22nd Sunday of Ordinary Time (B)

 

Twenty-second Sunday of Ordinary Time (B) [Mk7:1-8.14-15.21-23]

01.09.2024

Tradition of the Elders and True Defilement

Readings: (1) Deut 4:1-2.6-8 (2) Jas 1:17-18.21-22.27

1.    Theme in brief

The religion of the heart versus lip-service

2.    Focus Statement:   

The essence of true religion is not mere observation of rituals and traditions but service to the neighbour, and the roots of all evil are in human heart, not in the body.

3.    Explanation of the text

Today’s gospel presents Jesus’ views on inner purity of heart in contrast to the outer purity of ritual cleanliness of the Jews. The text begins with the criticism or accusation levelled by the Pharisees and scribes from Jerusalem about this: “Why Jesus and his disciples do not observe the ‘tradition of the elders’” (7:3)? What was this tradition?

Besides the laws of the OT, the good Jews were expected to observe all the rules and regulations formulated by the scribes regarding every possible situation in life called “tradition of the elders.” One of those rules was about not eating with unwashed or ‘defiled’ hands (7:2). This rule was made and observed not out of hygienic consideration to prevent people from eating with dirty hands. It was a ritual or ceremonial washing to get rid of all defilement from outsiders. When the pious Jews returned from market they had to clean themselves and everything else brought from there (7:4) to get rid of the contamination acquired by the touch of unclean Gentiles. The same ritual washing applied to vessels (7:4). This ritual reminded the Jews that they were ‘special’ people set apart for God and separated from others who were ‘unclean.’ Since the disciples of Jesus were not observing this ritual washing, the critics understood that they had not set themselves apart for God.

Referring to Prophet Isaiah (Is 29:13), Jesus stated that God wanted not mere lip-service but heart-service (7:6). He called their traditions merely “human precepts” or "human tradition” and not really religious “doctrines” or "the commandments of God" (7:7-8). Whereas for the scribes and Pharisees these traditions were the essence of religion, for Jesus inner purity was the essence. They believed that meticulous observation of the minutest rules handed down by elders put them in God’s good books, and breaking them was sin. In fact, they were imposing human teaching or words as God’s Word or doctrine (7:7), and abandoning more serious commandments of God. They had substituted human teaching for divine teaching (7:8). He called them “hypocrites” (7:6), because this word was used for actors in a drama whose actual self was hidden behind a mask. Like actors they were pretenders who appeared to be other than who they really were. 

The scribes had done enough home-work to explain in minute details the Mosaic Law that forbids consumption of certain foods as ‘unclean’. According to Jesus, not only the tradition of the elders but also any distinction between ‘clean’ and ‘unclean’ food was irrelevant for true religion. He declared the classification of clean and unclean food in the Law of Moses null and void. For him all foods were clean (7:19). It was not the so-called ‘unclean’ food that went into people’s stomachs which defiled them but what came out of the depth of their hearts (7:15, 18-20). In other words, according to him, it was not the food that people ate without ceremonial washing that made them unclean, but the evil thoughts and feelings that came out of their hearts.

At the end, Jesus went on to list the things that came out of people’s polluted minds or hearts that made them unclean. The evil intentions coming out of the heart (many of them derived from the Ten Commandments) can be understood as: sexual abuses, dishonesty and deceitfulness, anti-life deeds, coveting to possess what others have, nursing an evil desire to inflict harm on others, cunningness, wickedness, envying with an evil eye, pride that considers oneself better than others, etc. (7:22).  He announced that holiness came from within (from the heart) and not from outside, especially by observing rules.

4.    Application to life                     

In today’s gospel, Jesus makes a distinction between those who consider religion as only observance of rituals, customs and traditions (as Pharisees and scribes considered), and those who consider it as a spiritual force to serve others and to practice the spiritual values contained in it. We are constantly in danger of equating true religion with mere external observances like customarily or routinely going to church, saying prayers, lighting candles, offering masses, etc. Though these practices are expressions of our faith in God, they may not necessarily make us good and holy persons, if our hearts are away from God and neighbours. Jesus teaches us that true religion does not consist in observing external rules and traditions alone, but comes from the heart. If we keep enmity, bitterness, grudges, pride, hatred, etc., in our hearts and only externally follow all the religious practices, customs, rituals and traditions, God may tell us, as Jesus told the scribes and Pharisees quoting the Prophet Isaiah, that we honour him with our lips, but our hearts are far from him. When we worship, God looks at our hearts, not our external observance. Instead of keeping ourselves busy in ritual purification, in trivial rules and regulations and arguments over them, Jesus asks us to get back to the basics or essentials of our faith and purify our hearts first. If somebody attends daily Mass, then goes home to quarrel with the person with whom he/she always quarrels, it is understood that this is not a religion of the heart. Surely, God is not pleased with this type of worship!

