First Sunday of Advent (A)

   YEAR A

ADVENT SEASON

First Sunday of Advent [Mt 24:37-44]

27.11.2022

The Necessity of Watchfulness to Meet the Son of Man

Readings: (1) Is 2:1-5 (2) Rom 13:11-14

1. Theme in brief

Readiness to meet the Lord whenever he comes

2. Focus Statement

We have to be always alert and vigilant so as not to get totally engrossed in material (worldly) affairs, and not to be found unprepared to meet the Lord when he comes at an unexpected hour.

3. Explanation of the text

In today’s gospel Jesus compares “the coming of the Son of Man” (also called Parousia or the Second Coming of Christ) to two imageries: (1) the sudden coming of the flood in Noah’s time (in the OT); and (2) the unexpected coming of a thief. The text answers three questions: (1) What happened in the days of Noah? The flood came suddenly and unexpectedly. The wicked people knew nothing until it came at their doorstep (24:38). (2) What were the people doing at that time? They were fully preoccupied with worldly affairs such as eating, drinking, marrying and giving in marriage (24:38). (3) What did the flood do or what happened then?  It swept away (or destroyed) everybody. They were totally unprepared and miserably perished in the deluge (24:9).

In the second imagery (24:43), Jesus makes use of the common practice of a thief breaking into anybody’s house at an unexpected hour of the night and the owner getting caught off guard. If he knew the date and time he would have stayed awake the whole night and fortified himself with all types of weapons and defence force.

Jesus further instructs his disciples that he may come suddenly in the midst of daily work or chores; for instance, while men work in the field and women grind at the mill (24:40-41). At that time, there will be an irreversible separation between those who are prepared and those who are not; those who are prepared will be taken away with him and those who are not will be left behind. 

To the question, “What must the disciples do?” Jesus answers that they must keep awake, that is, be alert and vigilant always, because they do not know the exact time when he is going to come (24:42). They should be ready to meet him even if he comes at an odd time or unexpected hour (24:44).

4. Application to life          

As the Church begins the Advent Season, on the first Sunday she focuses our attention not on the first but on the second or final coming of Christ. Spiritual authors and liturgists speak of threefold coming of Christ: in history, mystery and majesty. Though we are preparing for the commemoration of his coming in history (that is, his historical birth) on Christmas Day, this gives us an opportunity to think and reflect about his Second Coming at the end of time in glory and majesty, and prepare for it by strengthening ourselves in holiness as we encounter him in the mystery of the Word and sacraments, especially in the Hoy Eucharist. This threefold coming is beautifully expressed in the three invocations optionally prescribed for the penitential rite of the Holy Mass, instead of the traditional “Lord have mercy. The priest says: “Lord Jesus, you came to gather the nations in the peace of God’s Kingdom”; “You come in Word and sacrament to strengthen us in holiness”; and “You will come in glory with salvation for your people”. We can relate his manifold comings to the poem written by  Rabindranath Tagore: “Have you not heard his silent steps? He comes, comes, ever comes. Every moment and every age, every day and every night he comes, comes, ever comes.”

As the first Sunday of Advent is meant to prepare us for “the advent of Christ” at the end of the world, we can also personally apply this advent of the Lord to meet us at the end of our earthly journey, that is, at our death. Which will come first: next Christmas, or our own death, or the Second Coming of Christ or end of the world? Not knowing for sure and when exactly the Lord will come, we have to be ready to meet him whenever he comes. Hence, Jesus tells us today: "You also must be ready, for the Son of Man is coming at an unexpected hour" (24:44).

How to be ready? In today’s gospel Jesus instructs us to be ready by keeping awake, that is, being always alert and vigilant to meet him whenever he comes. Normally, we make a lot of efforts to keep awake when we feel very sleepy. Similarly, a lot of efforts are needed to remain alert and vigilant in spiritual matters.  Keeping awake implies a constant awareness of the Risen Lord’s presence in all situations of life and a willingness to do what he wants us to do. It also means resisting all that goes against God’s will. In the words of St. Paul, it also means waking up from our sleep and casting off the works of darkness such as revelling, drunkenness, debauchery, licentiousness, quarrelling and jealousy; and in its place, putting on the armour of light that comes from Christ (Rom 13:11-14).

But the problem with us is often we are unprepared to welcome the Lord because of our preoccupation with material and worldly affairs. Far from constant vigil and readiness to meet him by leading a life worthy of our call, we tend to be engrossed in day-to-day business and worldly concerns. Actually, from the days of Noah till today people are too busy in work, celebrations, eating, drinking and other social activities. According to the Book of Genesis, in Noah’s time the wickedness of humankind had reached such a height that “every inclination of the thoughts of their hearts was only evil continually” (Gen 6:5). In those days people had become “so corrupt in God’s sight, and the earth was filled with violence” (Gen 6:11). They thought God was “out of sight;” hence, they kept him “out of mind.” But a sudden flood swept away or swallowed u  p all the securities they had put in material things and merry-making.

