Gospel Reflections for Life-Promotion

INTRODUCING FR. FREDDIE'S GOSPEL REFLECTIONS

for Multi-purpose

1. These reflections are not written like an essay, but in six precise steps. Choose what you like.

2. They are not meant only for preaching homilies, but for a multi-purpose: for teaching, prayer (either personal or common), reflections and socio-pastoral guidance.

3. They can be used outside the liturgical celebrations also on any other occasions for preaching (by using the same text), private and common prayers, Bible Vigil, Adoration, Prayer Service, Gospel Sharing, conferences, talks, etc.

4. Only the Gospel text prescribed for the Sunday Liturgy in the Catholic Church is used for these reflections, and not the First and Second Readings. The latter are quoted only for reference. Those who want to include them, have to find their own applications.

5. These reflections are written from a pastoral and spiritual perspective, and not from academic or exegetical.

6. The preachers have an option to develop only the focus-statements given in Step 2 on their own into a full-fledged homily. If they want to make their homily shorter, they need not include all the points/thoughts written by the author; instead can select what they like, and (if they want) add their own stories/ anecdotes/ examples.

7. The title, “Gospel Reflections for Life-Promotion” indicates the author’s intention to highlight the life-sustaining or life-saving issues in our world and society in the midst of anti-life forces.

8. Though much of the material presented in these reflections is author's, no claim is made for the originality of all the thoughts and ideas. They are adopted from various authors.

9. Reproduction of these reflections in any form needs prior permission.

Thursday, 2 March 2023

Second Sunday of Lent (A)

 Second Sunday of Lent (A) [Mt 17:1-9]

05.03.2023

The Transfiguration of Jesus

Readings: (1) Gen 12:1-4 (2) 2 Tim 1:8-10

  1. Theme in brief:

Attaining glory through the cross

  1. Focus Statement:

We can reach the mountain of glory only after crossing over the valley of suffering, sacrifice and humiliation.

  1. Explanation of the text
  2. The main theme of Christ’s Transfiguration on a mountain (traditionally called Mount Tabor) is this: to attain glory through suffering. But this theme is not mentioned directly in today’s gospel text. Hence, it needs to be deduced from the context in which this text is placed. Strikingly, Matthew places this episode immediately after the question of Jesus to his disciples about his real identity at Caesarea Philippi: “Who do you say that I am” (Mt 16:15)? Peter had declared that he was the Messiah (Mt 16:16). But his notion of the Messiah was that of a worldly or political king. Jesus had already corrected this wrong notion by telling them that he was going to be a suffering Messiah (Mt 16:21). This idea must have shocked them. Here he tries to correct their wrong notion once again.

According to today’s gospel text, Jesus led three of his close disciples – Peter, James and John – up a high mountain “six days later” (17:1); that is, six days after he asked the question about his real identity (“Who do you say that I am?”). The purpose of this question seems to be twofold: (1) to correct their wrong conception of the Messiah; and (2) to teach them about the inevitability of the cross to attain glory or to prepare them to face the scandal of the cross.

Since the unique manifestation of Christ’s glory took place on a mountain, it is clear that it happened during Jesus’ prayer – as mountain is a symbol of encounter with God in solitude. The change that took place in his bodily figure or form (commonly called Transfiguration) with the shining of his face like the sun and his clothes like dazzling white (17:2), clearly points to his glorious state after the resurrection. He gave his disciples a glimpse of his future glory (in anticipation) in order to prepare and strengthen them to face the scandal of the cross. In other words, it was a preview of the glory he was to attain at resurrection, only after going through the agony of the cross. In fact, he wanted to point out that there was a crown or great reward beyond the cross.

The Jewish Scripture (called by us OT) was commonly referred to as the Law and the prophets. When Jesus was transfigured, the appearance of two great figures of OT, namely Moses (representing the Law) and Elijah (representing the prophets) indicates that Jesus is the fulfilment of the messianic hopes of the OT. Though Matthew says that they were talking with Jesus (17:3), he does not say what the subject-matter of their conversation was. We come to know it from Luke that they were speaking about his “departure” (a technical word for his passing over from death to life) which he was about to accomplish in Jerusalem (Lk 9:31). Both these prophets were giving their approval or testimony to the path chosen by Jesus – to be a suffering Messiah and attain glory only through the way of the cross.

