Fourth Sunday of Ordinary Time (B)

 

Fourth Sunday of Ordinary Time (B) [Mk 1:21-28]

28.01.2024

Jesus’ Messianic Authority in Word and Deed

Readings: (1) Deut 18:15-20 (2) 1 Cor 7:32-35

1.  Theme in brief

Jesus’ teaching authority as well as authority over evil spirits

2.   Focus Statement

Jesus comes to liberate us from slavery to evil forces, that not only alienate us but go against God’s Kingdom, and gives us the authority to defeat them.  

3.   Explanation of the text

In today’s gospel text, instead of telling us what exactly Jesus taught in the synagogue, Mark tells us how he taught and what the effect of his teaching was. He emphasizes that Jesus taught (1) with authority and (2) people in the synagogue at Capernaum were astounded and amazed at his teaching. [Both of these expressions are found twice each in 1:22 and 1:27]. The effect of his teaching was that it had the power to cast out unclean spirits (demons).

It is clear that Jesus’ authority is a central theme in today’s gospel and it refers to his teaching authority as well as authority over evil spirits. All people were astounded at his teaching because he taught with his own authority without relying on the authority of the Law of Moses and traditions. They also found a difference in his and scribes’ teaching (1:21). The scribes' teaching authority came from the Law, whereas Jesus taught with an independent authority. His authority came directly from God himself; that is, he was endowed with divine authority. The scribes supported their teaching by quoting the Scripture. Even the prophets spoke on behalf of God and often said: “Thus says the Lord.” But Jesus spoke independently.

Though Mark does not mention the content of Jesus’ teaching at this point, we can very well guess that it is centred on his main theme: “The Kingdom of God has come near; repent and believe in the good news” (1:16). His first teaching about the Kingdom of God and first deed of casting out demons were also intimately related. Endowed with divine authority, he not only taught but also acted against the evil forces. This text indicates that he came to confront the forces that go against God’s Kingdom and cast them out or defeat them. Thus, Jesus disclosed his messianic identity and mission both in word and deed.

When Jesus encountered the evil spirit, the latter confessed that Jesus was the Holy One of God (1:24).  Indirectly, he acknowledged that Jesus was holy and he was unholy, or Jesus was ‘clean’ (or pure) and he was an unclean spirit. When put in ordinary language what this unclean spirit blurted out could mean, "There is no common ground between your holy and my unholy or your clean and my unclean spheres. You remain in your field and I remain in mine. Let us not interfere in each other’s field of operation." (1:24). The suspicion of demons whether Jesus had come to destroy them (1:24) is in fact true. By his resurrection, Jesus won a victory over them and destroyed their hold over those who firmly believe in the power of his resurrection.

This text says that while casting out the unclean spirit from that man, Jesus “rebuked” him and ordered him to keep quiet and come out of the man. Later on, Mark uses the same word while narrating the miracle of stilling the storm in the sea (4:35-41). There also he says that Jesus “rebuked” the wind (4:39). This shows that he has power over both the natural world (“wind and sea obey him,” 4:41) and the supernatural world (demons and evil spirits obey him, 1:25-26). The text brings out Jesus’ complete authority over evil forces because of which they obey him. His mission entails the definitive victory over evil forces, symbolized by Satan and all his cronies. Surely, he came to silence (1:25) the evil powers and liberate humans from their slavery, which alienated them.

Jesus' teaching with divine authority was acclaimed by the people in the synagogue as new teaching (1:27), because it was attested by his deeds such as freeing people from demons leading them to a new quality of life. This “new teaching” (1:27) with authority put him into conflict with those who taught the same “old stuff” (laws and traditions) and ultimately led to his death on the cross.

4.  Application to life

Actually Jesus had neither political nor military power which invests a person with enormous authority. He was neither a scribe nor a priest who are invested with religious authority to teach, preach and perform religious ceremonies. In spite of that, today’s gospel says that he taught with authority and confronted evil spirits with the same authority. From the time of ancient rulers found in the annals of history to today’s ordinary parents who exercise authority over their children, we observe that some authorities are respected and some are not; some are obeyed out of fear and some out of reverence. Sometimes, those who are in authority are revered not so much for their wealth/ military/ political power, but for their moral authority. Due to this moral or inner authority commanded by them, people respect their word and follow them out of respect. Mahatma Gandhi and Martin Luther King Jr. are prominent among such leaders. From where does their power come? They earn it by practising what they preach and by using their power the way Jesus used it.  He did not use his authority for himself but to serve humanity. He used it to serve, not to be served (Mk 10:45). He used it to bring blessings to people such as restoration of health and healing of body and spirit.

