Feast of All Saints (B)

 

All Souls Day [Jn 11:17-27]

(Commemoration of All the Faithful Departed)

02 November 2024

Jesus is the Resurrection and the Life

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

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

1.  Theme in brief

Living in spite of death

2.   Focus Statement  

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

3.   Explanation of the text

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

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

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

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

4. Application to life                     

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

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

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

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

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

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

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

5.  Response to God's Word

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

6.  A prayer

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

 

 

30th Sunday of Ordinary Time (B)

 

Thirtieth Sunday of Ordinary Time (B) [Mk 10:46-52]

27.10.2024

The Healing of Blind Bartimaeus and His Conversion into a True Follower

Readings: (1) Jer 31:7-9 (2) Heb 5:1-6

1.    Theme in brief

Healing of spiritual blindness

2.    Focus Statement

Following the example of the blind beggar Bartimaeus, if we express a strong desire to be healed and confess our firm faith in the power of Jesus, and like him humbly and repeatedly plead for mercy, Jesus can heal us from our spiritual blindness.

3.    Explanation of the text

Today’s gospel text is about the healing of a blind beggar named Bartimaeus. From his own words, “let me see again” (10:51), we can guess that he was not born blind but became blind later. He wanted to see again as he once used to see. When he heard that Jesus of Nazareth was passing that way, he began to shout to attract Jesus’ attention to him (10:47). What he asked was mercy or compassion of the Son of David (10:47). He cried out for mercy more loudly and insistently, though many people in the crowd sternly ordered him to keep quiet (10:48).  Jesus heard his pleading and told the people who objected to his shouting to call him (10:49).

Bartimaeus' faith was not about reciting the creed correctly, or believing in certain dogmas. From what he said and did we can notice the process or the steps he followed to be healed from his blindness. These steps are the necessary conditions for any believer to get healed from spiritual blindness even today:

(1)  From his persistent pleading in spite of being rebuked, we come to know that he had a firm conviction that Jesus had the power to rescue him from his blindness.

(2)  For him Jesus was not an ordinary person but “Son of David” (10:47, 48) – a divine title. As God’s Messiah was supposed to be born in Davidic dynasty, he expressed his faith in Jesus’ divine origin. Though he was physically blind, he desperately wanted to ‘see’ Jesus. In fact, in spite of his physical blindness he could ‘see’ who Jesus was with the eyes of faith.

(3)  He believed and trusted that Jesus would surely show him mercy and heal him. So he repeatedly asked for mercy.

(4)  He was persistent in his pleading in spite of objections from people. His desire to see Jesus was so great that no amount of scolding could hinder him. Thus he passed through tests of faith. For the people he was a nuisance; for them their needs were greater than this underprivileged man.

(5)  The fact that he threw off his cloak (10:50) showed that he had full confidence and faith in the power of Jesus to heal him. The cloak was his important possession needed to spread on the ground and sit for begging. Since he expected to be healed he might have thought he no longer needed it.

(6)  When Jesus asked him, "What do you want me to do for you?" he replied that he wanted to see again (10:51) with a firm conviction that Jesus had power to bring wholeness and deliverance for him. Compared to last Sunday’s gospel, where James and John had asked special privileges and most important posts, this blind beggar in today’s gospel asked for the gift of healing. Most probably Mark wanted to tell his readers that Jesus did not come to bestow power and honour on anybody but to give spiritual sight. In this sense, probably he wanted to tell them that Jesus’ disciples, especially James and John, were spiritually more "blind" than Bartimaeus.

(7)  The question asked by Jesus to Bartimaeus: “What do you want me to do for you?” looks rather strange. Didn’t Jesus know that he was blind and shouting at the top of his voice for his mercy and healing touch? Then why such a question? Yes he knew; but he wanted to know whether Bartimaeus really believed that Jesus could do or had the power to do such a thing for him. His reply indicated his intense desire to see again (10:51). Jesus healed him with the words: “Your faith has made you well" (10:52). We hear these words in other places of the gospels too (cf. Mt 9:22; Mk 4:34; Lk 8:48; Lk 17:19). These words indicate that faith has the power to restore believers to wellness and wholeness.

(8)  Bartimaeus’ story began with begging on the roadside (10:46) and ended with following Jesus on the “road” or “way” (10:52). Mark used this word “way” to refer to the way of Jesus a follower was expected to walk which ultimately could lead to the way of the cross. The fact that he addressed Jesus as his Teacher (10:51), indicated that Mark wanted to present Bartimaeus not only as a model of faith but also of a disciple who was called to walk with Jesus up to Calvary.

