temple only from the produce of their fields, this Pharisee claims that he gives a tenth of not only his farm produce, but also his total income (18:12). Since he is really practising all the virtues narrated by him (18:11-12), he thinks God is bound to listen to his prayers and grant all the favours he asks as a reward for his good deeds. Not only that, he uses his virtues and merits as a justification to look down or despise sinners like the tax-collector. Look at the contemptuous way he refers to others: they are all thieves, rogues and adulterers (18:11). In his way of praying, he commits two blunders: (1) he wants God to reward him by all means for a job well done; (2) he has contempt for that tax-collector who is a swindler and a traitor in his opinion.

On the other hand, the tax-collector has no achievements or merits to place before God. He is aware that his job of collecting taxes from the public puts him in a constant temptation of committing fraud. He realizes that he has succumbed to this temptation. He has nothing to repay. All he can do is to rely on God’s mercy and ask his pardon. Unlike the self-righteous Pharisee, he trusts not in his merits but solely on God’s mercy and considers himself a sinner toward God and people. His posture of gazing to the ground instead of heavenwards is a sign of humility or nothingness, and beating his breast a sign of repentance (18:13). He judges no one except himself as a sinner, and recognizes his need of God’s mercy. Whereas the Pharisee thinks God needs him to keep his laws and teach them to others, the tax-collector knows how much he needs God and his mercy to live a virtuous life. It is shocking to observe Jesus pronouncing the ‘bad guy’ a ‘good guy’ and vice versa (18:14).

4.  Application to life 

There are two main characters in today’s parable of the Pharisee and the Tax-collector; the former represents the story of self-righteousness and the latter sinfulness. In fact, it is very humiliating to admit that we have lived this story of the Pharisee not only as individuals but also as a Church, community or nation.

Individually, there is a Pharisee lurking in each of us. The first main point of this Pharisee is: “I am not like other people”. His second point is: “I am not like this tax-collector’’ (18:11). The Pharisee in a parish priest thinks: “I’m not like other priests who create scandals and ruin the parish, especially like that particular priest”; in a religious Sister who thinks, “I’m not like other Sisters who disobey their superiors and are regularly absent for community prayers, especially like that so and so Sister”; in married couples who think, “We are not like those whose marriages are breaking up within a year, especially like that so and so who divorced his wife”; in parents who think, “Our children are never caught for any mischief like others’ children, especially the children of so and so; in Catholics who think, “I’m not like other Catholics, especially like so and so who attends church only on feast days and goes for Communion shamelessly in the front line”; etc. Collectively, this Pharisee lurking in our Church is that Church which considers she alone is holding the keys of the Kingdom of God; that community or group which thinks its moral standards are much better than others and it is holier than others because of its regular attendance in prayers, worship, devotions and piety. On the contrary, today’s gospel invites us to pray like the tax-collector as often as possible: “God, be merciful to me, an imperfect person!”

The Pharisee and the tax-collector are stereotypes of those whom we consider as ‘good guys’ and ‘bad guys’ or good people and bad people. The Lord asks those of us who are good Christians whether we succumb to the common temptation to compare ourselves with others or present ourselves as better, and judge or condemn others (as ‘bad’ people). He cautions us against falling into the temptation of perfectionism – faithfully holding on to the dictum, “I’m ok, you are not ok.” There is a tendency among some of us who have gone through the rigours of higher education, training, long years of religious formation and strict discipline to think we are already perfect. Now our job is to correct everybody else except ourselves. Sometimes in our preaching, teaching and prayer we tend to draw the attention of people to ourselves, instead of the Lord. If so, again we cannot but pray as often as possible: “God, be merciful to me, a sinner!”