When people put all their trust in material things, they don’t know where to go when a sudden “flood” such as a sudden accident, serious illness, economic recession, tsunami, cyclone (hurricane/ typhoon), earthquake, inflation, terrorist attack, etc., bangs at their door. Then they feel life is meaningless and empty! This is what has happened in various parts of the world when terrorist attacks took place and people as well as the governments of those countries, in spite of the best intelligence and defence arsenal,  were caught unprepared. Therefore, the Lord warns us not to live like the wicked in Noah’s times, as if eating and drinking, work and business or worldly duties and responsibilities were the only purpose of life. Looking at our life from the perspective of our faith, we understand that we are put here on earth by God with a purpose. God has a plan for each one of us. God has put us on this earth to make a personal contribution to his cause. For persons of faith, life becomes meaningful only when they co-operate with God to realize his plan, in the particular way he wants them to do so. If one fails to do what God intends one to do with one’s life, then life would be meaningless.

If so, today’s gospel message motivates us to question the meaning, purpose and significance of our life. Once we do this, we begin “living” life rather than just existing. As Socrates said, “An unexamined life is not worth living”. Today’s gospel leads to self-examination: Why am I here on earth? Am I here only to eat and drink; only to grumble, complain, blame, find faults, criticize; only to be lukewarm and indifferent; only to live for oneself? We are here to find fulfilment by living life with a passion. Experts tell us that “the purpose of life is to live a life of purpose”. Our purpose is concerned with the values which we uphold so strongly that we want them realized in our life. Let me cite some examples to see whether many Christians are motivated to live a life purpose by thinking or acting beyond the shell of “SELF”.

When I ask our Catholic youth about the purpose of their lives, many of them say – studying hard, getting a good result, securing a high job, marrying respectably in the society and getting settled in life is the aim of their lives. When I ask those who come to attend Marriage Preparation Courses about the purpose of their marriage, many of them give only personal or physical, social and economic reasons. Though these reasons are essential for life, very few think and dream of something higher or beyond the circle of self. Only when we will live life with a passion we dream of contributing something specific for others’ or world’s welfare. Above all, we should not forget what really counts in life is our eternal salvation which is gained, as Jesus tells us, by rendering concrete deeds of mercy to the least of our brethren (Mt 25: 40). The people who perished in the deluge in Noah’s days “knew nothing” about the real purpose of life “until the flood came and swept them away” (24:39). They were so selfish that they totally neglected what is essential in life – centrality of God in our life and our concern for the needy.

To be watchful and alert means to ward off carelessness about the most essential concern or purpose of our life and being ready always and at all times to meet the Lord. The Lord comes unexpectedly like a thief to break in our indifference. He comes to us in the midst of our most ordinary occupations: our daily work, household chores, social activities and relationships. He also comes in the daily events, in prayer and sacraments, and in the guise of the poor and the downtrodden. He comes and meets us through thick and thin of life. We need faith to recognize him; or else he may pass by us. In today’s gospel Jesus says, at last, at the end of our lives or at the end of the world (whichever comes first) when he manifests himself in full glory, he will take with him those who are ready and leave behind those who are not ready. Thus, there will be an irreversible separation between the saved and the lost. For those who are always actively watchful, the moment of meeting the Lord will be a joyful event and not a frightful one. Our joy will reach its heights when he will fulfil our heart’s desire as we “await the blessed hope” of his coming in glory (cf. the liturgy of the Mass).

Yes, Advent is a season of blessed hope that our expectations will be fulfilled when we meet the Lord and receive the crown of glory he has promised. The hope of future glory should prompt us to live a life of hope. This in turn should motivate us to live a positive life. Many people live a life of negativity about everything: negative about our world, country, the Church, family and life itself. They allow negativity to dominate their thinking and acting. Actually speaking, if we are negative about everything in life, we not only condemn ourselves to unhappy and joyless life but also negate our faith in Jesus Christ. He has defeated the negative forces of evil and eternal death. He has also shown us that genuine love has power to defeat the power of hatred and vengeance. If so, negativity directly contradicts these truths of faith.

5. Response to God's Word

Do we lead a care-free, careless and purposeless life? Do we realize that God has put us on this earth for a greater cause? What is that greater cause? Is there any meaninglessness that has crept into our life? What is our dream of making a specific contribution and giving a specific message to the world? Are we ready and prepared to meet the Lord any moment of our life? Do we recognize Him when He comes in our day-to-day events and situations? Will we be suddenly swept away like the people in Noah’s days when Christ comes at the end of our life or at the end of the world? Will our material securities save us then? More than God’s, are we attuned to the devil’s refrain: “No hurry; don’t worry?” Are we waiting for the Lord’s coming eagerly and joyfully, or frightfully?