For Jesus holiness meant a purity of heart. His views on holiness differed radically from the religious leaders of Judaism. The Pharisees and the scribes thought that holiness before God could be achieved merely by observing laws and traditions regarding ritual purity. According to Jesus, just by observing external rules and traditions meticulously nobody becomes holy. He tells us to eat whosoever is palatable to us, but keep God’s commandments. For him holiness could be achieved only when our love for God results in loving our neighbours which is proved by our care for the needy and the afflicted, uncompromising stand on certain moral issues, etc. Pope Francis, in his recent Apostolic Exhortation titled “Gaudete et Exultate” (Rejoice and be Glad) says that holiness is accessible to all; holiness is attainable by all. He calls us to go beyond the canonized saints and recognize "the saints next door” – Christians who live a saintly life not by doing big and dramatic actions but by living the gospel values and bearing witness to Christ in so many small and little ways in their own state of life or situation. You too can be holy by showing God’s love to others in a small way, even by your “patience” and “charming smile,” as the Pope says.

In today’s text we hear Jesus directly calling the scribes and Pharisees hypocrites (7:6) – actors in a drama who hide their real face behind masks. Like him, though we cannot call anybody directly a hypocrite, all of us, including me, have elements of hypocrisy in us. Are we not becoming mere actors or pretenders in a ‘religious drama’ if we observe all the regulations of our religion (like regular attendance at the Sunday Service, novenas and charismatic prayers), but just close our eyes and do nothing when injustice done under our nose, when the rights of the defenceless (including the unborn and the terminally ill persons) are violated, when we see so much suffering and poverty in the world, when we become insensitive to the dire needs of others, when we see highly corrupt or immoral practices around us? Instead of feeling powerless to do anything, why not use the internet to send an objection, a concern, a support, an encouragement, an opposition, a suggestion, an awareness, a warning or caution, or a thought-provoking message through email, Facebook, WhatsApp, Twitter, Blog, Website?

Also there may be other symptoms of hypocrisy in us: When we do not practice what we preach, or strictly demand from others the norms of discipline and higher moral standards that we ourselves do not practice; when we ourselves are not convinced or do not believe what we say in public (often because of our position as parents and leaders); when we are so kind and generous to outsiders but are harsh and miserly within our own families/ religious communities; and when we pretend to be holy/ spiritual-minded/ pious/ faithful to our vocation in the world outside, but are corrupt and unfaithful in our private life, etc. Yes, we have a public face and a private face. How hard it is for all of us to heed to Jesus’ demand to take out our masks!

According to Jesus, the root cause of all evil is in human mind or heart, not body. For him, what makes us unclean is not what we eat but what we think, and impurity is a matter of the heart and not of the stomach. In biblical symbolism, "heart" is considered the centre of the human person where his/her sentiments, intentions and will-power dwell. Therefore, it is sins (evil) which come out of the heart which truly defile a person, not what type of food he/she eats. Food comes from outside, enters the stomach and does not remain there. But sin begins in the heart, enters deeply into it and remains there until it is rooted out by a painful process of repentance. Both our inner purity and inner impurity are manifested in outward behaviour, either good or bad. Good intention, good action; evil intention, evil action. Before committing an evil action, first an evil thought or imagination is generated in the mind. It is by giving consent to this thought or acting according to this evil intention, we commit sins or indulge in wrongdoing. That is why Jesus says, what goes into the mouth does not defile a person, but what comes out of it does.

All of us have a wonderful ‘friend’ inside us called “conscience” that rejoices when we do something good, and pricks or stings when we do something wrong. No doubt, we have an ‘enemy’ too inside us called “evil intentions.” This ‘enemy’ generates wicked thoughts that result in wicked words and actions. When we have an ill-formed conscience, it stops pricking even if we do something terribly wrong. Our human nature is inclined to all sorts of evil desires, thoughts and actions enlisted by Christ in today’s gospel. Even the most basic human faculty such as love can be exercised either with a clean heart and selfless thoughts, or with a polluted heart with selfish motives. Left to ourselves we are unable to control all these evil inclinations.