4.    Application to life                     

Today’s gospel text leads to a deeper awareness of the following types of spiritual, moral and psychological blindness in us:

(1) Our worst spiritual blindness is called blindness of faith. It becomes manifest in various ways: when we are not able to ‘see’ God or ‘see’ Jesus as Bartimaeus ‘saw’ him in faith; see God’s presence in our lives, especially when things go against our plans and when we face a lot of suffering; see his plans, action, and work in our lives; and see his love for us even in adverse situations.

(2) Sometimes we are not able see our sins/ faults and defects of character, or refuse to admit our sins or guilt even when it is pointed out to us by a well meaning friend or a spiritual guide; instead, we see others’ faults very fast.  Worst thing happens when some people lose the sense of sin and try to cover them up or even justify their wrongdoings saying that there is no such a thing called sin, or who is not doing the so-called wrong things? They allow their conscience to become dead; then it stops pricking them. Jesus calls this type of worst moral blindness a blasphemy against the Holy Spirit (Mk 3:28-30) which cannot be forgiven.  Since such persons believe they have not committed any sin on earth, they think that they do not need any repentance. If no repentance or remorse where is the point of forgiveness?

(3) Our next ‘blindness’ is insensitivity to others’ needs, difficulties, problems, concerns and feelings. We just do not care how hurting and uncharitable some of our words, comments, action and behaviour could be to those who are close to us. The blind beggar in today’s gospel represents all the underprivileged and the marginalized people of our society. Just the people in the crowd considered Bartimaeus a nuisance and shouted him down, we too fail to listen to the cry of such people and remain insensitive to their dire needs.

(4) Quite often we are not able to see the bad consequences of our sins on others, on our society and world. We do not realize that our personal sins a well as the unjust structures (created by sins) of our society are the root cause of many social evils because of which so many people suffer – quite often unjustly or innocently. For example, environmental degrada­tion and global warming are mostly man-made – a consequence of human greed and selfishness. The greenhouse gases which cause global warming are mainly the re­sult of human activity. Human greed for higher profits without any accountability has led to overexploitation of natural resources which has resulted in global warming. Similarly, if there is terrorism and fundamentalism in the world, it has its roots in selfishness and misguided policies of the powers that be. If there are addicts or criminals in families and society, we should understand that nobody is born as an addict or criminal. They are products of families and society that create them through a lack of love/ wrong upbringing/ acts of injustice done to them. In every criminal there is a victim crying for justice!

(5) Sometimes we are not being able to see anything good or positive in those whom we do not like (whom we abhor), who have hurt us or those who are our opponents.

(6) Sometimes, we do not see the love and care others have for us and just brush them off (as some children do to their parents, married couples to their spouses, or the religious to their community members).

(7) We have a blind spot and prejudices against “They” groups (that is, people belonging to other ethnic, religious, linguistic or racial groups). This becomes evident when we discriminate them against “We” group. We use the “We” feelings to exclude, hate and look down on them. “We” the men folk have blind spots for women and vice versa; “We” the Christians for non-Christians and vice versa; “We” the clergy for the laity and vice versa; “We” the locals for the “outsiders” and vice versa; “We” the nationals for the foreigners and vice versa; “We” the virtuous for the sinners and vice versa; etc. Though these terms of reference are natural and necessary in social conversation, today’s gospel-message invites us to be on our guard so that we do not get blinded by emotionalism, fanaticism, bitterness and hatred towards the so-called “They” groups.

Since all of us have one or the other ‘blindness’ mentioned above, today’s message is that Jesus comes to heal us from it. But we need to follow the stages of healing process followed by the blind beggar Bartimaeus in today’s gospel: (1) We must be fully conscious of our spiritual/ moral blindness and admit like him that no power on earth can set us free from this malady. (2) We should have a strong desire to ‘see’ Jesus, that is, to experience his forgiveness and healing touch. This becomes possible only when we have a strong desire from a change from our present condition or sinful state and cooperate in his grace. (3) We should have a strong faith in the healing power of Jesus. (4) We must humbly, earnestly and persistently beg Jesus to show his mercy on us. In other words, the path followed by the blind beggar, such as a humble admission of one’s sinfulness or fallen condition, an ardent desire to be healed, a strong faith in the power of Jesus, and humble begging for his mercy are the paths to be followed by us for getting healed from spiritual or moral blindness.