6. A prayer

Deliver us from our tendency to become so much engrossed in day-to-day business and worldly concerns that we keep you out of our consideration. Grant that we may not put all our securities in material things so that we are not suddenly swept away when you come. As we await the blessed hope of your coming, give us the grace to be watchful and alert so that we can ward off carelessness about the most essential concern or purpose of our life. Come, Lord Jesus. Come and fulfil our heart’s desire. For the Kingdom, the power and the glory are yours, now and for ever. Amen.

 

 

 

Christ the King of the Universe (C)

  Christ the King (C) [Lk 23:35-43]

(Thirty-fourth Sunday of Ordinary Time Year C)

20.11.2022

Promise of Paradise to the Repentant Criminal

Readings: (1) 2 Sam 5:1-3 (2) Col 1:12-20

1.    Theme in brief

Accepting or rejecting the offer of salvation given by Christ the King

2.    Focus Statement

We are free either to accept the universal pardon and salvation offered by Christ our King as the repentant criminal did, or reject it by our hardheartedness and doubt like the unrepentant criminal.

3.    Explanation of the text

In today’s gospel text we see three categories of people: the Jewish leaders and soldiers who scoff and mock Jesus (23:36); the unrepentant thief on the cross who challenges him to show his actual power and save himself and also save both of them (23:39); and the repentant thief who admits his and his companion’s guilt but proclaims Jesus’ innocence (23:41).

By pointing at the inscription above Jesus’ head, "This is the King of the Jews" (23:38), Luke wants to tell us that Christ is really a King. But what kind of King is he? He is a King (1) who showers his gift of pardon and awards paradise to a repentant criminal who is hanged beside him (23:43), and (2) the one who saves even the worst of sinners like that criminal. While dying on the cross, he shows his Kingship over all people by his offer of forgiveness and universal reconciliation.

In spite of the written inscription that Christ is the King of the Jews, the Jewish nation in general rejects this King and his Kingship. Hence, the gates of divine mercy get opened to whoever opens one’s heart to receive his mercy and forgiveness of sins, just as the repentant criminal does. To the repentant thief who begs an entry into his Kingdom of infinite mercy, Jesus replies, "Truly I tell you, today you will be with me in Paradise" (23:43). What a generosity and magnanimity extended to a hardened sinner! Jesus invites a hardened criminal condemned to death on a cross “to be with him” or to share his heavenly glory and kingly majesty.

From the dialogue between the two criminals crucified on both sides of Jesus we cannot but notice the striking contrast between the attitudes of these two: the one who mocks him by challenging him to save himself and both of them if he were the real Messiah, and the other who rebukes him by declaring Christ’s innocence (23:39-41). Both of them represent the contrast between what sort of kingship the people expect from Jesus and what sort of King actually he is. The unrepentant thief represents people’s expectations: If he is really a king he should show his power by solving their immediate problem, namely suffering and death. The repentant thief rightly understands that Jesus is not the Messiah who has come to cancel legal consequence of anybody’s crimes or from suffering and death. Acknowledging his own sins, he just surrenders his heart to his infinite mercy.

The unrepentant criminal is so hardhearted that he is unable to understand and accept how a crucified man can offer paradise. Here we get a contrast the hardheartedness and doubt of former one with the faith or trust of the latter. Here Luke the evangelist wants to tell his readers that Christ enables all repentant sinners to regain or re-enter the Paradise which was lost due to Adam’s sin. Thus Christ the King becomes the new Adam who re-opens the gates of Paradise for anyone who repents by meditating on the mystery of the cross. Normally, earthly kings ask their subjects to give their lives to defend and save their kings; in contrast, Christ our King dies a shameful death on the cross to save his subjects (we, the sinners). Thus, by his mercy and pardon granted to a repentant criminal, Jesus makes it clear that his Kingdom belongs to sinners as well the virtuous, provided they welcome it with repentance.

4.    Application to life 

As we acclaim Christ as our King today, the gospel presents before us a King hanging on the cross in the midst of two criminals crucified with him. We should keep in mind that Jesus' crucifixion did not take place on an altar between two candles as we commemorate it during the Holy Mass today, but between two criminals sentenced to death by crucifixion. Luke's passion narrative presents a crucified Messiah who establishes his Kingdom amidst mocking and brutality. It tells us that Christ is a King who dies a disgraceful death in order to save his subjects. His throne is the cross, and his crown, the crown of thorns. Even in the midst of excruciating suffering, he continues his ministry of seeking out the lost and saving them. From the cross he reaches out to a repentant criminal (sinner) with his gifts of pardon and salvation (Paradise). Thus, he becomes a King of our hearts by winning over the hardness of our hearts with his divine mercy and pardon, just as he did to the repentant criminal.