This is quite different from the understanding of power and authority in our political circles! As followers of Christ, today’s gospel-message leads to introspection whether we use our authority in the manner Christ used it. Besides hotly debating about the politics of the politicians, nowadays people speak also about ‘village politics,’ ‘Church politics,’ ‘business politics,’ etc. If a person with any authority says one thing and does another; uses power only to enrich oneself, to exploit others, to amass unaccountable wealth through corrupt means, then he/she exercises only worldly power but loses moral or inner authority. This is true of not only autocratic rulers of the State but of authoritarian parents/ bosses/ teachers/ government officials/ tribal chieftains as well. Temptation to abuse or misuse one’s power and authority is really strong not only among political but also among religious leaders. Jesus wants us to use whatever authority we have in the family, workplace or administration to direct, guide and serve others, and not to take advantage of the helplessness of the weak, or to amass wealth only for ourselves or to take revenge against our opponents.

What does Jesus’ authority over demons (or as the gospel says ‘unclean spirits’) mean for us today? First of all, unclean spirits and demons can be taken to symbolize impulses inside us or forces outside that enslave us, control us or alienate us from God and neighbours or block our spiritual progress such as fear, guilt, anger and resentment. For instance, when fear controls us we miss great opportunities because we are afraid to take even smaller risks such as facing somebody’s displeasure for doing/saying the right thing. Instead, we play it safe. When resentment begins to drive us we become enslaved to our past hurts and inflict bitterness and emotional pain on ourselves. A humble admission of the enslavement of these ‘demons,’ submission to Jesus’ authority in faith and trust and begging him to cast out these ‘demons’ from us can restore our emotional health. Thus we too can experience the liberation brought about by Jesus from the slavery of dehumanizing forces.

Secondly, demons can be taken to represent all the powers that are against God and his  values, human welfare and goodness. Just as they did in Jesus’ time, today also they frustrate his mission of service to the needy, peace, justice and fellowship. There is a continual battle going on between God’s Kingdom (symbolizing goodness) and Satan’s (symbolizing all that is evil and ungodly) in our hearts as well as society. This combat between holy and unholy fields admitted by demons themselves in today’s text goes on and on. As the demons said, in fact there is a total incompatibility or absence of any common ground between Jesus and Satan, good and evil, truth and untruth, light and darkness (1:24). Therefore, for the followers of Jesus, any compromise or collusion with evil amounts to a negation of their vocation. Instead, they are called to wage a combat or battle with evil, just as Jesus who confronted the evil spirit powerfully. Since this battle is risky, we enter into a marriage of convenience.

We are called to live our life not by chance but by choice. Therefore, we need to choose a particular social evil around us and dream about doing something about it in our minds. By dream I mean creating a mental picture in our minds about our small contribution to tackle a particular evil practice/ habit/ custom/ attitude in ourselves or in our society. Then make a plan in the mind regarding the ways of fighting it out – by raising an objection, a disproval, a voice, by showing non-cooperation or by writing against it. For example, once when some school children asked Abdul Kalam (former President of India) about the impossible task of eradicating corruption in society and country, he said that it begins at home. He asked children whether they would protest when their parents do anything wrong or find them dishonest and tell them it is wrong. Naturally, fighting against social evils such as injustice, corruption, racism/casteism, superstitions like witchcraft, oppression, environmental destruction, etc., is risky and dangerous. Compromising with evil and evil-doers seems to be a safer position. What is worse is following a ‘culture of silence’ when we encounter evil because of fear of backlash or hostile reaction from evil-doers. Sometimes by keeping silence we may promote evil and become agents of Satan’s kingdom instead of apostles of God’s Kingdom. 

Finally, this passage reminds us of our mission to liberate people from all evil powers, which alienate and destroy their lives such as sin, addictions, psychological and emotional blocks and bondages, unjust social structures, fear of evil spirits, witchcraft, etc. As Jesus did, we have to silence these evil powers in order to save our people from self-destruction or destruction of goodness in our society. Otherwise, we will be dealing with the same “old stuff” (religious rules, rituals and traditions of the elders) which the scribes dealt with. 

5.  Response to God's Word

How do we use our authority at home, at workplace and in administration: as Jesus used or as the world teaches? What amends can we make if we have abused our powers or authority? What are the powers in our society that are hostile to God? Do we fight them or embrace them? Do we often compromise or collude with evil? Are we ready to face inconveniences, personal loss, mockery of companions, and attempts by our colleagues in offices to pressurize us to compromise with evil or follow their ways in order to safeguard our own position? On which side do we often find ourselves: of holiness or ungodliness, goodness or selfishness, God’s Kingdom or Satan’s?

6.  A prayer

Lord Jesus, we acclaim you as the Holy One of God.  You came to destroy evil and defeat all satanic forces. Trusting in the authority of your word and your authority over evil powers, we place before you all the evil forces within and outside us. Silence all these negative power-centres so that we can experience your gift of liberation from their bondage. Grant that we may experience the newness of your teaching by enhancing the quality of our service and by fighting against evil forces. Amen.

Third Sunday of Ordinary Time (B)

 

Third Sunday of Ordinary Time (B) [Mk 1:14-20]

21.01.2024

The Inauguration of the Kingdom and the Call of First Disciples

Readings: (1) Jonah 3:1-5.10 (2) 1 Cor 7:29-31

1.    Theme in brief

Our response to Jesus’ call and mission

2.    Focus Statement

Like the first disciples of Jesus, we too are called to respond to Jesus’ summons to follow him by renouncing all worldly ties for the mission of building up a new society based on the values of God’s Kingdom.