Though Jesus knows that we are spiritually blind, before healing us, just as he asked Bartimaeus, he asks us whether we desire for a change sincerely, genuinely, from the bottom of our hearts and out of our own free will, or only superficially. It is possible that we like to remain as blind as we are because remaining in ‘blindness’ gives us some pleasures or advantages. Since we find it too hard and painful to give up these pleasures and benefits we do not desire for a change deep down in our hearts. Quite often in order to please others or to escape from their wrath or rebuke, we go on promising personal change or reform without meaning it sincerely. A superficial wish will not cast out demons of deep-rooted evil habits. We need to see again as Bartimaeus desired – see again our original good intentions or motives when we got a new job, got married newly, entered religious life, took up a new venture. We need to re-visit and re-capture or see again that original zeal and enthusiasm.

Our faith in the healing power of Jesus has the power to restore us to wellness and wholeness. Faith has the power to ‘move mountains,’ that is, solve mountainous problems and ‘uproot trees,’ that is, root out deep-rooted evil or sinful habits. Secondly, humility to accept our powerlessness to change ourselves and a total dependence on God’s mercy towards us (as Bartimaeus begged); and choosing that path of persistence or perseverance in our efforts to bring about a change in us are necessary. As Jesus told Bartimaeus, if the above-mentioned healing process is followed up with a deep faith and sincerity, such a faith can make a person well (restore spiritual wellbeing) or save a person from spiritual blindness. Once we experience a healing touch, like Bartimaeus, as disciples we are called to follow Jesus on his way of the cross – a path of renunciation, sacrifice and suffering in our life.

5.    Response to God's Word

What are the symptoms of blindness of faith in us? Do we see God’s presence and action in our life, especially in adverse situations? Do we admit our faults when well meaning persons point them out? Have we lost the sense of sin? Are there symptoms of hardheartedness in us? Are we sensitive to the needs and difficulties of those who are close to us? Do we see and appreciate the care and concern shown to us by our near and dear ones? What is the level of our faith – deep or superficial? When we are caught up in deep-rooted bad habits and habitual sins, do we show a strong and genuine desire for a change? Do we try our best to take steps to come out of their trap? Do we really want to see Jesus?

6.    A prayer

Jesus, Son of David, have mercy on me. Jesus, my Teacher, I want to see again. Increase my faith that I may get well and follow you on the way of life. Amen.

29th Sunday of Ordinary Time (B)

 

Twenty-ninth Sunday of Ordinary Time (B) [Mk 10:35-45]

10.10.2024

Ambitious and Power-crazy Apostles

Readings: (1) Is 53:10-11 (2) Heb 4:14-16

1.    Theme in brief

Christian understanding of power

2.    Focus Statement:   

Christian disciples are called to use their power and authority not for domination or “lording it over,” nor for exploitation, but for service to the point of making painful sacrifices as Jesus did.

3.    Explanation of the text

Today’s gospel tells us about two things: (1) the weakness that the Twelve apostles had for power, position and honour, and (2) Jesus’ views on the manner in which his disciples should use their power. The text shows how human the apostles were and how impure and ambitious their motives. They completely failed to understand the nature of Jesus’ Kingdom. They were still thinking of him as a political Messiah who would defeat the Romans and establish an earthly kingdom. James and John thought when he would become a king in the near future, they had a better claim to be his chief ministers for these reasons: (1) they belonged to his inner circle and were his close and trusted confidants; (2) he had picked them up to be with him when he raised the daughter of Jairus from the dead (Mk 5:21-43) and was transfigured before them (Mk 9:2-8); and (3) according to some scholars probably they were his cousins. They wanted to use the good offices of a close relative for their own promotion. They approached Jesus with the hope that he would do for them whatever they would ask of him (10:35).

In return, when Jesus asked James and John about their greatest wish, they requested him to give them most important seats at his right and left hand (10:37) without knowing that soon there would be two criminals or thieves on his right and left side on the cross. Sitting at his right and left hand implied their wish to be his chief advisors. Jesus replied their ambitious question by challenging them whether they were willing to drink the cup of suffering he would drink, and take the baptism of blood he would take (10:38) – thus symbolically referring to his sacrificial death. In other words, he compared his approaching suffering and death to drinking a bitter cup and undergoing a baptism or immersion in blood. He was asking them whether they were willing to be immersed (or baptized) in his sacrificial death. They answered that they were able (10:39) without understanding that one day they themselves would have to drink the bitter cup of persecution for Jesus’ sake, or without knowing that one day they would run away when Jesus would be arrested (Mk 14:50). But Jesus told them plainly that the seats requested by them were reserved by his Father for those who were willing to share his passion and death (10:40). James and John seemed to have totally missed the point.