There is another tendency in many good Christians – to fill their subconscious mind with all sorts of negative thoughts, bitterness and complaints about others whom they consider as “tax-collectors” (that is, ‘bad’ people). Today we should ask ourselves whether we are throwing a lot of emotional garbage and negativity such as hatred, revenge, anger and jealousy into our subconscious mind even without being aware of it. This sort of negativism stored up in subconscious mind jumps back into conscious mind and creates impulses, urges and inordinate passions. Therefore, we need to consciously cultivate the habit of becoming positive thinkers by substituting each negative thought with a positive one whenever it crops up in the mind. We need to pray: “God, be merciful to me, a negative thinker!” Today, the Lord invites us to respect others and accept them with their differences and opinions. Another remedy to negativity is self-criticism. Have you criticized yourself any time? Learn to say: “Never to find fault in myself is my greatest fault”. We need to see ourselves as God sees us, not as we would like to see ourselves.

Another strong enemy of our spiritual growth is self-righteousness and self-trust. First of all, we have to ask ourselves if we are living a holy, righteous and virtuous life, is it because of our achievement or merits? If not for God’s grace, we all would have been like the persons whom we are despising and condemning, or worse than them. Those who think they are virtuous and righteous because of their own merits and resources, are like the Pharisee. If we (and our prayer) have to be acceptable to God we have to be convinced of God’s mercy, acknowledge our sinfulness and should not despise our neighbour.

Unless we acknowledge ourselves as sinners, weak and powerless to avoid sins, we cannot experience God’s mercy. God despises no one. If He loves all the sinners, outcasts and the scum of the earth, how can we despise or label them? All of us (priests, religious, married couples, parents, jobholders, the youth, etc.) often fail to live up to our ideals, deviate from our life’s real purpose, and live a life unbecoming of our vocation and mission like the tax-collector. We have to struggle constantly to become better persons. Is it not a sign of our pride to label others as sinners and bad people and judge them severely? God accepts (justifies) those who acknowledge their sinfulness and powerlessness to avoid sins and rely solely on his mercy. Our helplessness, insufficiency and dependence on God open us to God’s grace.

No person who trusts in himself/herself and despises others can pray in the proper sense. Self-righteous people ultimately no longer need God, since they think they can manage their lives by themselves, and God will have no other choice than grant them salvation based on their ‘merit certificate’.

5.  Response to God's Word

Do we realize that excessive trust in self leads us not to trust in God and to the contempt of others? What are the symptoms of pride and self-trust in us? Do we trust in ourselves and our own achievements more than trusting in God? What are the ways in which we despise others and judge the weak people severely? As the Pharisee thought, do we think, except “us” (a limited circle of people), all others are good for nothing? What are the pharisaic traits in us for which we need to repent – pride…..self-trust….self-righteousness….perfectionism….negativism….?

6.  A Prayer

God, be merciful to us, sinners. We repent for the pharisaic traits in us such as self-trust, self-righteousness, perfectionism and negativism. Due to our pride, we quite often label others as sinners and bad people, and judge them severely. Grant that we may consciously cultivate the habit of becoming positive thinkers and self-critics. We acknowledge our powerlessness to avoid sins and rely solely on your mercy and grace. Have mercy on us and deliver us from our negative mind-set that regards others with contempt. Amen.

29th Sunday of Ordinary Time (C)

    Twenty-ninth Sunday of Ordinary Time (C)

[Lk 18:1-8] 

16.10.2022

The Parable of the Widow and the Unjust Judge

Readings: (1) Ex 17:8-13 (2) 2 Tim 3:14 - 4:2

1. Theme in brief

Persistently praying without losing heart

2. Focus Statement

If we pray persistently without losing heart, our God who cares for us and is so sensitive to our needs is sure to answer in the way he wants.

3.  Explanation of the text

The main message of today’s parable of the Widow and the Judge is clearly stated in the text itself in two precise statements: (1) the disciples of Jesus ought to pray always without losing heart (18:1); (2) if an unjust judge who cares for nobody, finally listens to a poor widow, how much more will God do the same to those who cry to him day and night (18:6-7). In other words, as God is genuinely interested in our welfare (unlike that unjust judge), will he not care to help us in our needs when we persistently plead with him?