In modern times, our minds can get easily contaminated because they are so much exposed to sex, violence, crime, corruption, etc., due to the influence of mass media. If not controlled, this ‘inner enemy’ propelled by the outer force (exposure to evil) is capable of contaminating our conscience and cutting off our communion with God. Therefore we are always in need of ‘inner cleansing’ or a purification of the heart with the help of God’s grace. Here purity means a purity of mind and intentions. We are to regularly nip our evil intentions in the bud itself, so that our actions do not become evil or sinful. If our intentions are pure, our action will be virtuous. We need to purify our ‘polluted’ minds regularly by prayer and reflection on God’s Word. The list of vices mentioned by Jesus in today’s gospel (cf. above) is strong enough to make us realize our need for a self-examination and self-purification.

Finally, the tension between the legalistic and literal understanding of the law and its true spirit noticed in today’s gospel text, exists even today. Instead of living the weightier values of the gospel, or practicing its spirituality, there are people who fanatically or stubbornly hold on to certain religious rules, customs and practices by insisting on the letter of the law. Though rules, regulations, customs and traditions in religion and society are good in their own way, they are not immutable. It is good to examine whether we are open to change a tradition according to the signs of the times. It is necessary to check whether we substitute what is essential with what is trivial or what is subject to change. As Jesus said it is important to consider obedience to God’s Word as more important than obedience to ‘human precepts’.

5.    Response to God's Word

Do we seriously try to practice any of the gospel-values by making a choice in our real life or confine ourselves to merely paying lip-service to them? Do we emphasize the practice of gospel-values in our life more than the emphasis we give to religious rules, customs, traditions and rituals?  Do move from merely hearing the Word to becoming the doers of the Word? Have we become victims to the vices mentioned by Jesus in today’s gospel without seriously bothering to strike at their root? Do we regularly purify our ‘polluted’ minds by prayer, reflection on God’s Word and the sacraments?

6.    A prayer

Create in me a clean heart, O God, and put a new and right spirit within me. Purify my mind and its understanding that I may be able to distinguish between what is right and what is wrong, holy and unholy, worldly and heavenly, secular and spiritual, selfish and loving. Grant that I may be able to make positive decisions to use my bodily, mental and spiritual faculties according to your will and not according to my selfish and momentary desires.  Amen.

21st Sunday of Ordinary Time (B)

 

Twenty-first Sunday of Ordinary Time (B) [Jn 6:60-69]

25.08.2024

Jesus has the Words of Eternal Life

Readings: (1) Josh 24:1-2.15-18 (2) Eph 5:21-32

1.    Theme in brief

Faith is a free choice

2.    Focus Statement:   

Christian faith is a decision to be made everyday out of free choice either for or against Christ, especially when there is a strong temptation to abandon him.

3.    Explanation of the text

Today’s gospel begins with the reaction of the listeners of Jesus’ discourse on Bread of Life proclaimed on last two Sundays. Majority of the people refused to accept that teaching; in fact they were offended by it (6:60). The Greek word used for “offended” can also mean “scandalized” or “stumbled over.” For most of the people Jesus and his teaching were a stumbling block. They were scandalized by the following claims and demands he made: (1) having come down from heaven (6:41); (2) necessity of eating his flesh and drinking his blood in order to have divine life and be saved (6:53), which sounded to them like a barbaric act or cannibalism; and (3) ascending to the Father where he was before (6:62) as the ‘Son of Man’ – a divine figure as they understood. But Jesus referred to his Ascension or his final exaltation through the way of the cross or suffering.

We observe a two-fold response in today’s gospel to the revelation of Jesus as the Bread of Life: positive and negative. The negative response causes division: (1) within the larger group of his disciples, most of whom defect (6:66); and (2) within his own inner circle of the Twelve, between Judas and others (6:64). The text contrasts the defection of the majority of his followers with the decision of the Twelve to stay with him, and   Peter’s confession of faith in contrast to the betrayal of a close friend (Judas). It is clear for us that very few were able to accept Jesus’ high demands. They said those demands were too difficult or hard for them – not hard to understand, but hard to accept (6:60). Throughout John’s gospel we see divisions taking place among people; some accepting him as the revelation of God and believing in him, and others just rejecting him. He might have asked them: “Does this shake your trust in me?” If they had problems with his teaching during his earthly ministry, how would they react when he would one day rise from the dead and ascend to his Father (6:62)?

The disciples were hearing Jesus’ words only in the “flesh” and not with the enlightenment and guidance of the Spirit. If they could do the latter, they could be filled with life-giving Spirit (6:63). No one can understand the real meaning of Jesus’ words unless it is granted by the Father (6:65). No one can accept him unless the Spirit of God draws or moves that person to do so. But there is a possibility that a person shuts out God by resisting the promptings of his Spirit. Though faith is a gift from God and is open to all, one needs to respond to God’s grace freely.