In real life we could be either like soldiers and unrepentant thief, or repentant thief.  We have to examine and see whose characteristics we represent and daily make a choice among the three. The hardened criminal crucified along with Jesus proves that once a person allows wickedness to rule totally over his heart, even fear of a shameful and agonizing death may not change such a person. On the contrary, the repentant thief was open to God’s divine mercy. He proved that true repentance was never too late. His was a clear case of God’s readiness to pardon even a hardened sinner who repents at last on death-bed. But this is not an argument to postpone our repentance to death-bed. What guarantee is there that all of us will get such a chance? Will all of us get an opportunity to do what the repentant thief did? He owned his guilt by saying that he deserved such a punishment for his crimes, and proclaimed faith in Jesus saying that he suffered innocently.

What a wonderful faith the repentant thief had! Could anyone imagine that a person who was crucified in between two criminals could be a king? What a faith he needed to say that a crucified person who suffered disgraceful capital punishment like him and could not save himself, nor was saved by his Father, could dispense pardon and Paradise.  We are often tempted to approach the matters of faith purely on the basis of rational or logical arguments like the unrepentant criminal. He must have argued in his mind how foolish his companion was to think a criminal like him could award paradise to anyone. Instead, with a simple faith he could have said like his companion: “What about me, Lord? Please remember me also when you come into your Kingdom!” He did not ask Jesus to save him from the cross but to remember him in his heavenly Kingdom. Even in the midst of personal agony, Jesus extended his arms of mercy to him. Yes, Jesus died to open the gates of heavenly Kingdom to all those who cry to him with repentant hearts. The other hardened sinner had no faith to beg for mercy, though the Saviour was so close by. What about us? Whom do we represent: the repentant and hardened sinner?

Though it is true that our faith is an intellectual assent to revealed truth, it is more than that. When we do not see and understand God’s ways through human reason, our faith is tested and shaken. Reason alone does not work when we do not get always what we want in life. At those moments, we have to move from pure reason to a deeper faith or from reasons of the head to reasons of the heart.  Christ the King invites from the cross all doubting Thomases either to go on challenging God to prove his almighty powers, or to make a deep faith-surrender and say: ‘My Lord and my God (Jn 20:28), I do not understand your ways; do what you want with me’.

Hardheartedness and doubts against one’s faith are the two great spiritual enemies against which we need to combat constantly. The repentant criminal becomes the model of those who accept the offer of pardon and salvation which Christ offers, and the hardened criminal represents people who reject his offer of salvation till the end of their lives. When we look at our King hanging on the cross helplessly, we are challenged either to accept him in faith as the Ruler (King) of our hearts and lives, or to challenge him to come down from the cross and save both himself and us from all calamities of this life as the Jewish leaders, Roman soldiers and the unrepentant thief did. He is not a King who uses his powers to his own advantage or profit, instead the one who gives life to save others. Remaining hardhearted like the unrepentant criminal and refusing to listen to the inspiration or stirrings of the Holy Spirit for conversion till the end of one’s life is rightly called by Jesus the unpardonable sin or blasphemy against the Holy Spirit (Mt 12:31-32). The Holy Spirit (quite often through our conscience or ‘inner voice’ and sometimes through our guides) knocks at the door of our hearts and prompts us to admit our sins, repent for them and be reformed. But if anybody constantly silences the prompting of the Spirit and totally loses the sense of sin, or justifies wrongdoings saying that there is nothing wrong in them till the end of life, nobody can save such a person. Such a person will not be forgiven either in this age (because he/she does not want it) or in the age to come (because it is too late, Mt 12:32).

Today’s feast of Christ the King invites us to surrender ourselves to the loving reign of God, to make a choice between the three categories of people mentioned above. Now it is up to us to accept the gifts of pardon and salvation which Christ the King offers with a repentant heart, or to reject them. We are either like the repentant thief or the unrepentant thief and Jewish leaders and Roman soldiers; we either allow our King to rule over us with his qualities of compassion, pardon and salvation and allow him to pour these into our hearts, or become hardhearted by allowing evil and criminal tendencies to rule over us till the end. As sinners, we always have free entry into his Kingdom if we accept his forgiveness with repentance. The infinite compassion of Christ flowing from the cross can melt the hearts of even hardened sinners leading them to repentance.