3.    Explanation of the text

In the first part of today’s gospel, Jesus inaugurates his public ministry by announcing the summary or the main theme of his preaching and ministry, that is,  the Kingdom of God, or in simpler terms, God’s rule of unconditional love. He says that in his person God’s own rule of love has come on earth (1:14-15). The second part of the gospel text speaks about the call of his first four disciples (Simon, Andrew, James and John) to follow him with a mission to become fishers of people (1:16-20). Both of these parts are closely related. The purpose for which the disciples are called (in the second part) is to establish the Kingdom of God which Jesus inaugurates (in the first part) after the imprisonment of John the Baptist (1:14).

Mark tells us that Jesus has come to proclaim the good news of God or from God (1:14). What is God’s good news? The answer is found in the very first words spoken by Jesus in Mark’s gospel: “The time is fulfilled and the Kingdom of God has come near” (1:15). In simple words: The good news of God’s rule or dominion of love and salvation has now come very near to us in the person of Jesus. [Jesus himself is the good news in person.] The time of waiting (the long period of OT) is fulfilled (completed) now. God’s appointed time or the time planned by God to begin a new age or rule is at hand or near for all who are willing to receive it.

How should one respond to the challenge of the breaking good-news of God’s Kingdom? In two ways: by (1) repenting or changing one’s ways and (2) believing in the good news (1:15). Both the statements are inter-related: The latter only explains what the former means. To ‘repent’ means more than feeling sorry for one’s personal sins, but a change of mind/ attitude/ life-style. To ‘believe’ does not mean to believe in a doctrine as we do while reciting “I believe” (that is, the Creed). It means to be attached to the person of Jesus or to have a deep faith or trust in him. When anyone tries to live the way of the gospel, such a person finds that sin/ evil/ selfishness are the greatest obstacles to its path. Removal of these obstacles necessarily involves repentance or a change of heart. Believing in the Good News involves a conversion to the gospel-way of life (or God’s way) from worldly/ evil/ selfish way. Hence, Jesus’ first proclamation implies the fulfilment of God’s appointed time for both: (1) for his Kingdom to come near to us through Jesus; (2) to change the direction of our life and to be converted to the values of God’s Kingdom (in other words to repent, 1:15).

In the second part of today’s gospel, we hear how Jesus entrusts the mission of establishing God’s loving rule on earth to his first disciples in metaphorical terms, namely “to become fishers of people” or “to fish for people” (1:17).  In simpler terms, it means gathering people in the ‘net’ of God’s Kingdom just as fishermen gather fish in their nets. In other words, it implies building up communities based on God’s own values of love, peace, justice and fellowship. The immediate response of the first disciples to Jesus’ summons, points to a model for discipleship: how a true disciple should respond to Jesus’ call to share his mission. This call to follow him (1:17) implies a call to join his mission and walk in his footsteps or ways till the end, even up to Calvary. Jesus does not ask them to follow his ideology or doctrine, but to follow him; to be personally attached to him.

What is the requirement to follow Jesus as a disciple? The requirement or the sign of one’s commitment to follow Jesus, according to today’s text, is the readiness to renounce or leave something; sometimes even the things that are dear to one, as exemplified by the renunciation of their material possessions (symbolized by nets and boats) and family ties (symbolized by renouncing their father, 1:18-20). The words “immediately" leaving something and following Jesus mentioned twice in this text (1:18 and 1:20), point to the urgency of the call.

4.    Application to life

From today’s gospel we can deduce that, with Jesus’ coming into the world the loving rule of God has come near but not yet here with us. We experience another rule in us that opposes God’s, namely the rule of sin/evil. So Jesus again and again invites us to come under the loving rule of God by abandoning all unloving and ungodly ways. Kingdom of God does not refer to a place or a territory but a new quality of life to be lived with God’s own values. God’s values must be the rule of our lives and not worldly or selfish values. When we submit ourselves to God’s loving rule in our lives and accept the gospel’s way of life, the Lord Jesus gives us the grace and power to live that way of life. A change in us or a reshaping/ reorientation of our lives is essential to experience the nearness of God’s Kingdom in our hearts and society. Hence, one’s proper response to God and his Kingdom coming so near to us is to ‘repent’ by opening our hearts to Jesus’ gospel-way of loving service.

The root-cause of all unloving ways is the way we think. Therefore, today Jesus invites us again to change the way we think. With God’s grace and strength we have to try hard to replace our negative or evil thoughts with positive or good thoughts. Repentance means to change our way of thinking, attitude and life’s choices, so that Christ can be the Lord and Master of our hearts rather than sin, selfishness, and greed.

