Assumption of the Blessed Virgin Mary (C)

 

Assumption of the Blessed Virgin Mary (C)

15.08.2025

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

[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 

Originally 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 pilgrim Church undergoes constant persecution and opposition in her mission to preach the gospel of Christ. The Church is compared to a woman whose birth-pangs to give birth to a baby are compared to the pain of persecution of the Church to give birth to Christ and his gospel values in the world.

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 naxalites/mafias, or when they create social consciousness 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.

 

 

19th Sunday of Ordinary Time (C)

 

Nineteenth Sunday of Ordinary Time (C) [Lk 12:32-48]

10.08.2025

The Watchful, Faithful and Unfaithful Slaves

Readings: (1) Wis 18:6-9 (2) Heb 11:1-2.8-19

1.    Theme in brief

      Vigilance to meet the Lord and faithfulness to our duties

2.    Focus Statement

As disciples of Christ, we must live out our faith vibrantly by sharing our earthly wealth with the needy; by constant vigilance and alertness to meet our Master when he comes unexpectedly; and by remaining faithful to the duties and responsibilities entrusted by him.

3.    Explanation of the text

In today’s gospel text, we hear Jesus tenderly calling his disciples “little flock” and instilling in them the courage they require to overcome their fears (12:32). When he says these words, he has in mind the struggles or persecutions which his fragile “little flock” (that is, the early Christian community) would go through after his resurrection in a hostile world. Just as he had instructed them not to be over-anxious about their daily bread (12:22, 29), so also now he instructs them not to be over-anxious about inheritance of the Kingdom, because the Father has already decided to give it to them out of his pleasure (12:32).

Jesus urges his disciples to live out their faith vibrantly in three ways by: (1) sharing what they possess; (2) being constantly prepared to meet the Master when he returns at the end of time; and (3) remaining faithful to the duties entrusted tot them. Just as he had told them earlier, now he says that another way of becoming "rich toward God" (12:21) is to share their earthly wealth with the needy and fix their hearts on unfailing treasures in heaven ((12:33-34). The examples of almsgiving and selling of one’s possessions are given as examples of this attitude of sharing. This virtue is a wonderful antidote for greed for material possessions mentioned in last Sunday’s gospel. The earthly treasures are not lasting; hence the disciples’ heart should be more fixed on heavenly treasures, because where their treasure is, there their heart will be also (12:34).

Jesus instructs his disciples to be constantly ready and prepared to meet their Master when he “returns from the wedding banquet” (12:36). Returning is a clear reference to the ‘Parousia’ or the Final Coming of Christ in glory and wedding banquet seems to be a reference to his coming from his heavenly abode. Their preparedness involves alertness on their part to open the door for their Master whenever he knocks, even at an unexpected time such as midnight or dawn (12:36-38). It also involves being dressed for action at any time and keeping their lamps – that are well-maintained for any emergency – burning (12:35). Thus, Jesus mentions about the three characteristics of those who wait for their master to return from the wedding banquet (12:36): (1) a good preparation by staying dressed up for action; (2) a proper maintenance of their lamps that are kept lit; and (3) constant expectation to receive the master by opening the door for him as soon as he comes and knocks (12:35-36).

After giving the illustration of waiting servants, Jesus compares his Second Coming to the coming of a thief who suddenly breaks into the house at an unexpected hour without any knowledge of the owner. In the first example of the waiting servants, the coming of the Master is certain, but the exact time is not. In the second example of the thief, his coming itself is not certain – a reference to total unexpectedness of the Master’s coming (12:39). When the Master arrives unexpectedly like a thief, this unfaithful steward will have to pay heavily for his irresponsible behaviour (12:47). While the master-servant image is an encouragement to those who would wait, the owner-thief image is given as a warning to those who do not expectantly await the Lord’s return. In the former image, the Master (Jesus) comes with a reward of “blessedness” given to those whom the Master finds alert (12:37, 43).

 

Finally, by telling the parable of the faithful and unfaithful steward, Jesus illustrates the contrast between disciples who are faithful to the duties entrusted to them by their Master and those who are unfaithful. Their faithfulness to the stewardship entrusted to them proves their alertness or watchfulness. The faithful servant to whom the Master has entrusted with definite duties and put in charge of his slaves, is so prudent that the Master finds him doing his duties faithfully on his arrival (12:43). On the other hand the unfaithful manager is irresponsible towards his duties. Taking advantage of the long delay in the Master’s return, he indulges in beating other slaves mercilessly and behaves like the Rich Fool (12:19) mentioned in last Sunday’s gospel by living a dissipated life of eating, drinking and getting drunk (12:45). In this parable, the disciples are called the servants of the Master ready to do his will. Jesus concludes by saying that God demands a higher standard and greater responsibility from everyone who is granted special privileges like the apostles (12:48).