If we claim Christ as our King, in our social life also it is our duty to spread and dispense the same qualities of mercy and forgiveness towards the lost ones, and work for the liberation of people and society from evil. When we are engaged in this sort of life-promoting mission we become loyal ‘soldiers’ of our King who came to seek out and save the lost (Lk 19:10), and laid down his life so that we may have life (and also share life) in abundance (Jn 10:10). But this sort of mission may sometimes make us victims of the type of mockery, abuses, humiliation and insults Jesus suffered. People may challenge to prove our power to bring about quick solutions to the burning issues of modern society – just as they did to Jesus. But if we trust in God, occasionally we may get a few people like the good thief who will support us and tell others that we have not done anything wrong to deserve harsh treatment or judgement.

5.    Response to God's Word

Today, are we willing to accept pardon and salvation which Christ the King offers, or reject it like the hardened criminal? When we do not see and understand God’s ways through human reason, do we make a deep faith-surrender and allow God to take us where he wants by putting ourselves into his hands? Do we allow our conscience to become blunt by hardheartedness, and refuse to heed to the promptings of the Holy Spirit to admit our wrongdoings? Are we losing the sense of sin due to widespread acceptance of immoral practices in our society, or due to social pressure? Do we justify our wrongdoings by giving so many excuses? Do we allow Christ the King and the values of his Kingdom to rule over our hearts, or the evil ways of the world? Whether we succeed or not, do we try to win over people’s hardness of hearts with mercy and pardon? Are we loyal ‘soldiers’ of our King who are willing to work for his Kingdom in which mercy, pardon, reconciliation and magnanimity will be the guiding principles?

6.    A Prayer

We hail you, Christ our King. You alone are the King of our hearts. You accepted to die an agonizing, disgraceful and humiliating death in order to save us, your subjects. Even in the midst of excruciating suffering, you were faithful to your ministry of seeking out the lost and saving them. Be a true King of our hearts by winning over the hardness of our hearts with your mercy and pardon. With a humble and repentant heart we accept your gifts of pardon and salvation. We pray that you send your Spirit to melt the hearts of all hardhearted sinners, so that they may come to your throne of mercy and pardon. Amen.

33rd Sunday of Ordinary Time (C)

 Thirty-third Sunday of Ordinary Time (C) [Lk 21:5-19]

13.11.2022

Signs and Persecutions before the Destruction of Jerusalem

Readings: (1) Mal 3:19-20 (2) 2 Thess 3:7-12

1.  Theme in brief

Facing fears and persecution with patient endurance

2.  Focus Statement

The Lord invites us to face our fears about the end of our life or end of the world, and about persecution for following him, with patient endurance, since they provide opportunities for us to bear witness to him.

3.  Explanation of the text

Today’s gospel text can be divided into three parts: (1) Jesus’ prediction about the destruction of the Temple of Jerusalem (21:5-6); (2) dreadful portent and great signs from heaven that will befall on humanity at the end of time (21:7-10); and (3) his foretelling of an intense persecution of early Christians (21:12-19).

In the first part of today’s gospel, when some people wondered at the beauty and majesty of the Temple of Jerusalem, Jesus asked them not to focus their total attention on “these things that you see” (21:6). Though it is not clear on what exactly they should focus their attention, we can guess that Jesus wanted them to focus their attention not on the building but on the poor. We can deduce this from the fact that he had observed just a little while ago – a poor widow putting all the money she had into the Temple’s treasury (21:1-4). At the same time he was also predicting about the impending destruction of the Temple (21:6). His prophecy would be fulfilled in a few decades, in 70 A.D., when the Romans would destroy the Temple as a punishment for Jewish rebellion (spearheaded by the Zealots). Probably he desired to draw their attention to the spiritual decay, hypocrisy and oppression of the religious authorities behind external adornment of the Temple.

Further, Jesus seems to use this prediction to instruct his disciples about the impermanence of human achievements, structures (including places of worship) and possessions (21:5-6). From his pronouncements that follow (21:9-11), it is clear that he connected the impending fall of the Temple at the hands of Romans to the end of the world. When people asked him about the exact time of the end, he indicated the futility of such calculations (21:7). Instead of asking “when” the world would end, he wanted them to focus on “how” they should prepare themselves to face the end. He warned them of bogus messiahs and false prophets who might take advantage of the fear psychosis generated in the minds of people due to the unknown and uncertain future (end of the world). He cautioned them not to be led astray by the false promises of fake prophets (21:8). He gave three signs for which they must watch out: false prophets, political chaos and natural disasters (21:8-11).

In the second part of today’s gospel Jesus speaks about the “dreadful portents and great signs” (21:11). They are presented in a literary form called ‘apocalyptic literature.’ The language used in this piece of literature regarding man-made or natural calamities and political upheaval (21:9-11) is not to be taken in literal sense. These signs are meant to tell the disciples that they should firmly trust in God even in the greatest trials and the most challenging circumstances. Even in these terrifying situations the disciples are not to be afraid (21:9), with the firm trust that God is present even amidst these trials.

