First Sunday of Advent (C)

 

YEAR C

                              ADVENT SEASON              

First Sunday of Advent (C) [Lk 21:25-28. 34-36]

01.12.2024

The Coming of the Son of Man and Exhortation to Watch

Readings : (1) Jer 33:14-16  (2) 1 Thess 3:12 – 4:2

 

1. Theme in brief

Attitudes of hope and total alertness to meet the Lord whenever he comes

2. Focus Statement

In the midst of many frightful signs and tribulations of our times, we are called to wait in joyful hope for the second coming of our Lord with constant prayer and alertness and be on our guard against any dissipation, drunkenness and worries of this life.

3. Explanation of the text

In today’s gospel Jesus speaks about the end of the world and his Second Coming in apocalyptic language.  It will be preceded with signs in the sun, the moon and the stars, and distress among the nations (21:25). There will be shaking of the cosmic forces such as roaring of the sea and the waves (21:25-26). This type of imagery was a common style used in Jewish apocalyptic literature to describe the chaos and upheaval that might take place before the ultimate triumph of God over evil forces or before a new creation. The final and glorious manifestation of the Lord is described in the image mentioned in the OT (Daniel 7:13-14): coming of the Son of Man in a cloud with power and glory (21:27). Jesus’ return is identified with the vision of the Son of Man seen by Daniel to whom was given glory and kingship. The cosmic upheaval is like the birth pangs of a new life with the Lord. Of course, these signs will cause fainting with fear among God’s enemies or unbelievers, but not among his disciples or believers (21:26). People may die of fright, but they should stand erect (= be ready and prepared) and raise their heads with hope and eager expectation to receive the redemption offered to them (21:28).

Further, Jesus explains the proper conduct that his disciples should exhibit to await his final coming (called ‘Parousia’). He warns them against the possibility of getting “choked by the cares, riches and pleasures of life” symbolized by the ‘thorns’ in the Parable of the Sower explained by him previously (Lk 8:14). He exhorts them to be on their guard so as not to allow their hearts to be weighed down with dissipation, drunkenness and worries of this life (21:34). If not, they could be caught off guard, as if being suddenly caught in a trap, when the Son of Man will come unexpectedly (21:34-35). Excessive preoccupation and engrossment with temporal matters may take them unawares of the coming of the Lord. Hence, he appeals to them to watch (be alert) and pray, echoing the same appeal that will be made during his agony in the garden (Lk 22:46). Constant prayer will give them necessary strength to escape from disaster and stand before the Son of Man for judgement without any fear (21:36).

4. Application to life

Today we begin the new Liturgical Year with the season of Advent.  The meaning of Advent is “Coming.” The liturgical experts tell us that in the season of Advent, the Church celebrates Christ’s coming in history, mystery and majesty – his coming into the world in the past history as a human person (which is commemorated at Christmas); his coming to us at present in the mystery of the Word and the sacraments and in the guise of the needy; and his future coming in glory and majesty at the end of time. By choosing this gospel text for the first Sunday of Advent, today the Church wants us to focus our attention on the Second or Final Coming of Christ at the end of time to judge and save us. Personally, for us this “end of time” refers either to the end of our life on earth or the end of the world, whichever comes first. Today the Church invites us to wait eagerly with readiness and preparedness to meet the Lord whenever he comes.

Today’s gospel text alludes that the end of the world and the Second Coming of Christ will be accompanied by frightening apocalyptic signs, which will shake the powers of the heavens. Though we do not understand this apocalyptic imagery, it is clear it symbolizes a warning of some disaster to come. We can liken these apocalyptic signs to what is happening in our world today. Today, we are shaken by some shocking events taking place in our world. This world has horrible history of wars, plagues, natural disasters and terrible acts of evil perpetrated by human beings associated with it. Our faith gets shaken by these frightening events. In modern times, we wonder whether the rapid spread of terrorism, especially the one perpetrated by the ISIS will lead to a third world war; whether the fast deterioration of our eco systems will lead to total collapse of Mother Earth’s resources resulting in wiping out human existence on the earth; whether the present rise of religious fundamentalism and intolerance will lead to people killing people like animals; etc.