Like the first four disciples of Jesus, we are called to respond to Jesus’ summons to build up a new society based on the Kingdom-values by following him. This mission is symbolically termed as “to be fishers of people.”  It is clear that we are not called to be fishers of fish. People are not fish. Normally people do not respond to community work and social service easily as fish is attracted to a bait. They quite often resist personal as well as social change. In spite of that we have to ‘cast the net.’ We are not holding God’s Kingdom in our clenched fists. We are only his servants and are called to be faithful to our task of cooperating with him to establish his Kingdom. It is he who will bring about his Kingdom in his own time. But those who resist will be held responsible for their non-cooperation.

All of us are called to be fishers for Christ. He needs men, women, and their co-operation to establish God’s rule of love in the hearts of people. He needs them to motivate people to change their ways or to turn away from evil ways and adhere wholeheartedly to God’s values. Our response to Christ’s call to this mission involves sacrifice or renunciation of material possessions and family ties – at least temporarily, if not permanently – imitating the example of first disciples who left their nets and boats and father Zebedee with the hired men (1:18, 20). The greatest sacrifice required of us for any task of community building or community service is time, which we often find hard to make. For any service to our neighbours, or to attend common meetings or SCC/BCC programs or to be involved in social action, we need to sacrifice our time and family ties for a while. It also means the sacrifice we are called to make to share a little bit of our material resources, talents and energies with the needy.

In our families and communities we have the obligation of not only doing but also encouraging others for this type of service as a response to the mission entrusted to us by Jesus. We need to examine ourselves and see whether, instead encouraging, we object to such involvement by our family members with the fear of losing time for household chores or daily work in our fields/ gardens/ orchards. For instance, men in our families need to examine and see whether they encourage women to participate in women’s organizations or staunchly object to it. In Christian family, parents become ‘fishers of children’ when they inculcate in them the values of the gospel, like teaching them how to share with others what they have, to ask pardon for misbehaving with the siblings, and to sacrifice a thing dear to them to help others.

Moved by the encouragement given to women’s participation in social welfare and decision-making both by the State and the Church, when some women become ‘fishers of society,’ what is the attitude of men in traditional families? How wonderful it would be when women are involved in time-bound social service or decision-making process, if men could willingly become ‘fishers of family’ by taking care of the house during the absence of their spouses to promote the noble cause of God’s Kingdom. Is there a vocation without a mission? Is there a mission (of the laity) without any sacrifice of and detachment from family ties at least for some time or on a temporary basis, though priests and the religious do it on a permanent basis? In my pastoral field I have observed some women forbidding their husbands to accept leadership roles in the Church with the fear of losing their husband’s full-time service at home and of the fear of listening to complaints about their husband’s mistakes/weaknesses.

Today’s gospel invites us to repent and change our ways if we have allowed the worldly and secular standards to take control of us in such a way that we have totally forgotten to be faithful to our Christian call and mission to collaborate with God to bring about his Kingdom in our world. Though Jesus has inaugurated God’s Kingdom and has shown us the way of establishing it, he needs our cooperation to bring it to its completion. Though we have to work hard for our daily bread and are tied down to our own world of daily workload/ duty/ business/ family maintenance/ social engagements, like Jesus’ disciples in today’s gospel we should feel the urgency of following him by contributing our little mite for community building even in a small (if not big) way. If we are totally engrossed in the present world which is anyway passing away (1Cor 7:31), we are behaving as if the Kingdom of God has not come or (even if it has come) we have nothing to do with it. “Let God take care of his Kingdom; I have my own little ‘kingdom’ to take care of,” will be our constant refrain.

5.    Response to God's Word

Do we believe that the gospel – the good news of Jesus – has power to free us from the bondage of sin and selfish attitudes? Which are the negative and evil thoughts we must replace with positive and good ones? Are we convinced that God wants to make use of us, our talents, time and energies, to establish his Kingdom on earth? Are we faithful to our task of cooperating with God to establish his Kingdom? Do we sacrifice a little bit of our time for any task of community building or community service? Do we share a little bit of our material resources, talents and energies with our neighbours or the poor? Do we encourage others especially women to contribute their share for the promotion of God’s Kingdom outside our homes? Instead of encouraging those who like to do some community service in response to the mission of Jesus, do we object or put obstacles to such involvement?

6.    A prayer

Lord Jesus, just as you called your first disciples, Simon, Andrew, James, and John, you have called me by baptism to continue your mission. Fill me with the joy of the gospel that I may be faithful to your mission. Grant that I may cooperate with you in your mission to establish God’s Kingdom of love, justice and fellowship. Give me a generous spirit to sacrifice and renounce my time, comforts, resources, talents, energies, household chores and family ties for a while for the sake of your mission. May I hear your call to follow you and respond to it with generosity even in the midst of my daily workload. Amen.