4.    Application to life 

If we put our heart and soul only in earthly treasures, there are hundreds of ways how they can perish and be lost for ever. Nowadays besides thieves and moths, there are fluctuations in stock market, fall in currency rates and interest rates, inflations, natural and man-made disasters. These things remind us how   corruptible our earthly possessions are. If we consider God and the poor and the needy as our treasures, then as Jesus says, our heart will follow them and their concerns. Otherwise it will be concerned about worshipping the three most common ‘idols’: "I,” “My” and “Mine”. Therefore, he advocates the habit of more sharing of whatever little things we have with the needy.

In our Christian life in general as well as in our particular state of life, we are entrusted with particular duties and responsibilities. Today’s gospel challenges us to examine whether we are faithful to these duties and carry them out in a responsible manner or not. We are stewards or managers of our Master’s goods. He has entrusted us his Kingdom and wants us to be responsible and faithful in spreading it. Today Jesus invites the believers in married state of life to be faithful to their matrimonial promises; students to their studies; employees to their duties; friends to the trust they pledged to their friends; children to their duty to love and respect their parents; leaders to the tasks and responsibilities entrusted to them either in the civil society or the Church; the Religious to their vows and apostolic life; the clergy to their pastoral and spiritual duties; etc. Are we faithful to this commitment and cause?

What is faithfulness or fidelity?  In the Bible fidelity means holding fast to a person or a party to which one is bound. Faithfulness (fidelity) to God means making conscious choices for him and standing up for his cause, come what may. From the Bible, we come to know that God is always faithful to his promises. Jesus, our supreme model for faithfulness to God, was faithful to his Father’s will unto the last drop of his blood. He said, “My food is to do the will of him who sent me and to complete his work” (Jn 4:34). When he died on the cross he said that he accomplished (Jn 19:36) the mission entrusted to him by his Father faithfully to the point of laying down his life. Any deeper crisis either in marriage, priesthood or religious life is mainly a crisis of unfaithfulness to our promises/ commitment, or to our call and mission, which is ultimately unfaithfulness to God himself. Hence, fidelity in these states of life demands a conscious choice or decision to be made every day to forgive, heal, care, make adjustments and renounce our self-interests; thus holding fast to the cause for which God has called us. We are often tempted not to be faithful to this commitment and cause by succumbing to the forces of secularization and social pressure. We need to be constantly alert and vigilant by fortifying ourselves with the spiritual power that comes from prayer/ sacraments and the Word of God.

We are always inclined to make the two great mistakes which the unfaithful steward makes (12:45): (1) doing what he liked with his master’s gifts and possessions by behaving in an irresponsible manner; and (2) taking it easy thinking that the master is absent and there is plenty of time for his return. However, our God is a God of surprises and unexpectedness. He comes at an unexpected time and without prior warning like a thief to find us either faithfully doing our duties, or unfaithfully. He warns us about the tendency towards negligence and postponement of our duties, and behaving in an irresponsible manner. We need to be vigilant and prepared to meet the Lord when he comes unexpectedly by exhibiting greater responsibility. Readiness or preparedness to face any emergency or eventuality is gaining much more momentum today than olden days due to the possibilities of terrorist attacks, shocking accidents, sudden heart attacks, unprecedented natural calamities caused by environmental changes. Military personnel, commandos, firefighters, medical teams, bomb disposal squads, etc., are to be ever ready to get into action immediately. Any delay on their part may result in the loss of so many precious lives. But, do we feel the same type of urgency to prepare for Christ’s coming? Watchfulness means living in such a way that at any time we would be ready to give an account of our lives.

Jesus emphasizes very much the role of his disciples as servants of their Master who do his will and remain totally faithful to the duties or responsibilities entrusted to them by their Master. Our world today considers service, especially that which is lowly, as demeaning. Jesus speaks of service as a great privilege and honour. He himself came not to be served but to serve (Mk 10:45). He spoke of leadership as a noble service rendered to human society (Mk10:42-45). We, as disciples of Christ, cannot think of being faithful to him if we fail to serve the needy or the less fortunate. Readiness consists in remaining faithful in our Christian duties.

There is a further warning to those of us who are blessed with better talents, knowledge, opportunities and privileges. They have no excuse for not doing their best. The Lord expects from them more than others or better results. Those of us who have undergone higher education and longer years of spiritual formation or secular training, or have enjoyed plenty of opportunities, or are talented better than others are more accountable, says the Lord. Do we heed to this warning?

5.    Response to God's Word

Are there instances when we failed in marital/priestly/religious fidelity? Do we persevere in our good works and stick to our responsibilities even if we do not see any immediate result, and people do not cooperate with us, or do we easily give up? All of us are endowed with spiritual and temporal gifts. Do we use them responsibly according to God’s designs, or irresponsibly? In our roles as leaders, managers, employees, parents, teachers, students, priests, religious, etc., do we succumb to the temptation of easy-going mentality, lethargy, neglect of duties, postponement of tasks/decisions and sleeping over our responsibilities? Will we be called ‘blessed’ when the Master arrives (12:43)? In comparison with the blessings with which the Lord has blessed us and the gifts he has bestowed on us, do we try our level best to use them fully for the service of our family and community? Do we keep our energies and talents buried or underutilized?