In the midst of these, Jesus tells us not to put our heads down in panic, but to raise our heads in hope. At the end of all these tribulations we are going to meet the Lord who will come with great power and glory to complete our salvation. His coming brings for us the hope of total liberation from all the tribulations of this life. When we feel sad and downcast in the midst of present tribulations, it is a matter of tremendous consolation to wait eagerly for the joyful and ‘blessed hope’ (cf. the liturgy) of our total liberation. For firm believers all the cosmic events and turbulences in the world imply that the days of their sufferings will come to an end, when the Lord will come to ‘wipe away every tear from our eyes’ (cf. the liturgy). This ultimate liberation is like winning a ‘gold medal’ after a long struggle. This hope gives us the strength to cope with the problems of this life, and to live our lives with a greater commitment and accountability, like sportsmen going through the rigours of daily exercise with the hope of winning the gold medal. At the end of time when Christ manifests himself in full glory, for those who are always actively watchful, it will be a joyful event and not a frightful one. Their joy will reach its heights when he will fulfil all their hope.

Jesus teaches us to watch and wait for him always. First of all, watchfulness is an awareness of the heart. It leads us to focus our energies and attention to the presence of the Master even when we feel his absence. When we are alert and watchful we can recognize (in faith) his hidden presence even in ordinary activities, in the humdrum of life and even in our trials and tribulations. He is the Lord of surprises because he comes suddenly and unexpectedly. If not vigilant, we could be caught like animals suddenly get caught in a trap without being aware of it. A vigilant faith gives us the energy to persevere in times of trials and tribulations of the present. The quality and intensity of our waiting depends on the intensity of our desire to meet the Lord. We should enter into Advent with a profound desire for a Saviour because we still need to be saved from satanic or evil forces in us and outside us that oppose God’s Kingdom. Of course, in order to recognize him we need eyes of faith. A committed disciple is the one who is in a permanent expectation of his/her Master.

The factor which makes us deviate from the purpose of our life and leads us to disaster is our tendency to be weighed down with dissipation, drunkenness and worries of this life. ‘Dissipation’ means indulging in extravagant, intemperate, or dissolute pleasures. It also means using or losing one’s energy and resources without doing any useful work or for useless purposes. Instead of making the most of God-given resources, energies and gifts, a dissipated person squanders time, money, relationships and ultimate purpose of life. Drunkenness, though usually associated with alcohol and drugs, also can be applied to the intoxication resulting from the worship of power, position, money, sex and one’s own ego. Drunkenness reduces our inhibitions towards wrongdoings and makes our judgments very dull.  It reduces our mental and physical powers. It makes us believe in a false security. Is it possible to be watchful when we are drunk? Allowing our worries to become our masters basically goes against our faith in God and in his providence. Unbridled worries kill the spirit within us. When worries begin to control us, they consume our energy so much that we may get a high blood pressure – that too for accomplishing nothing. Worries paralyze us in such a way that it becomes difficult for us to respond appropriately to any danger approaching.

When we become engrossed in these worldly affairs and cares of life, we find ourselves unprepared to welcome the Lord when he comes. Far from constant vigil and readiness to meet him by leading a life worthy of our call, we tend to be preoccupied in day-to-day business and worldly concerns. When we put all our trust in material things, we don’t know where to go when a sudden accident, serious illness, economic recession, tsunami, cyclone (hurricane/ typhoon), earthquake, inflation, terrorist attack, etc., bangs at our door. This problem of evil swallows up all our securities in material things. Then we feel life is meaningless! Today’s gospel message motivates us to question the meaning, purpose and significance of our life. It warns us not to consider eating and drinking, work and business as the only purpose of life. Looking at our life from the perspective of our faith, we understand that we are put here on earth by God with a purpose. For persons of faith, life becomes meaningful only when they do what God wants them to do with their lives. Experts tell us that “the purpose of life is to live a life of purpose”. Our purpose is concerned with the values which we uphold so strongly that we want them realized in our life.