This parable is given in the context of a delayed ‘Parousia’ (Second Coming of Christ) and the doubt existing in the minds of disciples whether God’s Kingdom will come at all in spite of their ardent prayer. Due to this delay there is a tendency among the disciples to give up prayer altogether and lose faith. Jesus wants to give comfort and encouragement to his disciples so that they persist in their hopeful prayer till his Second Coming.

The main character of this parable is not the unjust judge but the widow who was seeking justice against her opponent (18:3). Actually, in this parable, God is not compared to or identified with that unscrupulous and unjust judge who neither fears God nor respects people (18:2). If it were so we will get the idea that we must argue our case with God and pressurize him or “wear him out” (18:5) to get what we want. Instead, God’s nature is contrasted with this judge. God is so gracious, caring and sensitive to our needs and pleading. If the hard heart of an unjust and arrogant judge can get melted by the persistent pleading of a poor and helpless widow, how much more a gracious God will respond to the pleading of those who cry to him day and night (18:7). We must remember that in the OT widows are symbols of powerlessness and helplessness. Here, the judge’s insensitivity to a helpless widow’s persistent pleading is contrasted with God’s sensitivity and care to quickly grant justice to his chosen ones (18:7). Therefore they should remain faithful and steadfast in prayer till he comes, and never give up hope and trust in God.

A question came to disciples’ mind in Jesus’ days and continues to come to us even today, “If there is a just God, why he doesn’t see to it that justice is done everywhere.” Jesus’ explanation implies that God will not intervene immediately but at his appointed time will definitely act. Therefore, the question is not whether God will do justice to his chosen ones because it is his work and they are to trust him.  But the real question is whether his chosen ones will remain faithful to him till the end, or better still whether he will find faith kept burning at his Second Coming (18:8).   

4.  Application to life 

According to this parable the main question is not whether God answers all our prayers. The decisive question is whether we remain faithful to God and show our unshakable trust in him by persistently praying, especially when God’s Kingdom does not seem to come soon. He makes a delay in granting us what we ask for in prayer for reasons known to him alone.  Even after praying ceaselessly, “Thy Kingdom come,” if his Kingdom remains far away from us, there is a great temptation in all of us to give up prayer altogether. Or when we do not get what we ask for in prayer or when there is a delay in answering from God’s side, the same thing happens. Through this parable Jesus teaches us that we must persevere in prayer even though God may delay answering us, or may not give us exactly what we ask for.

In prayer, do we become achievement oriented, as in worldly business? When we do not ‘achieve’ anything by praying, it is our faith, which is under trial. The question is whether we shall give up our faith or increase it. Even our prayer of petitions is not meant only to get personal favours from God, but also to increase our dependence and trust in him. Repeated petitions like the widow’s persistent pleading with the judge, make us humble beggars of God’s mercy and increase our intimacy with him. By repeatedly approaching God for our needs, we increase our contact or relationship with him. Intimacy or communion with God is what prayer is all about.

For those who doubt whether God will come to the aid of those who cry to him day and night, this parable clearly answers it. If an unjust judge, who cares for nobody or nothing, finally relents and listens to a poor widow to do justice to her, how much more will God do the same to those who approach him with trust and confidence? If a judge who is unscrupulous and disinterested in the widow’s well-being can finally listen to her pleading, how much more will God who is genuinely interested in our welfare give his children what they need! This parable clearly brings out the contrast between the insensitivity of the judge and the sensitivity and care of God to answer our prayers. The true reason for our disappointment is our lack of faith.

It is true that we always do not get exactly what we ask for in prayer immediately at the press of a button. Apart from a lack of deeper faith, there may be other reasons why we do not get what we ask, and due to which we eventually lose heart:

(1)  We ask what we want from God but he may give us actually what we need, since he alone knows what we need and what is best for us in the long run. Just as parents sometimes refuse what the child asks when they know it is ultimately going to hurt the child or spoil it, God also sometimes refuses our petitions.