Though the clouds in the sky are normally dark, Matthew speaks of a “bright cloud” that overshadowed them (17:5). This bright cloud indicates the presence of the Divine Light (God). The voice of the Father declares Jesus as his beloved Son (17:5), which also means a beloved servant because of its connection with the suffering servant of Yahweh, in the Book of Isaiah (cf. 42:1). Jesus becomes the Father’s beloved Son and the Father is well pleased with him precisely because of his willingness to become his obedient servant unto death on the cross. The Father approves the path chosen by his Son by calling him his Beloved Son and asking the disciples to listen to him (17:5). To “listen” means to obey him or imitate his way of attaining glory through humiliation and suffering.

Peter’s reaction to this tremendous experience was to stay there on the mountain permanently and pitch three tents: one for Jesus, one for Elijah and for Moses (17:4). His desire to prolong this experience and erect permanent dwellings indicates a short-cut method of attaining glory by avoiding the cross. Matthew tells us that Jesus touched the three disciples when they fell to the ground out of fear (17:6-7). This touch was meant to help them overcome the fear (both at the sight of dazzling glory of the Lord and the thought of suffering), and reassure them of his strength to face suffering (17:7). The secret about this vision had to be kept till the resurrection (17:9) to avoid misunderstanding about the type of Messiah Jesus was going to become.

  1. Application to life

Every day when we recite the Angelus we pray that we may be brought to the glory of Christ’s resurrection by his passion and cross. This is exactly what theologians call “paschal mystery of Christ”. The Hebrew word ‘pascha’ means passing over and refers to Christ’s passing or crossing over to glory through his passion and death. ‘Mystery’ (a word used by St. Paul, cf. Eph 3:5) refers to a hidden plan made by God (now revealed to the apostles through the Holy Spirit) to save us only through the suffering and death of Jesus and not in any other way. The message of the Transfiguration is the same – we can reach the mountain of glory only after crossing over the valley of suffering. In short, the message is: there is no crown (= glory) without a cross (= suffering).

What is a cross? It is a symbol of three things: (1) suffering because Jesus underwent terrible suffering on it; (2) sacrifice because he sacrificed his life on it; and (3) humiliation because he died shameful death of a criminal on it. The crosses in our life can be persons, situations, places, work or job and responsibilities that give us a lot of pain, agony, physical and mental torture, discomfort, risk and humiliation. For example, an alcoholic husband is a cross to his wife, an unfaithful husband/wife to his/her wife/husband, a disobedient or delinquent child to its parents, and an enemy to his/her enemies. A serious illness (either one’s own or of others in the family) which does not get cured, a risky work or job, a heavy responsibility of family/ workplace/ institution/ organization, a dangerous and insecure place to live can become a cross. All the humiliations we get from our own family members, colleagues, companions and opponents when we do something right and just or for social welfare are crosses. Feelings of failure, loss, loneliness, unrest, rejection and hopelessness are also other crosses. We see the shadow of the cross whenever we sacrifice our selfishness, security, power, comforts and even friends in order to follow the Lord. Our sharing of his glory takes place to some extent when we experience peace and joy in this life after going through a lot of suffering and sacrifices. But this glory is only a glimpse of the everlasting glory of heaven. Compared to that glory, all the sufferings of this present life are not worth (cf. Rom 8:18). This hope of the glory to come sustains us when we walk through the valley of tears or suffering.

The same voice of the Father that appealed to the apostles to listen to Jesus as he is his Beloved Son, appeals to us to listen to or imitate Jesus in our moments of trials, temptation, sufferings, humiliation and rejection. How can we listen to Jesus if we are not attuned to his voice by remaining close to him in prayer? How can we listen to him if we follow the latest fads of the consumerist society instead of following him? In our hunger for power, position and ambitions, we are reminded to imitate him who rejected these worldly standards in obedience to God’s will. As God’s beloved sons/ daughters in whom he is well pleased, even in our failure and humiliation, we are called to walk in his footsteps, that is, walk the way of the cross. We are called to follow a suffering Messiah who attains his glory through the cross. If we have tried to bypass the cross – as Peter was trying to do with his proposal to remain on the mountain-top permanently – Lent is the most appropriate time to listen to him, to follow his footsteps by embracing the cross. We listen to Jesus in his Word found in the Gospel. Amidst so many other contrary voices of the world that come through bad companions, misleading guides and mass media, do we try to keep attuned to our Master’s voice? Which voice is stronger and louder: the former or the latter?