Today’s text draws our attention to the decision made by the Twelve disciples at the face of God’s revelation in Jesus. When most of the others decided to part company with him, Jesus challenged the Twelve to decide whether they too wished to go away from him like so many others or would like to stay with him with total commitment (6:67). Their decision to remain faithful to him – of course, by Judas with an ulterior motive – is presented in the confessional statement of Peter, the spokesperson for the Twelve (6:68). For him, except Jesus there was no one else to whom he could go, because in him alone he had found the words of eternal life – in nobody else. He recognized, knew, believed and accepted that Jesus’ words were spirit and life (6:63) and he was the Holy One of God (6:69) – a messianic title. Thus, this passage presents both good and bad examples of discipleship: Peter stands for those who believe in him, accept his teaching and decide to stay with him or commit themselves to him; and Judas for those who pretend to believe in him with the intention of betraying him at the opportune time.

From this text we learn a different model of Christian discipleship. A disciple is the one who recognizes in the teaching of Jesus words of eternal life, and in the Person of Jesus the Holy One of God. He/she in turn is daily invited to make a decisive choice for Jesus, even if all the rest go away or abandon him.

4.    Application to life                     

Today’s gospel text focuses on the demands of our Christian faith and the need for a more serious commitment to Jesus and his way of life. Jesus insists that only a committed faith in him, animated by the Spirit can sustain his teachings, especially on the mystery of the Eucharist and the necessity to carry one’s cross. From the days of Jesus till today people find it hard to accept some of Jesus’ teachings. They reject him not because of their failure to understand him but because of high standards of his demands and great challenges posed by his teachings. Like the larger group of his disciples who followed him in the beginning but later abandoned him (cf. today’s gospel), is it not true we too find some of his teachings offensive? Is it not true that some of his teachings continue to scandalize each of us, like his demands to forgive the worst enemy without any condition; to show mercy even to criminals; to pay the last-comers the same wages as first-comers; to carry one’s cross up to crucifixion; to enter through the narrow gate though broad gate is available; etc.?

Faith in Christ can become a stumbling block for quite many people even today. A good number of Christians – especially those who do jobs or are in business or in politics – admit privately that it is not possible to function in these fields if they follow Christ’s principles seriously. I am not here to judge or condemn such people. But it is clear from today’s text that our Christian faith is not just lighting a few candles and saying three Hail Marys. It is quite challenging and sometimes even shocking. It is a challenge we face every day either to decide for Christ or go against his teachings. It is a commitment to him and to his values. The real profession of faith does not take place only when we recite the Creed or make an Act of Faith in our daily prayer. Faith is a decision to choose every day what Jesus tells us to do in the gospels; to decide either for or against him; to stay with him or to go away from him.

Our Christian faith is tested and challenged everyday. At those moments, there is a temptation to part company with Jesus. In times of crises, we wonder why our illness does not get healed; why such a tragic accident should have happened to me; why my only child died suddenly; why I lost my job or am unemployed……..?  When everything seems to be dark, can we still turn to Jesus and say: “Lord, to whom can I go? I firmly believe that in you alone is the meaning of life!” If our faith is deep enough, there is less chance of wavering in our commitment to Jesus is such circumstances. The same test can come when there is a conflict of values.  The question before the disciples of Christ is how to behave in such cases and whether they remain faithful to his teachings. Jesus asks us every time we are confronted with conflicting values: “Will you follow my standards or the world’s?” At that time we need to decide either to accept Christ or his vales or to reject him or his values. He does not force. We need to choose freely; we are free to remain with him or go away, or make compromises.

There are various reasons why people reject Jesus. As disciples of Christ our true colour is revealed only when our faith is challenged. Normally we would be happy to have a sugar-coated and sweet Jesus. We are sometimes put off by his hard sayings and strict moral demands. We would have liked to follow him selectively by accepting only those teachings which suit our taste and by avoiding or dismissing his hard demands. Those who abandoned Jesus in his days must have followed him for ulterior motives such as enjoying his miraculous powers like abundance of food to eat. But when he used offensive language of eating his flesh and drinking his blood, and hinted at the necessity of the cross to “ascend” to the Father, they left him. Those who had followed him with the intention of getting something from him might have left him when they realized that they had to suffer for him or his cause.