(2) He wants to purify our motives and intensify our desires for his gifts. Sometimes our petitions are purely selfish and narrow-minded. During novenas many of us ask only personal favours and do not bother about the needs of the world around us.

(3)  He wants that we learn the real value of the thing we are asking for, so that we can appreciate its real worth and become better disposed to receive it. Though God is always ready to help us, our insistent petitions make us well disposed to receive his gifts and favours. When we look at prayer from God’s side, he does not need our prayer since he already knows our needs; but when we look at it from our side we need prayer to make us well disposed to his gifts and show gratitude when we get them.

(4) Sometimes he wants to give us something else, which we have not thought of asking. For instance, instead of healing our illness when we pray for healing, he may give us the grace and strength to bear and accept it so that we become less irritated and complaining or rebellious.

Thus, persistence in prayer, helps us to realise the value of what we are asking, nourishes and deepens our faith, and expresses our dependence on God. Our insistent prayer is a clear indication of how powerless, helpless and defenceless we are before God like the widow in this parable. This idea goes against those teachers and preachers of religion who present prayer as the easiest way to get anything; the only thing is that we ask God again and again. They forget to mention that prayer of petitions is meant not only to get what we want but also to ensure that there will be “faith on earth” till the end of time (18:8). They fail to emphasise what Jesus says at the end of today’s parable – besides getting exactly the thing we want, prayer nourishes our faith and puts us into regular contact with God.

This parable has a good message for life-promotion issues also: Since our God is a God of justice, our faith commits us to stand and work for justice especially for whom it is denied. Like the widow who insisted on getting justice for her, we too may have to face unjust judges of this world to get justice done to the powerless and the defenceless. When God is not indifferent to our cries in prayer and does justice to us, should we be indifferent to the cries of the powerless?

We can apply this parable in another sense. We can identify the poor widow of this parable with so many powerless people in the world who go on knocking at the doors of justice for themselves and those whom they love. They knock at the gates of courts to settle a case, at employment offices to get jobs, at educational institutes to get admission to their children, at hospitals to get better treatment, etc. Quite often they do not get justice done to them in spite of their persistent efforts due to their inability to meet the expenses involved. Their only power is their persistence and perseverance in knocking at these gates again and again. Those who are involved in running these institutes or justice system represent God for them, if ever they hear their cry for justice. When we are in such a position, do we hear the cry of such people? Are we sensitive to it, or just indifferent?

Those who work for peace in our present turbulent and violent world need to look at this poor widow as a model. Due to the growth of terrorism, religious fundamentalism and unjust social structures, many people advocate vengeance or tit-for-tat against terrorist attacks and unjust social systems. The process of peace is slow and sometimes seems to be reaching nowhere. The persistence and perseverance of this poor widow is a model to pursue our peace efforts in any conflict situation starting from family and neighbourhood or village to the highest level of political systems – even when the result is not instant.  

5. Response to God's Word

Do we take time and make efforts to nourish our faith through constant prayer? How do we respond when we do not get what we ask for in prayer? Do we lose heart in prayer; do we lose faith and trust in God? Are we selfish in our prayer, asking only personal favours from God especially during novenas and pilgrimages? Do we pray for the realization of God’s cause (that is for His Kingdom) – that there may be peace in the world; that we may live in unity; that truth and justice may prevail…..? Do our petitions make us well disposed to receive God’s gifts and blessings? Are we indifferent to the cries of the powerless and the voiceless like that unjust judge?

6. A Prayer

Lord, you are the refuge of the helpless and hopeless. We realize how powerless and defenceless we are before you like the widow in today’s gospel. Like her we cry to you day and night for justice and mercy for us and for the world. Grant that we may never lose heart in prayer and remain ever faithful to you with unshakable trust by persistently praying, even when you do not grant or delay in granting what we ask for. Please nourish and deepen our faith. Grant that we may not remain indifferent to the cries of the powerless and the helpless, but be sensitive to their needs. Amen.