Besides watchfulness and hope, another factor which gives us the strength to prepare ourselves to meet the Lord, is prayer. To be watchful and alert also implies becoming aware of what is happening to us each day. Though prayer and spiritual reflections have a number of objectives, one of them is awareness. Prayer makes us conscious (aware), alert and watchful so that we do not deviate from the aim of our life, or from God’s will. It makes us aware of not only God’s presence but also of our own weaknesses and inadequacies. It also makes us aware of what God wants to reveal to us through various events in our and others’ lives as well as through various events taking place in our world. Every minute of our lives has an eternal significance. Prayer becomes a strong fortress that guards us against dissipation, drunkenness and anxiety – the very things the Lord warns us to be on our guard. Further, today’s gospel tells us prayer gives us the strength to escape disaster and to stand before the Lord without fear at the end of time. Without this prayerful awareness, and the supporting strength of prayer, the Lord may come and the Lord may go, or Christmas may come and Christmas may go, but it will not make any difference for us. It will come and pass by us without affecting us in any way. Prayer, Word of God and faithful reception of sacraments are the most powerful means available for us to be vigilant and alert. The time of Advent is a time to use these means more ardently.

5. Response to God's Word

How seriously do we prepare to meet the Lord as he comes to us in history, mystery and majesty? How strong is our hope in God’s promises? Does this hope give us the strength to face the problems of this life, and to live our lives with a greater commitment and accountability, like sportsmen going through the rigours of daily exercise with the hope of winning the gold medal? Are we alert and watchful or carefree? How many times others have to remind us about our duties, responsibilities, bad habits, need for prayer, hard work, etc.? Do we do what we are supposed to do out of force and fear of disapproval by others or out of responsibility towards a task for which we are accountable? How ardently do we use the three powerful means available for us to be vigilant and alert, namely prayer, Word of God and devout reception of sacraments? Because of our failure to be vigilant, do we get more attuned to the devil’s refrain: “No hurry; don’t worry?”

6. A prayer

Come, Lord Jesus, come.  Deliver us from all anxieties, fears and allurement of this life’s cares and pleasures. Come and fulfil our heart’s desire as we wait in joyful and blessed hope of your coming at the end of time. May we be found ready and prepared to meet you with the lamps of faith brightly burning in our hearts. For the Kingdom, the power and the glory are yours, now and forever.  Amen.

Feast of Christ the King (B)

 

Feast of Christ the King

34^th Sunday of Ordinary Time [Jn 18:33-37]

24.11.2024

Jesus Before Pilate

Readings: (1) Dan 7:13-14 (2) Rev 1:5-8

1.    Theme in brief

The true nature of Christ’s kingdom

2.    Focus Statement:   

Christ’s kingdom is not political but his spiritual reign of love to be established in human hearts through service and sacrifice; it belongs to those who hear his voice and bear witness to the truth revealed by him.

3.    Explanation of the text

Today’s gospel text is about Pilate’s interrogation of Jesus during his trial. The Jewish leaders wanting to eliminate Jesus, brought him for judgement before Pilate with the accusation that he claimed to be the king of the Jews. For them this claim connoted the presence of a rival king in the Roman kingdom. This posed a political threat to Pilate’s post if they would report to Roman Emperor. They thought this was the best trick to get Jesus executed with Pilate’s collaboration (because the Jewish authorities on their own  had no power to execute anybody on their own, 18:31). When Pilate gave Jesus an opportunity to defend himself, he admitted indirectly that he was a king (18:37) but not of the kind Jewish leaders wanted to portray him or of the type Pilate had in mind (18:36).