Like Peter, we have a tendency to prolong happiness and stay fixed on the mountain of glory and escape from the problems and hardships of life. We have a desire to attain glory and prolong its joy by trying to evade crosses. As fathers of families we want to attain unity and harmony in our families, but without sacrificing our time for guiding our children; as husbands we want better understanding with our wives, but without spending time for communicating mutual expectations; we want a corruption-free society, but won’t mind giving bribe to avoid trouble and inconveniences for us; we want children to obey us, but do not practice what we preach to them because of which we lose respect and obedience from them; we want peace, but do not want to forgive or take steps for reconciliation. This is the short-cut method to glory proposed by so many Peters all around the world.

There are also some other Peters who want to build only ‘tents’ (memorials, monuments, churches, institutions, conduct novenas and establish healing centres), and forget about Jesus’ mission to the poor and the marginalized. Like Peter, they want to remain comfortably fixed in these and do not want to enter into human misery and problems below the mountain. Of course, mountain of glory is more enjoyable and comfortable than the valley of struggles and tensions.

The lesson drawn from the transfiguration of Christ teaches us that our Christian life has two inseparable elements: “ascending” and “descending” or "going up the mountain" and "coming down the mountain". We need to ascend or “go up the mountain” to encounter the Lord in prayer, to listen to his voice. But we cannot stay there permanently even if we happen to get ‘mystical visions.’  Our intimacy with the Master and experience of his splendour or glory in prayer and contemplation energizes us to go “down the mountain” to face the hardships of life which are our daily crosses, just as the disciples descended from the mountain to proceed with Jesus to the Garden of Gethsemane and to Mount Calvary. This intimacy also inspires us to reach out to the sick, the hungry, the poor and the marginalized.

The Lenten Season invites us to retrace our steps towards the path followed by Jesus. When we are frightened of trials and sufferings of life, just as he touched his disciples, today and everyday Jesus touches us and gives us the strength to get up. He tells us to arise and live a life without fear during trials and difficulties of life, especially when we do good. He invites us to go to our ‘Tabor’ – to encounter God in prayer and solitude – with the intention of sending us to the valley of suffering to become beloved sons and daughters of God who are called to be his beloved servants for his cause. He assures us of a crown beyond the crosses. Every Eucharistic celebration is also like a mountain-top experience that energizes us to face trials of life. But we cannot say like Peter: It is good for us to be here all the time. Soon the priest will say: Go in peace to love and serve the Lord by loving and serving others. He also sends us to take up our crosses and follow the Lord. Since during liturgy we are with Christ on the mountain, and are given spiritual nourishment, we can go out from here with the hope that his strength will be with us in our trials and daily crosses.

  1. Response to God's Word

Do we follow Christ in moments of failure and humiliation, or follow our own impulses? Are we willing to climb down from the mountain of achievements, name and fame, power and honour, and walk with Jesus up to Calvary? As God’s beloved children, do we listen to Jesus in prayer and solitude (symbolized by the mountain), when we feel we are not on a mountain of glory and honour, but deep into the pit? How often did we fail to live and act as God’s beloved children by failing to imitate Jesus, especially in the dark moments of our lives? In which moments and situations we tried to run away or escape from crosses and looked for our own comforts?

  1. A Prayer

Lord Jesus, grant that we may be brought to the glory of your resurrection by your passion and cross. Touch us and raise us up with your strength so that we do not run away from the cross or escape from sacrifices involved in fulfilling your mission. Grant that we may imitate your way of sacrificial love for the salvation of the world. Give us the courage and strength to carry our daily crosses so that we may share your glory. Confirm us with an unwavering hope in your promises so that we may courageously face sufferings of this life with that goal in mind. Amen.

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