Naturally, the request of James and John must have created a deep resentment among the other ten. The other ten were no better than James and John. They too were claimants for higher posts. Mark had already mentioned that they too had similar ambitions and were quarrelling among themselves who would be the greatest among them (Mk 9:34). They must have thought that James and John had already got bigger posts which each one wanted for himself. Hence they were angry and jealous of those two (10:41). At this point, Jesus began to instruct them about his notion of power and authority.

Jesus taught them, according to worldly standards, greater the power, greater is the supremacy. In the world, one’s greatness is measured by how many people one controls; how much wealth one has; how much military power one possesses. Jesus showed those Gentile rulers as negative examples of how power should be used. They “lord it over them” and “tyrannize” them (10:42). By saying, “It should not be so among you” (10:43), he made it clear that the standards of worldly kingdom – to which they were so much attracted and attached – are totally different from his standards. According to him, a person does not become ‘great’ just because he has power and authority. In his kingdom, the ‘great’ person is the person who is willing to become a “servant” (10:43). As he repeated this principle, he used a more radical term and said that real greatness could be claimed only when a person was willing to become a “slave of all” (10:43).

Further, Jesus instructed them that he had come to give his life or give up his life in sacrifice as a ransom for many (10:45), which meant for all. In those days, ‘ransom’ was the amount of money paid to the master to buy the freedom of a slave. What Jesus meant was that he would pay the price of his own blood to redeem humankind. In other words, he redeemed humanity at the cost of his own life.  His death would be the ultimate proof of his sacrificial service for the redemption of all. He took upon himself the form of a servant and came not to be ministered to or to be waited upon, but to minister (serve) or to wait on others like a slave (10:45).

4.    Application to life                     

In all of us there is a desire for power and prestige. In today’s gospel, James and John are shown to be the ones who were hankering after power and the rest of the apostles are shown to be competing with them for the same. Like them, it is natural for many of us to feel ambitious for power– though quite often it is subconscious and hidden. In the world we notice a power struggle as well as abuse or misuse of power in various fields and states of life. In today’s text Jesus expresses his opposition to the abuse of power, because it was precisely the abuse of power by the Jewish religious authorities that resulted in his condemnation to death. Instead of nursing ambitions of power and position and using them only for ourselves, Jesus calls us to use that power for ministering to the needs of our neighbours. At the Last Supper he himself took the role of a slave when he washed his disciples’ feet (Jn 13:1-16). For him greatness consisted not in how many people will be at our service but how much can we serve others.

Today, Jesus personally reminds us his disciples not to hanker after rank, titles, and honours and curb our tendencies for power-mongering. Authority/ power exercised by Christian leaders, parents and superiors is not meant for domination, exploitation of the weak, taking advantage of their ignorance and powerlessness, but for ministering to their needs and working for their good. All the positions of authority for us are not meant only to fill our own pockets but also occasions to serve. People use power to fill their pockets not only with money but also with authoritarianism, power-conscious attitudes, pompous behaviour and promotion of a VIP-culture, cheap popularity, and desire for all types of titles and honours.

Jesus’ teaching on the Christian meaning of power applies not only to political and religious heads/ leaders but also to tribal chieftains and village headmen too. As per their tradition, the tribal chiefs and heads of village communities are supposed to catch and punish social offenders in their community. Fair enough, if it is done in a justifiable manner as a social control measure. But as Christian disciples their main concern should be how to use their authority for reforming and reconciling those who have gone astray or deviated from the right path; or how to bring the offenders/ social deviants to the mainstream of society. Even if they need to follow the traditions/ customs/ rules of their tribal system and impose reasonable fines on social offenders, at the end of the day they need to show compassion, especially when they admit their wrongdoing, and accept them into the community with clear words of forgiveness and reconciliation. If they could use their power in this way, they could render a wonderful service to the community by becoming ministers of reconciliation and peace, by bringing back the strayed ‘sheep.’