It is worth asking ourselves whether we follow Christ only to get something from him but also to give our life to him. If we decide to stay with him, is it because we believe that there are words that sustain divine life in him? Do we believe that if we go away from him we will not get words of divine life but only words that sustain dishonesty, corruption, power-mongering, bitterness, negativity, revenge or retaliation? Further, it is necessary to question ourselves whether we attend church just for status in society, to avoid disapproval from family and neighbours and to maintain our business as well as political contacts, or we are really committed to the Gospel. Are we personally convinced like Peter that there is no better option for us than the way of Jesus to find happiness and fulfilment now and for ever?  

Jesus does not change his words to make them more "user-friendly" now. He is quite different from quite a few politicians who change their previous version in the next press briefing or speech by saying that they did not mean it, or were misquoted, or their words were taken out of context, etc. Instead, Jesus says: “I stand by what I said; you are free to follow me or leave me. It is up to you whether to stay or go away; to hold on to me or forsake me; to follow the crowd as they drift away from me or to stand alone in following me come what may; to  succumb to temptation to sin or to win a victory over it.” Whenever we have an inclination in the heart to depart from him, he awakens us with the question, “Do you also wish to go away?” In Peter’s reply we can get the sense that for him Jesus could not be replaced with anything or anybody else in his search for happiness and self-fulfilment. How about us? After all, our decision to follow Jesus is a personal and free choice.

Before we decide either for Christ or against him, sometimes we face a dilemma: Should I stick to my resolution to live a holy life or return to my former sinful ways? If my parents or children stop practicing faith, will I also stop? If many do not go to church on Sundays or do not have any family prayers, will I also stop going and praying? If other Christians are involved in corrupt practices, will I also become corrupt? If they take bribes, will I also take? If most of the students are copying in examination centres (as it happens in some regions of the world), will I also copy; etc. If other people in the world, including some Christians, find nothing morally wrong with abortion procured within the prescribed law, or with gay marriages, euthanasia, misappropriation of huge public funds, infidelity in marriage, live-in relationships, will I also do the same? There is a question that haunts the minds of those who have joined consecrated life (religious life) or are ordained ministers of the Church, whether to go away when quite a few have left that state of life, or have diluted their consecration to the extent of becoming counter-witnesses, or remain faithful to God. Yes, there is a question that rings in every disciple’s ears: “Do you also wish to go their way?”

The decision of the other eleven disciples to stay with Jesus and commit themselves to his cause fully is contrasted with Judas’ decision to stay with him only externally, but remain corrupt internally. He was a disciple externally, but his heart was miles away from him and his principles. We may find a Judas in ourselves even today when we neither abandon Jesus fully, nor are with him fully. We see how Judas’ greed for money and frustration about his inability to use Jesus for his purpose led him to take the ultimate step of betraying him. Besides greed for money, he must have joined the team with a hidden agenda to make use of him for a bloody revolution against the Roman rule.  Judas’ story is the story of a disciple who is called to be a ‘hero’ for Jesus’ cause but turns out to be a villain when that person allows evil or satanic forces to control his/her life fully.

5.    Response to God's Word

Today, Jesus asks each one of us: “Do you also wish to go away from me like others?” What is our inner disposition to follow Jesus? Have we found in Jesus the Holy One of God who has the words of eternal life? Do we actually live our lives as those who believe this truth? Is there a Judas lurking inside us? Like Peter, let us make a decision to stay with him in good times and bad times, in fair weather and turmoil. Let us tell Jesus, “Lord to whom I shall go? I am personally convinced that there is no better option for me than your way to find happiness and fulfilment now and for ever.”

6.    A prayer

Lord, to whom shall I go? I have come to believe and know that in you there is light, away from you is darkness; in you is boundless love, away from you is selfishness; in you is truth, away from you is falsehood and untruth; in you is life in fullness, away from you is spiritual death; in you is holiness, away from you is sinfulness; in you are words that sustain divine life, away from you are words that sustain only worldly life and standards, or words that sustain dishonesty, corruption, bitterness and negativity.  Therefore, with full trust in you, I commit myself to you now and for eternity. Amen.

ASSUMPTION OF THE BLESSED VIRGIN MARY (B)

 

Assumption of the Blessed Virgin Mary (A)

Readings: (1) Rev 11:19. 12:1-6.10 (2) 1 Cor 15:20-27 (3) Lk 1:39-56              15.08.2024

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

1.  Theme in brief

Fidelity to our vocation and victory over evil forces

2.  Focus Statement

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

3.  Explanation of the text

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

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

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

4.  Application to life 

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

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

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

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

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

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

5.    Response to God's Word

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

6.  A Prayer

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