 

 

 

 

 

 

 

 

 

 

 

                                                          

Second Sunday of Ordinary Time (B)

 ORDINARY TIME OF YEAR B

 Second Sunday [Jn 1:35-42]

14.01.2024

Jesus Calls His First Disciples

Readings: (1) 1 Sam 3:3-10.19 (2) 1 Cor 6:13-15.17-20

1. Theme in brief

Seeking and finding the Lord

2.    Focus Statement

Christian vocation involves hearing God’s call through human testimony, following Jesus, seeking him, finding him and bringing others to him by sharing that experience with them.

3.    Explanation of the text

John’s gospel gives us a different and deeper understanding of what Christian vocation and discipleship is. As we find in today’s gospel text, it is a constant search for the Lord (1:38) until one finds him (1:41). The moment of election (choice) and call of a person to discipleship comes when a witnessing person points at Jesus as he ‘passes by’ or ‘walks by’ (1:36). ‘Walking by’ is a technical term used in the Bible to indicate God’s powerful presence or closeness. As Jesus walks by, John the Baptist (the one who witnesses to Christ) points at him before two of his disciples (Andrew and another unnamed one) as “the Lamb of God” – a term that refers to his mission to lay down his life like a sacrificial lamb that is sacrificed by the Jews in the Temple of Jerusalem (1:36).

Hence, today’s text indicates that vocation comes through human testimony (to Christ) borne by persons like John the Baptist. The disciples hear God’s own voice in the words of John and leave him to follow Jesus (1:37). According to this text, Jesus does not call his first disciples personally; it is John the Baptist who introduces Jesus to them. But Jesus takes the initiative to turn back and ask them about their real motive (1:38). Yes, when human beings search for the Lord, he comes to meet them half the way. Following Jesus – an essential aspect of vocation – involves a commitment to Jesus and a renunciation of all other worldly ties (including the company of John the Baptist). 

The disciples are called to follow Jesus with right motive and definite purpose. Therefore Jesus asks all those who follow him (just as he asked the first two disciples): “What are you looking for” or what do you seek (1:38)? This implies that our Christian vocation is a response to our basic search for self-fulfilment. It involves an acceptance of the invitation given by the Rabbi (Jesus the Teacher) to come and see where he stays, and remain with him (1:38-39). The disciples ‘come’ to Jesus with faith and trust and ‘see’ (that is, experience) his love. Ultimately, the disciples find their self-fulfilment by ‘remaining’ with him. Biblical scholars say that the term “to stay”, “to remain” or “to abide” is found 63 times in John’s gospel. It refers to an intimate union or fellowship with Jesus; a deep, intimate, dynamic and permanent friendship or relationship with him. The disciples are also in search of finding his dwelling pace. Somewhere else John makes it clear where Jesus remains or where a disciple could find him. While speaking to the Greeks who want to meet him, he says: “Whoever serves me must follow me, and where I am, there will my servant be also (Jn 12:26). Later when he speaks about his departure from this world, he says: “If I go …..I will come again….so that where I am, there you may be also” (14:3).

Further, today’s text tells us about the fruits or result of the first disciples’ personal communion or fellowship with Jesus (that is, remaining with him): (1) It motivates them to bring others to Jesus. They become missionaries by sharing their experience of remaining with and finding the Messiah. In today’s text this is exemplified by Andrew’s bringing his brother Simon Peter to him (1:41). Thus, he leads his brother to experience the same fellowship with Jesus. (2) It brings about a deeper transformation in them. This is exemplified by changing the name of Simon into Cephas (Peter or Rock, 1:42).

4.    Application to life

As Christ’s disciples, the very first sentence spoken by Jesus according to John’s gospel, “What are you looking for?” should always echo in our hearts as we walk our faith-journey. Life is a search. Ultimately, all humans search for happiness – some for temporary happiness, some for lasting. All are looking for the moment when they will be relieved from all obstacles to happiness such as pain of loneliness, frustration, despair, failure, emotional disorders, unsolved problems, suffering and other harsh realities of life. Some seek to get temporary or momentary relief or escape from these harsh realities (or the physical and emotional pain caused by these) in various ways such as by taking drugs or alcoholic drinks, roaming or loitering about, gossiping, watching TV/ surfing internet/ talking in mobile phones in an addictive manner, attending parties after parties, indulging in unhealthy friendships or relationships and sexual pleasures.

But where is lasting happiness? A Christian disciple seeks to gain access to the reservoir or the source of true happiness, who is Jesus himself. He/she is a seeker of truth, peace, justice, salvation….. If he/she is earnestly seeking peace and truth, then he/she is searching for God himself. It is in and through Jesus that a disciple meets God, because for a disciple these qualities are found in abundance in Jesus alone. Hence, a disciple’s basic search is to seek Jesus and find his/her fulfilment by staying with him. In other words, he/she believes that lasting happiness can be found by seeking Jesus, accepting his loving invitation to experience his life, staying with him and finding him in all situations. All those who follow Jesus are called to be engaged in an on-going and life-long process of searching for and finding him, who always walks by us in our faith-journey, and who takes initiative to meet us in all situations and events of life. His presence can be found also in the persons we live with and meet, especially the poor and the marginalized among us.