When Pilate’s questioned Jesus whether he was a king of the Jews (18:33), he put a counter-question: “Do you ask this on your own, or did others tell you about me” (18:34)? By this counter-question Jesus hinted that it was Jewish leaders who were using Pilate to do their dirty work of eliminating him. Jesus asked him whether it was the Jewish authorities who had told him about this claim, or he himself had found any crime in him, which deserved crucifixion. Jesus appealed to Pilate’s conscience so that he might realize the blunder he committed by becoming a party to the hidden agenda of Jewish leaders. It is also possible Jesus wanted to find out what kind of a king Pilate had in mind. If Pilate was asking this question on his own accord he should produce proofs of his rebellion against Roman Rule, and if others had told him about it, he should make a proper inquiry with the people.

Pilate retorted that he was not a Jew and had nothing to do with their religion or its laws. Since it was Jesus’ own religious leaders who had handed him (Jesus) over to him (18:35), Pilate wanted to expose their hidden motives by letting Jesus defend himself. Jesus made it clear that his kingdom was “not of this world” (18:36). It was not a political kingdom; its nature was purely spiritual – a dominion of God’s love to be established in people’s hearts and consciences. It did not require any military force to maintain and advance it. Otherwise he would have permitted his followers to use their military force to get him released (18:36). He was not a rival to the political king, nor was his kingdom opposed to any other kingdom on earth (including Roman). Jesus asserted, the source of Pilate’s authority was Roman emperor; whereas the source of his kingship was not “here” on earth (18:36) but with God. Therefore, his strength or power did not come from military force but from God.

Thinking that Jesus' kingdom may somehow have political implications, Pilate wanted an assurance. So he questioned Jesus further about his kingship (18:37).  To this Jesus indirectly admitted that he was a king in Pilate’s own words, but his mission was to “testify to the truth” (18:37). Thus, his kingdom was a kingdom of truth because he himself was the Truth (Jn 14:6). In John’s gospel ‘truth’ is the reality (real fact) about God’s true nature as revealed by Jesus. He has revealed to humanity who God really is and to what extent he loves humans. By revealing the true nature of God, he has removed our ignorance about God’s true and unconditional love.  To “belong to the truth” (18:37) is the same as to belong to God. At the end, Jesus restated before Pilate what he has already stated earlier that one of the characteristics of his sheep was to listen to the voice of the Shepherd (Jn 10:4-5, 27). His faithful sheep listen to his voice because he has words of truth and life. Neither Pilate nor the Jewish leaders belong to the truth because they are not his ‘sheep’ and do not “listen to his voice” (18:37).

In conclusion, we notice in this whole drama, Pilate is afraid of taking a decision either in favour of Jesus (because he is afraid of a riot by the Jews) or against him (because he knows Jesus is innocent and suspects that God is with him). From a close scrutiny of this text we come to know that it is not Jesus who was afraid of Pilate but Pilate was afraid of Jesus. Ultimately it was not Jesus but Pilate who was put on trial to see whether he was of the truth. He knew the truth about Jesus but failed to bear witness to it.

4.    Application to life

Today’s feast of Christ the King invites us to personally accept Jesus as the only king of our hearts and put ourselves under his loving rule (dominion). Yes, Christ is truly a king with a kingdom. But the following factors differentiate his kingdom from political kingdoms of this world: (1) it is not established on a geographical area by succession, election, or military conquest, but in human hearts by love, service and sacrifice; (2) though it is in the world, it is not of this world (= not political) but spiritual – a kingdom of love, justice and fellowship within us or established in our hearts and communities (Lk 17:21), a kingdom of righteousness, peace and joy in the Holy Spirit (Rom 14:17); (3) it neither has its origins in the world nor derives its authority from the world, but from God; it is opposed to the spirit of the world (1 Co. 2:12); (4) it does not require weapons, arms or military force to protect/ maintain itself or to advance its cause; its weapons are spiritual such as self-sacrificing love; (5) it is not adorned with pomp and power but with humble service done even to the least ones; and finally (6) its citizens or subjects are not of the world, that is they do not belong to the world though they are in the world. In fact, they are meant to be citizens of another world (= heavenly kingdom). What a contrast between worldly kingdoms and Christ’s spiritual and eternal kingdom!