Finally, in the third part, Jesus spoke about the persecutions that would precede the end-time, and the opportunities offered to his disciples to bear witness before their persecutors in such situations. He instructed them that persecutions were not a time to be busy in blaming the persecutors, but they provided “an opportunity to testify” before the world (21:13). Jesus himself would provide strength and wisdom for such testimony (21:15). Jesus assured them of God’s faithfulness even in the midst of arrests, persecution, trials before government authorities, betrayal by family and friends, hatred on account of his name and even execution (21:12-19). The fate of the Master was going to be the fate of the disciples – as he was brought before Herod and Pilate, they too would be brought before kings and governors of the world for judgement (21:12). At that time the disciples need not become frantic and anxious about what to say. He assured them of divine wisdom as to what they should speak. He put his assurance of ultimate protection by God in symbolic language: “not a hair of your head will perish” (21:18). In spite of severe persecution and the possibility of facing death, they were called to persevere in their loyalty to his teachings till the end, and, thus gain their souls by their patient endurance (21:19).

4.  Application to life 

As the Liturgical Year comes to an end, the Church, by prescribing today’s gospel text, invites us to look beyond our immediate worries, interests and earthly concerns and reflect on the end of this world or the end of our own life.  Immersed or engrossed in worldly affairs, we often fail to look beyond the immediate here-and-now. We forget that we are only exiles and wayfarers on this earth. We forget that as we get older and older, life becomes shorter and shorter for us, and we are drawing nearer and nearer to our ultimate home in heaven. Though many classical preachers have said, “Always live as though each day may be your last,” we forget about that issue as we are immersed in our daily tasks. Today’s gospel invites us to give a serious thought to the end of our life on earth or the end of the world, and the approach of the day of judgement for us sooner or later.

This thought should fill us not with sorrow or despair, but with a longing and hope to be with Christ for ever. It impels us to think of the impermanence of our possessions and life itself. Just as the beautiful Temple of Jerusalem was destroyed by the invading Romans, so also all our latest marvels in technology and architecture will pass away. The Jews used to admire the external beauty and majesty of their Temple till it was destroyed. This reminds us not to be too busy in building and admiring our magnificent churches and cathedrals, but put our trust in the Lord, who alone is our strength and salvation. The more we reflect on the frailty of all man-made structures, the more we become conscious of our false sense of security in them. The shortness of our life here on earth should make us wonder why we should be so attached to material things, and why should we put our total trust and security on human structures – however essential they may be. If everything is passing and nothing in this world is permanent, then what is permanent? Only our life with God and the love with which we live is permanent.

The warning given by Jesus not to be led astray by false prophets is valid even today, because there is no dearth of preachers, teachers and religious sects who ‘exactly’ predict the end of the world – though Jesus himself has purposely kept the exact time of the world’s end uncertain in order to keep us ready and prepared to meet the end at any time. Our modern prophets of doom issue threats and warnings in God’s name about catastrophes that may befall the world. Whenever a disaster strikes like terrorist attacks or natural calamities, some of these ‘false prophets’ put the blame on moral permissiveness of our society, its godlessness and corrupt ways. Besides, we have other modern ‘messiahs’ such as politicians who claim to solve our main problems if we vote for them, and also so many enticing advertisements that promise to give us trouble-free life and work. Each one says, “I know your problem and have the best solution” to his or her own advantage. Jesus cautions us not to go after these false saviours, and their propaganda which could be full of half-truths. He admonishes us to be so shrewd that we are not led astray.

Just as the thought of “the dreadful portents and great signs” (21:11) that will precede the end of the world, mentioned in today’s gospel (21:9-11) frightens us, so also the news of international terrorism, civil wars, nuclear threat, riots and the increasing natural calamities (like floods, earthquakes, cyclones and tsunamis) caused by global warming and environmental degradation in modern times continue to frighten us.  In spite of all our capabilities and achievements, in spite of tightest security measures taken by our Governments, our life is so fragile that it can be snuffed out at any time. This possibility creates a tremendous fear psychosis in many of us. The fear of dreaded sicknesses, misfortunes, calamities, sudden death and the uncertainty of unknown future make many people vulnerable to the trap laid by so many false prophets such as fake faith-healers, godmen and witch-doctors who claim mysterious powers to alleviate these miseries. It also leads to superstitious beliefs in witchcraft and sorcery in some societies resulting in the persecution of mostly innocent women (sometimes men also) who are branded as witches or sorcerers.