Right from the days of Jesus till today, some follow Jesus with right motives and some with wrong. In John’s gospel we read that there were some people who were seeking Jesus with wrong motives such as getting material bread from him always (6:26); to crown him as a worldly king (6:15); to kill him (7:1); and in the garden of Kidron valley to arrest him (19:4). There were also genuine seekers such as the first disciples in today’s gospel, Nicodemus, the Samaritan woman, the blind man, Mary Magdalene, etc. Now also Jesus asks us to question our real motive to follow him. He asks us to examine whether we follow him or want to be called Christians or remain members of the Church only to seek things that do not last (that which perish) such as material benefits, security, social identity, status, power, position, name, fame, prestige, money, reward, keeping up our business and political contacts, or to ‘stay’ (‘remain’) with him; that is, to enter into a lasting and deeper friendship or communion with him and through him with the Father. Are we genuine or fake seekers?

‘Remaining’ or ‘abiding’ in Jesus refers to an intimate relationship with Jesus and letting oneself be touched by his life. Intimacy with Jesus gives us an intense desire to live a life qualitatively different from ordinary life.  It motivates us to improve the quality of our service and contribution to human society. This intimacy makes us want to be more and more like Jesus, and less and less like us. When we are intimate with him he points at our weaknesses and faults and prompts us to admit them. Because of this intimacy, we are less likely to justify our sins, weaknesses, failures and defects of character. Our deeper friendship with him can influence our thinking pattern and behaviour and motivate us to begin God’s way of thinking, his thoughts. It can reveal to us the gap that exists between what we are and what we could be or should be. Naturally, some sort of inner transformation will take place because of this abiding, as it is expressed in this text by changing the name of Simon into Cephas (Peter).

As the renowned spiritual author Henry Nouwen says, “It is in intimacy with God that we develop a greater intimacy with people.” Failure to have a deep bond with Jesus is the beginning of a breakdown in our Christian commitment. If this base is missing, we may succumb to the temptation to use religious practices for personal/ social/ business benefits. Then religion will be used to erect monuments and charitable institutions for personal glory and name. When we are not rooted in Jesus, our services to human society will be purely ‘social’ and ‘humanitarian.’ They will not be done with the intention of sharing our experience of abiding with Jesus, who motivates us to find him in the least of his brothers and sisters – just as Andrew shared his experience of staying with Jesus with Simon Peter and brought him to him. Then our mission work or service will not be a response to our experience of God’s love with the socially marginalized. That is why, before sending the disciples on a mission, Jesus wanted them to abide with him and become his intimate friends. Another important aspect of mission work is bearing witness to Christ or pointing out the presence of Christ in our midst like John the Baptist. In fact, all of us had so many John the Baptists in our life like our parents, teachers and spiritual guides who introduced Christ to us. Now we are called to become John the Baptists to lead others to Christ.

Jesus’ question to the first disciples, “What are you seeking?” should motivate us to examine the purpose of our life. Becoming a disciple of Christ means a change to a different way of life with a different purpose; that is God-assigned purpose. What is our most precious possession in life: a fancy apartment, latest mobile phone, most comfortable motor vehicle or what?” As Christian disciples, or as persons of faith, we believe that God has a plan for each one of us. Only when we fulfil God’s purpose freely and willingly, life becomes for us meaningful and purpose-driven. Once we question deeply the purpose of our life then we begin “living” life rather than just existing.

Each one of us must ask: “As a Christian disciple what am I here for? Am I here to be sad and unhappy all the time; to make impression on somebody; or to grumble, complain, blame, criticize, exploit people all the time and build my own empire?” Jesus challenges us at this stage of our life: “As my disciple, for what do you want to live and die?” As his disciples, today’s gospel says that our life’s purpose is to seek Jesus until we find him and to be where he is. Where is he? He is found in our union with him in prayer and worship; he is found by serving the type of people he served (namely, the poor, the outcasts, the hungry and the suffering). Finally, he is found at the bosom of the Father (Jn 1:18) and has gone before us to prepare a place for us so that we shall be where he is (Jn 14:2-3). Is this our ultimate goal? If we are seeking only material wealth, power, name and fame, all these things will perish one day. If we are seeking Jesus he has promised to make us happy for ever by taking us where he now is.

5.    Response to God's Word

What are we seeking in our life? What lights a fire in our belly? What is the purpose and aim of our life? What is our motive for following Jesus? Are we really searching for something that lasts? Where can we find real and lasting happiness and personal fulfilment? What gives meaning to our life? Do we consider that the basic purpose of Christian vocation is to abide in Jesus or to grow in personal intimacy with him? Do our activities and services flow from our experience of remaining with Jesus? What am I here for? What are the values we profess and want them realized in our life?

6.    A prayer

Jesus our Master, as your disciples, we want to follow you as seekers of your values. We have accepted your loving invitation to remain with you and want to enter into a deeper relationship with you from the time of our baptism. Fill us with your Spirit so that all our actions may flow from our union with you. Grant that we may find lasting happiness and personal fulfilment by staying with you and finding you in all situations and people, especially among the poor. Purify our minds and attitudes so that we may follow you with right motives and live with total commitment to your values. Amen.