Today’s feast invites us to enthrone Christ as the king of our hearts by enthroning his values of love (for God and neighbours), peace and justice in our hearts and making them as our guiding principles. Once we enthrone him in our hearts we need to wage a continual war against the kingdom of sin and Satan. Whenever we yield to his rule of love, his kingdom is established. We need to ask ourselves whether Christ’s principles of love and service, sacrifice and commitment rule over our minds and hearts. We need to examine ourselves whether we are deeply influenced by Christ’s kingdom-values, and whether in turn we influence our children’s minds with those values so that they may think beyond the boundaries of their own selfish world. Today’s gospel reminds us that we, individual Christians as well as our religious institutions, though are in the world, should show that we do not belong to the world. When we or our religious institutions blindly and aimlessly ape consumerism, corrupt practices, power-mongering, money-mindedness, unjust and violent ways of the world, we project the image of belonging more to the world than to Christ and his kingdom.

Actually, we have no problem to proclaim Christ as our king in our words and prayer, especially in the context of today’s feast day. For instance, in my pastoral field here, the annual Eucharistic procession is combined with the feast of Christ the King. During the procession, the faithful shout slogans like, “Hosanna to Christ the King!” However, just as Jesus asked Pilate whether he called him king of his own accord or others have told him, today he asks us to examine whether we acclaim him as our king just to follow the crowd, or to follow a custom without really meaning it. It is good to ask whether we acclaim Christ as our king in day-to-day life on our own, out of our personal conviction, or only because others (our parents, teachers, catechists and pastors) have told us to do so. To proclaim Christ as King is easy, but to show in our action that our allegiance to his principles is much superior to any other allegiance or commitment is not easy. We often tend to proclaim and confess Christ as the only ruler over our lives with our lips but to deny him in our actions. It is right to examine today whether Christ is the only king of our lives, or we have other ‘kings’ to whom we pay equal or even more allegiance. The other ‘kings’ ruling over our minds and hearts may be egoism, money, wealth, alcohol, drugs, pleasures, sex, pride, jealousy, mobile phone, etc. In the Lord’s Prayer (Our Father) we pray routinely, “Thy Kingdom come; thy will be done …” But in action we project: “My kingdom come; my will be done….” Today, we have to ask ourselves, “In my life, whose kingdom must come; mine or Christ’s?”

From the answers I get from Christian students and the youth in various catechetical instructions, value education classes, marriage preparation courses and youth animation programmes, I come to know that most of them are not influenced much by Christ’s kingdom-values. When I ask High School students why do they study, almost all of them say: To gain knowledge; to pass in examinations; to get a degree; to get a job; to earn money; to please their parents; to gain a higher position in society. When I ask the youth what is the aim of their life, most of them say: To study well; to get a good result; to get a good job; to marry a good boy/girl; and to establish a good home. When I ask the engaged boys and girls the reasons for their marriage, most of them say: To satisfy their sexual needs; to continue their family line; to get a helpmate and companion for life; to gain social position and security; to help parents in their work or to please them. Though all these things are natural and essential to live a decent life, in addition to all these things, our children/ students/ youth must be able to articulate something beyond these narrow boundaries of one’s own self – some specific/ personal contribution for human society. Then we shall be able to say that Christ’s values reign in their hearts and minds. Where is anything of Christ and his kingdom-values in the answers they give? Everything is about “my” kingdom. If they are not able to articulate these values, it is clear that our way of life or instructions have not deeply influenced them, or we have failed to inculcate them with Christ’s values. Further, according to the studies conducted by experts, even some of the candidates for religious life and priesthood in some developing countries enter formation houses to get a higher status in society, to get social security, to upgrade their standard of living, to escape from the problems of life and hardships at home, to help the family financially and to move upward in their social status. Though these motives are not expressed openly, and though outwardly they say they have joined to work for Christ’s kingdom or mission, later it becomes clear from their attitudes and conduct that they are interested more in their own ‘kingdom’ than in Christ’s.