But Jesus assures us, though cosmic tumult and made-made as well as natural calamities may shake us, they can neither ultimately control us nor harm us, since God is in control. Surely, his love is stronger than all these forces. Though the world may not end on the dates fixed by prophets of doom, no doubt social and political upheavals as well us natural calamities are like ‘red signals’ for us to end our own ‘little worlds’ – the world of selfishness, the world of materialism, the world of secularisation, the world of ‘godlessness.’ The question is not when exactly the world will end, but when and how can we end these ‘little worlds’ inside us and prepare ourselves for the real end of the world or end of our life by creating a world of sharing, caring, peace-making and building up communities. When we allow our fears, worries and anxieties (often baseless ones) to become our masters, we can become either highly depressed or an easy prey to false prophets (such as fake godmen and witch-doctors) who claim to free us from our physical pain and mental tension. When we permit our fears and anxieties to take control of us, they become our masters and we become subservient to them. We forget that God is our Master and our destiny is in his hands. Therefore, every day we need to train our minds with God’s grace to make our fears our servant, not our master. Jesus tells us not to be terrified as if fears were greater than his power (21:9).

Jesus’ instruction to face all the persecution that may come on us because of his name with patient endurance should lead us to regret for the times we withdrew our good work or service for the poor out of impatience, wavering, panic, over-anxiety and fear. Endurance is just the opposite of all these things. Our endurance till the end comes from relying fully not on our own human resources but on trusting in God, trusting in his promise that he will be with us in the midst of our suffering and give us divine wisdom to say what we should at that time. Thus, instead of promising us a trouble-free and comfortable discipleship, Jesus offers us spiritual resources to cope with persecutions and catastrophes. St. Paul says: "We also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us" (Rom 5:3-5).

Due to the lack of endurance, we may have lost wonderful opportunities provided by the Lord in the past to bear witness to his name and failed to hold on to his values firmly and patiently when they were opposed, or when we were betrayed even by our own kith and kin. In some parts of the world, we observe the false propaganda and hate campaign created by certain groups who feel threatened by the Church’s missionary services to the poor and the downtrodden (in the fields of education, health care, human rights and social justice). Those who are opposed to this type of empowerment of the poor and the marginalized try to stop such services by intimidating or attacking missionaries and their beneficiaries. Our reflection on the assurance of Jesus that our future is in God’s hands, and nothing will happen to us outside his design, should move us to go on doing what  we can to alleviate the misery of the world, instead of just blaming others for it. We are called to patiently endure in loyalty to his values until the end.

5. Response to God's Word

Does the thought about the shortness of our lives make us realize the foolishness and illusion of relying on human structures and capabilities? Are we convinced that God is on our side even in most painful situations? Do we persevere in our good work when there is opposition and criticism? Are we indifferent to problems of unemployment, accidents, bereavements, broken relationships, international terrorism, riots and violation of human rights due to fear of opposition, criticism, intimidation, etc.? Were there occasions when we lost a wonderful opportunity to bear witness to Christ due to our non-involvement or silence in these matters?

6.  A Prayer

Deliver us Lord from all fears, worries and anxieties that keep us enslaved. We surrender them into your hands and admit that your power and dominion over us is greater than our fears. Give us the courage, strength and divine wisdom to bear a powerful witness to your gospel-values in times of opposition and persecution. Keep us always loyal to you so that we may endure until the end. Amen.

 

 

32nd Sunday of Ordinary Time (C)

 

Thirty-second Sunday of Ordinary Time (C) [Lk 20:27-38]

06.11.2022

The Question about the Resurrection of the Dead

Readings: (1) 2 Mac 7:1-2.9-14 (2) 2 Thess 2:16 - 3:5

1.  Theme in brief

Our faith in resurrection of the dead and eternal life

2.  Focus Statement

Our faith in the resurrection of the dead and eternal life is based on the very nature of God we believe in; our God is a God of the living and not of the dead and he shares his own life with us which is eternal.

3.  Explanation of the text

Today’s gospel tries to answer the most difficult question of our faith, namely whether there is life after death, and if yes, what sort of life it is going to be. Jesus answers this question in the context of the challenge thrown at him by the Sadducees (who do not believe in resurrection) to solve a fictitious and improbable case. Based on the prescription of the OT (Deut 25:5-6) which allows a widow to marry her husband’s brother if he dies childless, they bring a made-up story of a widow who married seven brothers who were childless. They want to know whose wife she will be in the resurrection of the dead (20:29-33). Their intention was either to pressurize Jesus to give up faith in the resurrection of the dead, or accuse him of encouraging polyandry (that is, one woman marrying several husbands).