While exercising power, Christians are called to be totally different from worldly rulers. Jesus clearly tells his disciples that their ambition for power for ‘lording it over’ others is a gentile perspective, not at all Christian. In his time, most of the rulers abused their powers. Their main concern was not so much to work for the welfare of the citizens, but to exercise control over them; not so much to protect them but to get their support and allegiance for their own splendour or grandeur. The Gentile rulers used power as a tool of coercion and control to dominate others and secure their own power or control. In God’s Kingdom honour belongs to those who serve rather than those who exact service from others. Jesus says that the greatness of his disciples is measured by the use of power to serve people. Depending on the linguistic usage of some communities, sometimes they speak of their leaders “dying” for power, and once those who are dying for it come into power, people say, they “get drunk” or intoxicated with power. The reason may be, they see so many negative examples such as dictatorship, authoritarianism and excesses of power exercised by political, civil, ecclesiastical, religious and tribal authorities.

For common people, the word ‘leader’ in civil society and politics often connotes one who can wield a lot of power. As Jesus taught, it should not be so in the Church. Instead of seeking promotion and positions, Church leaders are called to render humble service either to the community or to the needy of human society. To be at the service of others entails sacrifice of personal ambitions for power and positions. Though many of us highly appreciate Pope Francis’ simplicity and shining example of reaching out to the marginalized, it is a different matter how many of us really imitate his style of simplicity and leadership.

Both in today’s gospel as well as in John’s, Jesus calls his sacrificial death on the cross an act of supreme service to humankind. In Jn13:7 he says that the real meaning of his washing the feet of disciples – which is an example of humble service – will be understood only “later on,” that is, when he will sacrifice his life on the cross. In today’s gospel also he says that he has come not to be served but serve to the extent of paying the price of a sacrificial death (called “ransom”). In other words, he paid the price of sacrificial death on the cross to render an act of supreme service, namely salvation of humankind. This is the message we get: there is no service without sacrifice and every sacrifice we do out of love for others is a great service for them. Even our visit to a sick person in the neighbourhood is an act of service; of course at the cost of sacrificing our time.  As the world advances further and further, people say they have no time for any service outside their families. Since many do not want to sacrifice their time or find it painful, they say so as an excuse. It shows that the quality of our love is dwindling day by day and we are becoming more and more self-centred. Jesus always reminds us that we are called not to be served but to serve and spend ourselves in service of others. He came to give his life as the price to make us free. Like him, we are called to serve to the point of giving our life for the welfare of others.

In English language, a job is called a ‘service’ because of the service rendered to the organization or to human society through it. Though earning money by doing jobs is essential for living, according to Jesus’ mind Christian jobholders need to consider their jobs not only as a means to earn money and live a decent life (which they are ought to do), but also as a means to render service to the nation or human society. When we do our jobs only for money, even smaller tensions of responsibilities in jobplaces look great; but when we do them with a higher motive of rendering a valuable service to human society or building up a welfare society, even bigger tensions become bearable. When we travel alone to our workplaces (or while we go for wage-earning in rural areas), it is a very beneficial habit to bring these thoughts to our mind that we are going to work to make not only our life but also other people’s life happy and comfortable. We need to think about the wonderful opportunity the Lord has provided us to be at the service of society and nation. If not, the monotony and routine of daily work will eat us up!

5.    Response to God's Word

How do we exercise our power as parents, teachers, leaders, pastors, superiors, managers….? Do we use it for domination, exploitation of the weak, taking advantage of their ignorance and powerlessness or for service? Do we abuse our power to use it only to fill our own pockets, or to exhibit authoritarianism, power-consciousness, pompous behaviour or cheap popularity? What is our attitude towards our daily work/ duty/ job? Parents, teachers, and all Christians who exercise leadership roles must ask themselves, “Do I lord it over my children, co-workers and colleagues?” Priests and religious who have dedicated themselves to the service of the Church and the people must ask, “Am I here to be served or to serve and spend my life for the people entrusted to my care?” Those who have left their native place to become missionaries in another region have to ask, “Am I here to lord it over the local people, or to serve and learn from them?”

6.    A prayer

Lord, I offer you all my duties and responsibilities in my workplace and also in my family, society and the Church. Grant that I may use my power and authority in all these areas with an attitude of service and human welfare, knowing well that service done to humanity is service done to you. Deliver me from all type of unhealthy ambitions at the cost of others, and tendencies towards authoritarianism, abuse of power and seeking after honours and titles. Amen.