Christ’s kingship consists of those who hear his voice and accept the truth about God as revealed by him. In order to be attuned to his voice we need to belong to the truth. What is the truth about God, about his Son Jesus and about ourselves? The truth about God as told by Jesus is that he loves sinners as much as the virtuous; the truth about Jesus is that he lays down his life to save sinners; and truth about us is that we often refuse to allow God to rule over our lives fully.  Does the acceptance of this truth bring about an attitudinal change in us? To honour Christ as our only King means to listen to   his voice and live our life according to his truth. We know the truth but yield to temptations to go against it for selfish gains. We don’t want to face it or suffer for the sake of truth.

5.    Response to God's Word

Do we acclaim Christ as our King to follow the crowd, and because of custom, or out of personal conviction? Is Christ the only King of our lives, or we have other ‘kings’ to whom we pay equal or even more allegiance? Do Christ’s principles of love and service, sacrifice and commitment rule over our minds and hearts? Are we deeply influenced by them? Do we listen to the voice of our King who calls us daily to love selflessly, to serve the needy, to do justice to others, to renounce or sacrifice our self-interests for the food of others, to forgive those who offend us, and to bring peace where there is unrest? To whom do we belong: to God or to the world? Do our words, deeds, attitudes and behaviour suggest that we belong more to the worldly kingdom than to Christ and his kingdom?

6.    A prayer

Lord God, you anointed your Son Jesus as the King of the universe to bear witness to the truth. Grant that we may be always attuned to his voice and bear witness to his kingdom-values of love and life, holiness and truth, justice and peace.  By remaining faithful subjects of his kingdom, may we be found worthy to be citizens of his heavenly kingdom, where he lives and reigns for ever and ever. Amen                 

 

33rd Sunday of Ordinary Time (B)

 

 Thirty-third Sunday of Ordinary Time (B) [Mk 13:24-32]

17.11.2024

The Coming of the Son of Man

Readings: (1) Dan 12:1-3 (2) Heb 10:11-14.18

1.  Theme in brief

Hope in the midst of fear and hopelessness

2.  Focus Statement:   

Thoughts about the end of the world and the end of our own lives on earth must fill us with thoughts of hope and consolation instead of fear and despair.

3.  Explanation of the text

Today’s gospel text contains a mixed message of desolation and consolation, doom and hope. In it Jesus alludes to the end of the world and to his Second Coming which will be preceded with frightening signs such as darkening of the sun and moon, falling of the stars from heaven and a great turmoil in the heavens (13:24-25). Here he uses the bleak imagery and language that was commonly used by the Jews for the end of the world – called “the Day of the Lord.” Though this imagery (called “apocalyptic literature” in theology) is not meant to be taken literally, nonetheless, it symbolizes a future period of trials, tribulations, persecutions and suffering for the disciples.

The uncertainty of the meaning of this apocalyptic imagery is clothed with the certainty of the Final Coming of the "Son of Man in the clouds” at the end of time (13:26). In other words, this dark and frightful imagery of the ‘doomsday’ is accompanied by the consoling light of hope. Jesus’ return in glory to gather his chosen ones (13:26-27) is going to be an event of great consolation and hope for believers like the tender leaves on the fig tree that signal hope of the summer season’s arrival (13:28-29). Those who remain faithful to his teachings in the midst of trials and tribulations shall be among the elect when he will come with “great power and glory” (13:26-27). Mark instils in his readers the hope of God’s final victory over the forces of darkness so that they will be able to cope with the suffering to come in their faith-journey.

The Parable of the Fig Tree cautions the disciples to watch for the “signs of the times” (13:28). Just as they read the signs of the nearness of summer season by observing the new leaves on the fig tree so also they should observe the nearness of Parousia (13:29). Experts say that Jesus compares the future events of history regarding the fall of Jerusalem and the destruction of its Temple (which happened after Jesus’ death and resurrection in 70 A.D.) with his Second Coming. Again, this prediction is not meant to frighten them but to uphold God’s designs. Everything in the world will pass away; nothing is permanent except God and our life with him (13:31).