 

Epiphany of the Lord (B)

Epiphany of the Lord (B) [Mt 2:1-12]

07.01.2024

The Visit of the Wise Men from the East

Readings: (1) Is 60:1-6 (2) Eph 3:2-3.5-6

1.  Theme in brief

Seeking and finding the Lord

2,   Focus Statement

Christian life is an on-going process of searching for and finding the Lord under divine guidance, and after finding him offering ourselves to him.

3.  Explanation of the text

Today’s gospel begins by stating that in the time of king Herod another King of the Jews was born. At that time “wise men from the East” (2:1), popularly and traditionally known to us as “three kings”, went in search of the newborn King of the Jews, guided by a star (2:1-2). Actually, the given gospel text does not call them ‘kings,’ but wise men or magi (astrologers). Their purpose of undertaking this strenuous ‘search’ was to pay the new born King of the Jews their “homage” (2:2).

When Herod heard that the wise men had come to Jerusalem looking for the newborn King, he was shaken and frightened (2:3). He suspected a dangerous plot against him by a rival king. Hence he asked the wise men to search diligently for the child and report to him that child’s whereabouts, so that he could kill him, and not ‘adore’ him, as he cunningly said (2:8).

The magi who came from the East represent the gentile world. Their searching and finding Jesus implies that he is born not only for the chosen people (Jews), but for all. As he is the universal Saviour, now the gentiles also can search for him in faith and find him. The rising star which these astrologers (wise men) observed (2:2) can mean two things: (1) The newborn King of the Jews (Jesus) is the ‘Star’ that has risen, as it is written in the Book of Isaiah, “The people who walked in darkness have seen a great light” (Is 9:2), or (2) the light of divine guidance or revelation that led or guided them to the Divine Child.

Three contrasting issues clearly stand out in this text: (1) fear of the worldly ruler (Herod) that he may lose his power to a rival king; (2) refusal of the religious leaders (chief priests and scribes) of Israel to accept the Messiah though they had the Scriptures with them; and (3) the joyous welcome and adoration given by the gentile representatives who recognise his light. Here Matthew contrasts the rejection of Jesus by the chosen people with the faith or fidelity of the gentile wise men. He tells us three times emphatically the only intention of the wise men to undertake such a long journey was to pay him their ‘homage’ (2:2, 8, 11), which implies an act of prostration before him or adoration.

The gentile wise men were not in possession of divine revelation of the Scriptures, as the Jews were. Hence, Matthew wants to tell his readers that they received divine revelation through natural science (that is, astrology that studies the movements of the stars). But they had to confirm it through the Scriptures. Hence, the star, instead of leading them directly to Bethlehem made a detour via Jerusalem. The pundits of Jerusalem confirmed through their Scriptures that the Messiah was to be born in Bethlehem (2:4-5). What a contrast: those who were in possession of the Scriptures and were specially chosen by God to receive the Messiah, refused to believe in him or worship him; but the gentile representatives who were not privileged to be chosen by God became models of simple faith, adoration and joy, or as the text says “they were overwhelmed with joy” (2:10).

The wise men opened their treasure chests and offered Jesus the gifts of gold (owned mostly by kings) to symbolise that he was the spiritual King; frankincense (or incense used by priests during worship) to symbolize that he was the High Priest or Mediator between God and men, and myrrh (a perfume used to anoint corpses) to indicate that he was born to die for his people.

4.  Application to life

Life is a search. All humans search for happiness. They want to be relieved from all obstacles to happiness such as pain of loneliness, frustration, despair, failure and harsh realities of life. Some seek temporary or momentary relief from these problems by taking drugs, alcoholic drinks and indulging in sexual pleasures. But where is lasting happiness? We need to gain access to the reservoir or the source of true happiness. A Christian disciple believes that Jesus is this source. Therefore, he/she believes that lasting happiness can be found by seeking Jesus and finding him, or by seeking after his values such as truth, peace, salvation…. Hence, Christian life is an on-going process of searching for and finding Jesus who continually takes birth today in newer and newer forms/ ways in our world or life-situations.

This continual birth of Christ is also called his ‘Epiphany’ (manifestation), that is, revelation of his light. He reveals (manifests) himself to us in various ways and invites us to respond to his love like the wise men. The rising star which the wise men observed symbolises three different things: first, in faith we believe that Jesus himself is the greatest Star or light that has risen amidst the darkness of this world, as prophet Isaiah states (Is 9:2). Therefore, like the magi we have to always ask in our imagination as well as in all situations, “Where is the newborn King? Where and how can I find him and experience true peace and happiness which come from him?” Like the pundits of Jerusalem we sometimes refuse to accept the light of Christ and prefer to remain in darkness of sin or ungodly ways.