Two things become clear in Jesus’ explanation: (1) Life after death and resurrection of the dead is absolutely certain, but it is not like resuscitation (that is, regaining of life by an unconscious person). It is not a prolongation of the earthly existence but totally a different kind of existence. The resurrected life is not going to be like physical or social life of humans that requires eating and drinking, marrying and giving in marriage (20:35). Further, the differences of sex, state of life, kinship, etc., have no relevance in the resurrected life. It is absurd to think of procreation in heaven since they cannot die any more (20:36). Life after death will be a spiritual life (like angels, 20:36); it is a participation in God’s own divine life.  

(2) Secondly, our faith in the resurrection of the dead is based on the very nature of God we believe in. Our God is a God of the living and not of the dead (20:38). This can be deduced from the fact that Moses himself had heard God telling him in the incident of the burning bush (Ex 3:1-6): “I am the God of Abraham, Isaac and Jacob.” He did not say, “I was the God,” but “I am the God.” This shows that these three patriarchs (Abraham, Isaac and Jacob) are still living (20:38). Otherwise, how can God relate himself with the dead patriarchs?

4.  Application to life 

Today’s gospel affirms and confirms our faith in after-life and resurrection of the dead. But what are its implications for our life? [Please choose whichever point you like from the following:]

(1) God entered into a personal relationship with us both when he created us in the flesh and re-created us at our Baptism. The Bible says, in the beginning God created us in his own image and breathed his own breath into us (Gen 1:26; 2:7). When he e-created us at baptism, he established an intimate relationship with us by making us sharers of his own divine life. If so, how can such a life be snapped with death? In other words, death cannot snap the divine life (which is immortal) he breathed into us at the time of creation; more so when he re-created those who believe in his Son (at baptism) by making them sharers of his own eternal and divine life. Just as God has no end, so also the life he has given us. If there would have been nothing after death, God’s love would have ended in a failure.

(2) Faith in eternal life gives us the motivation to live our earthly life as best as possible, because it is a preparation for eternal life with God. This thought should motivate us to lead a qualitatively different type of life – a 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 and relationships. What is the use if the quality of our material goods goes higher and higher every year and the quality of our relationships 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.

(3) Faith in eternal life always reminds us of the impermanence of earthly life. This thought should make us realize 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. 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. 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.

(4) Faith in immortality gives us a tremendous hope that all our suffering, sorrow, pain and struggles will not be in vain. As St. Paul says, they are not worth comparing with the glory to come (Rom 8:18). If we hope for the ‘Gold Medal’ in life’s race, we have to go through a rigorous exercise of trials, suffering, struggles and hardships. Our firm hope of getting this ‘Gold Medal’ helps us to cope with life, since it can sustain and support us in times of suffering and crisis, and give a meaning to it. Suppose we have no hope of getting any reward, how can we suffer with serenity at all? It will be a harsh and horrible suffering with nothing to hold on.

(5) Faith in life after death puts us in constant communion with those who have died marked with the sign of faith. As Abraham, Isaac and Jacob are living, all the faithful departed are also spiritually living with us. But as Jesus has explained in today’s gospel, they do not possess a physical body like us. They are like angels and their spiritual bodies do not require from us any offering of food and drink for their survival. Since our union with them is essentially spiritual, we express it by praying for them and offering the Eucharistic Sacrifice for their repose. The saints in heaven also keep up this spiritual relationship with us by continually interceding with God on our behalf.

(6) Our faith in eternal life and resurrection of the body should lead us to uphold the preciousness of life, since it continues for eternity. If human life has such a great destiny, we must be committed to defend it whenever it is degraded, threatened and not respected. Our mission is to respect, save, promote and protect life. We can do it by upholding the supreme value of life, especially of the poor, the marginalized and the voiceless; instilling hope in hopeless situations; becoming sensitive towards forces of death around us; helping people to sustain in moments of trial;  imparting life through our compassion and care.

5.  Response to God's Word

What is the aim of our life? Do we believe in the power of Christ’s resurrection and invoke it when forces of death close in on us? Are we satisfied with mere physical existence, or do we have a passion to enhance our own and others’ quality of life? How can we be persons whose enthusiasm for life never dies? What makes us lively and what makes us cold? Do so many people have to please us? Does our hope in eternal life help us to cope with crises and problems of life? What is our commitment to the cause of human life?

6.  A Prayer

Thank you, Lord, for entering into a personal and unending relationship with us both at our creation and re-creation at Baptism. May our faith in eternal life give us the motivation to enhance the quality of our earthly life. Grant that we may live our life enthusiastically and may not be found guilty of living a wasted life. As we acknowledge the impermanence of our life, we firmly believe that our security is in you alone. Increase our hope in your promises so that it can help us to cope with the problems of life. Grant that we may uphold the value and preciousness of every person’s life. Amen.