Though the Lord’s Second Coming at the end of time is certain, the exact time is uncertain. Jesus says that no one including himself or the angels know the exact day or the hour of the end of the world. It is known to the Father alone (13:32). Against all predictions of the exact date of the end of the world done by some preachers even today, Jesus speaks of his ignorance about it. As God’s Son, though he could have known about it, he did not want to know because he wanted to grow in wisdom (Lk 2:52) just like any other human person does. Otherwise, how could he be a human person like us?

4.  Application to life                     

As the Liturgical Year is coming to an end by next week, the Church, by choosing today’s gospel text reminds us that the history of this world as well as our personal history is gradually heading towards a consummation. Jesus says that “heaven and earth” (meaning everything in the world as per Jewish expression) will pass away but his words will not (13:31). What it means is nothing in our life is permanent except God, his promises and our life with him. The more we are free from over-attachment to this world and its affairs the less anxious and fearful we become about the future. We are destined to be with God where Jesus is, to live in an everlasting union with God. Now we should be convinced that our real country or homeland is heaven (Heb 11:16; Phil 3:20). We are called to look beyond the present passing world. When we consider the impermanence of life, we should feel how foolish it is to put our full trust in worldly things and think only about our own food, shelter, clothing, work, business, comforts and enjoyment. After all, we are not going to take anything with us at the end. Only God’s mission for which we work and service done by continuing Jesus’ ministry on earth will last for ever, and nothing else.

The apocalyptic language used in today’s gospel text to refer to the end of the world and the Second Coming of Christ (such as darkening of the sun and moon, falling of the stars from heaven) has contrasting elements of fear and hope, gloom and consolation. Though the exact meaning of the apocalyptic imagery used for these dark and bright elements is uncertain, nonetheless it symbolizes elements of darkness and hope, shadows and brightness in our personal lives as well as in the world’s situation at present. In spite of so much goodness in us, quite often we do face the darkness of temptations, trials, tribulations, persecutions, suffering, injustice, fears, human frailty, sins and faults, hopelessness, despair, depression, etc. When we observe the situation of our world, though there is so much goodness and wonderful people in it, often we come face to face with so much evil also that frightens us.  We are shaken by signs of gloom and doom such as global terrorism, the rapid spread of AIDS and Covid-19, diminishing water-tables, depletion of the protective ozone-layer, global warming and climate change, water and air pollution, the threat of wars and nuclear holocaust, unjust and exploitative social structures, rampant corruption, etc. When we are badly affected by this evil, we wonder whether our faith is vain, and whether the Kingdom of God is anywhere near.

As the world is advancing further and further in all spheres, our fears also increase. I would like to compare all the frightening signs mentioned by Jesus in today’s gospel (in apocalyptic language) to all our real or imaginary fears that sometimes might take control of us. On the global level we are filled with fear of terrorist attacks, horrible accidents, nuclear wars, economic recession, unemployment triggered by the on-going pandemic, etc. On a personal level we have fear of misfortune, unknown future, untimely death, opposition, rejection, losing friendship and what not – fear of everything! In some societies people are filled with a perennial fear caused by superstitious beliefs in curses and magical spells.

Social scientists say that the root-cause of the superstitious beliefs such as magical spells, witchcraft and sorcery is in human jealousies, anger, hatred, desire for revenge and the fear of being harmed by others. They are caused by magical spells is. There is so much negativity in all of us which is not healed. It comes out in the form of curses and wishing evil on the so-called ‘bad people’. It is people’s fears (real or imaginary) that make them believe in an evil power behind every misfortune like illness, accidents, untimely death and other natural or man-made calamities. Belief in good and bad omens prevalent in some societies also generates fear. For example, some believe if a cat (especially black one) crosses the way or street when they travel (walk), it is a bad omen.