Secondly, in our search for the greatest Star (Lord Jesus), there are other ‘stars’ that guide or lead us in this pursuit. These ‘stars’ of divine guidance come to us in various ways – through the grace of God, an enlightenment we receive from God or his Spirit, a passage of Scripture by which God himself speaks to us, guidance of our parents/ teachers/ counsellors/ friends, or through prayer and sacraments. Strangely, these ‘stars’ could be even the poor people with whom Jesus identifies himself (cf. Mt 25:35-40), or various events of our personal and world history through which the Lord manifests himself to us. These ‘stars’ become the media through which we can search for and find the Lord.

Let us consider some of the problems of the world through which God speaks to us: global warming and climate change tell us that the wholoe of human race is ujnder threat due to enviromental degradatiom, and we must care for the Mother Earth and instead of overexploiting her resources we must preserve/conserve them; international terrorism and the prevailing culture of violence in the world tell us that our society must own up its responsibility for this problem because it is directly or indirectly creates or  produces terrorists and criminals by committing acts of injustice/ exploitation/ oppression against such people or against their community; the existence of alocholics and other addicts or substance abusers tell us that their addiction does not come in bottles or drug packets, but is often a result of the emotional wounds inflicted on them and damaged personalities created in them by their families and society; civil wars and riots tell us that the governments and administration should examine whether they are the result of their wrong/selfish policies or dereliction of their duties; etc.

Our discovery of the Lord should lead us to a faith-response like the wise men – of wonder, joy, adoration and offering of ourselves (or whatever we have) to him. Today’s text invites us to adore him as the King of our hearts (symbolised by gold offered by the magi), as the High Priest who mediates between God and us (symbolised by frankincense offered by them), and as the Sacrificial Victim who is born in order to offer his life in sacrificial death for us (symbolised by myrrh). Along with these gifts we offer our whole life in an act of total surrender. We pay our homage to him as the only Ruler of our lives, as the High Priest who continually intercedes for us with the Father and as the One who enables us to join our daily sacrifices with his supreme sacrifice on the cross.

Thirdly, since Jesus is the universal Saviour, we have to become like stars to lead others to him. Today the magi represent all the people of other faiths. We are called to be both receptors and reflectors of Christ’s light. We become receptors when we receive divine enlightenment through prayer and meditation on the Word of God, and reflectors when we in turn become shining lights to others through our Christian witness. The light of Christ shines before those who do not know him through our life and witness. Our conduct either shines before them like a star or misleads them. Having received the light of faith, if we do not shed that light before those who do not have it, or if we give counter-witness (bad example), we become like the pundits of Jerusalem. Like them we have the Scriptures but are not led by its light.

Therefore, Epiphany is a great missionary feast, which invites us to share our faith with others in word and deeds (which give witness to Christ). Then we too become “a light of revelation to the gentiles” (Lk 2:32), as Christ himself was. Suppose, the personal and striking witness given by Pope Francis about simplicity among the Church leaders and her option for the poor, is not imitated by the rest of the Church and her leaders, how can the world experience a new ‘epiphany’ of the Lord?

But beware! There are ‘Herods’ (forces and groups) even today in various parts of the world, who are opposed to Christ’s values and plot to destroy them by threatening and intimidating those who stand for those values. For example, the activities of missionaries/ social activists/ charitable and voluntary agencies doing social service among the underprivileged people in the fields of education, social justice and human rights, pose a threat to those who want to exploit or subjugate them. There are people or groups with vested interests who conspire against service of the Church to the poor, the underprivileged and the marginalized as Herod did. They fear that they may lose their power or hold over the poor and downtrodden people if they are educated or become aware of theirt rights. There is a temptation haunting missionaries and social activists whether to withdraw their services to the poor out of fear of these modrn ‘Herods’.. Amidst this fear there is a question whether to remain faithful witnesses of Christ and become lights of revelation of his love, or allow the poor and the marginalized to remain in darkness. If we allow it how can the Scriptures come true: “The people who walked in darkness have seen a great light” (Is 9:2)? Most probably they will continue to remain in darkness. 

5.  Response to God's Word

We praise God for having revealed his Son to us and pray to him that we may manifest him to those who do not know him. Do we give witness to Christ’s values among people of other faiths in our neighbourhood and workplaces by our conduct, or give them bad example? Do we consider that searching for Christ or looking for him in prayer, sacraments, Scriptures and all situations or events is an essential aspect of Christian faith? If so, how committed are we to these faith-practices? Are we like Herod pretending to pay homage to Christ in the church or in traditional prayers, but are involved in killing/opposing/negating his values?

6.  A prayer

Lord Jesus, you are the rising Star that dispels our darkness. We adore you as the King of our hearts and offer our lives to your guiding light. Grant that we may never tire of seeking you in all situations and events. Grant that our search for you result in finding you or recognising your presence everywhere. We repent for the times we gave bad example to those who do not know you by negating your gospel-values. Like the wise men, who took a different route to return home, give us the grace and enlightenment to take a new direction in our lives so that we become better witnesses of your love.