In the midst of desolation and fear generated by the problem of evil and superstitious beliefs centred on it, today’s gospel fills us with hope and consolation. It speaks about the certainty of Christ’s coming again in glory at the end of time to make us sharers of his glory and to fulfil our expectations. This hope is symbolized by the fig tree, which heralds the summer with signs of new and tender leaves. Since no one, not even Jesus, knows the exact day or the hour of the end of time, instead of calculating its exact date, we need to be serious in our Christian commitment in the present time and be faithful in carrying out our responsibilities. Personally for us, the end of time, applies first and foremost to our own death. The uncertainty of the exact time of our death should motivate us to live our life in such a way that it actually does not matter when this will happen. It gives us the great task of making every day ready and fit to meet the Lord face to face. Thus our whole life becomes a preparation to meet the King. If we are faithful to the teachings of Christ, we shall be among the elect when Jesus comes in glory. Christian hope is the virtue by which we desire heavenly kingdom and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on God’s grace. We are commissioned to fight against all the forces that poison hope, material and spiritual progress of humankind.

There are two great temptations against the virtue of Christian hope: despair at miseries of life and overconfidence in our own capabilities. They are mainly caused by modern people’s inability to find meaning and purpose in life. Hope in God and his promises is the grip which helps us cope with life’s trials, sufferings, disappointments, frustrations and tensions. Failure to find meaning and hope in life could be one of the main causes for an increase in suicide and divorce rates, drug and alcoholic addiction, violent tendencies (even among children), depression, deviation from and dilution of our call. When we place complete confidence in our own wealth, power, status, success and achievement to gain happiness in life, instead of trusting in God, a great hopelessness may set in when we are not able to attain these ‘promises’ advocated by the modern world, and when there is nothing else to hold on beyond these things.

Lack of a deep faith is often the cause of fear when we face trials. When our fears take control of us and rule over our minds, they keep us chained and locked within the narrow space of our own selves. Instead of allowing the Lord to direct our lives, we permit these fears to become an independent force that drives us where we heart of hearts do not like to go. If we permit our imaginary or unrealistic (baseless) fears to become our terrible masters, they may control or drive us to wrong directions such as depression, disappointment, meaninglessness, emptiness, etc. Instead of holding on to superstitious belief in good and bad omens, we should consider loving relationship with God and neighbours, peace, unity, fellowship, etc., as good ‘omens,’ and discord, conflicts, groupism, fights, scandals, disharmony, unforgiving attitude, etc., as bad ‘omens’ or signs. Bad signs herald doom for us, but good signs make us worthy to be among the elect when we are gathered by God at the end of the world (or end of our earthly life).

Neither curse nor evil spell cast by witches and sorcerers can affect a fearless, psychologically sound or balanced person with a strong faith in God. Jesus has won a victory over Satan and evil spirits by his Resurrection. Now because of the Resurrection, for a firm believer in it, Satan’s battery is down. Satan cannot do any harm to firm believers, unless they recharge his batteries with their little or superficial faith and fear-complex that makes them suspect the work of evil spirits or evil people (such as witches and sorcerers at the time of misfortunes. Jesus came to destroy the kingdom of Satan by the power of God’s Spirit and establish the Kingdom of God among us – a new society where God’s power rules supreme over evil power (Mt 12:28). Since fear centres around losing something we value so much – health, family, job, name, life – we need to develop a spirit of detachment, and learn everyday to return to God all that we possess. To overcome our fears we need to get into the habit of repeating these words as often as possible with a deep faith-surrender: “Hold me, Lord, in your arms of love and do what you want with me.”

5.  Response to God's Word

Do we suffer from over-anxiety and fear about the future? Who or what controls or drives us: God or fear? Does the thought of death fill us with fear or hope? Do we wait for the last days with fear and trembling or with eager longing and joyful hope? What makes us hopeful and what makes us fearful? Do we worry more about the end of time or about living good and holy lives? What are the bad signs that make us unworthy and unprepared to meet the Lord whenever he comes?

6.  A prayer

Cover me, O Lord, with your holy presence and carry me under your wings. Hold me Lord in your loving arms and keep me safe in your path. Into your hands I surrender all my fears, sorrows and future. Amen.