6.    A Prayer

O God, you are always faithful to your promises. In our Christian life as well as in our particular state of life, you have entrusted us with particular duties and responsibilities. You want us to be faithful stewards of these duties and thus be responsible for spreading your Kingdom. We realize that there are moments when we are unfaithful to our vocation and mission and to the tasks and responsibilities entrusted to us. Thus we have betrayed the trust you have placed in us and have become obstacles for the spread of your Kingdom. We are sorry for our irresponsible behaviour, negligence and postponement of duties. Grant that we may remain vigilant and prepared to meet the Lord Jesus when he comes unexpectedly at the end of our life or at the end of time. Amen.

18th Sunday of Ordinaryn Time (C)

 

Eighteenth Sunday of Ordinary Time (C) [Lk 12:13-21]

03.08.2025

The Parable of the Rich Fool

Readings: (1) Eccles 1:2; 2:21-23 (2) Col 3:1-5.9-11

1.   Theme in brief

Christian attitude toward wealth

2.   Focus Statement

We need to be on our guard against all kinds of greed for possessions because our life does not consist in the abundance of our possessions.

3.    Explanation of the text                 

According to today’s gospel, when someone in the crowd requests Jesus to tell his brother to divide the family inheritance with him, he refuses to be a “judge” or arbitrator in the property dispute between brothers, though other Rabbis used to do it in his time (12:13-14). Instead, he uses this request as an occasion to teach a lesson about the dangers of greed for wealth and the trap laid by it (12:15). He sees behind this dispute over land and property, human tendencies toward greed or covetousness. In order to emphasize the foolishness of putting full trust in one’s wealth, he tells them the parable of the Rich Fool. Through this parable Jesus wants to teach the lesson that their quarrel over family inheritance would come to an end without his intervention, if they could root out greed from their hearts over possessions and show genuine love for each other.

The main character of the given parable is a rich man who is not rich enough. He is rich in people’s sight but poor in God’s, or as Jesus says he is not rich toward God (12:21). He is in fact a Poor Rich Fool. What exactly is the fault of this rich farmer? There is no hint in the parable to suggest that he has amassed his wealth by illegal/corrupt means or by paying unjust wages to his labourers. He must have gained it by his hard work. He seems to have become the envy of many neighbours because his fields have produced so abundant crops that he has no place to store them (12:17).  After all, what is wrong in making plans and building “larger barns” for storing one’s “grain and goods” (12:18)? Yet, Jesus finds him at fault. His first fault is found in his relentless use of the first person pronouns "I" and "my." This is what he says in his self-talk after his land “produced abundantly” (12:16): “I will do this…. I will pull down…. I will build…. I will store…. my grain… my goods…. say to my soul….” (12:18-19). He uses the word "I" six times and the word "my" five times. For him everything is "I" and "my." This sort of self-chatting portrays him as a man who is totally preoccupied with self or one who is at the height of his selfishness or egoism.

This first fault leads to a second one: with the abundance of his wealth he believes that he can make his future totally secure. This makes him declare to his own soul his philosophy of life: "Soul, you have ample goods laid up for many years; relax, eat, drink, be merry" because nobody knows what will happen tomorrow (12:19). With all the wealth, he is so poor that he is unable exercise total control over his life. All his calculations and plans are shattered as he is interrupted by the Word of God, “This very night your life is being demanded of you,” that is, you are going to die (12:20). He sadly comes to know that his larger barns cannot save his life. He lately realizes his miscalculation: forget about tomorrow, tonight itself his life will end!

God himself calls this rich man, “You fool” (12:20). According to the Psalmist, only “fools say in their hearts that there is no God“ (Ps 14:1). His foolishness consists in keeping God “out of sight, out of mind” by placing his full trust and ultimate security in wealth and believing that it will save him from all troubles. He lives a life of practical atheism: when it comes to managing his life he relies on his possessions leaving God totally out of his schemes. In other words, his foolishness consists in forgetting the fact that he is not the master of his life and destiny and has no total control over it.

The egoistic outlook of this Rich Fool eliminates not only God from his consideration or scheme but also neighbours. His covetousness towards possessions makes him blind to the rights and needs of others. The thought that he needs to share at least something of his wealth with the less fortunate never enters his mind. He allows his possessions to possess him or the property he owned to own him. His total reliance on material possessions and money with a philosophy of life mentioned above (12:19) is the sign of a totally dissipated life as Luke tells in another place in his gospel (12:45).

4.    Application to life 

As it happens in the life of the Rich Fool, excessive greed can lead to the following consequences for us also. We can observe a number of “foolish” points in this man’s way of thinking and action-plan: (1) He fails to recognize where his wealth comes from. He lives a materialistic life-style and forgets that his wealth is God’s gift. It is the Lord who gives everything and the Lord who takes away (Job 1:21), sometimes all of a sudden. (2) He thinks that wealth is meant for only to build larger barns and store up goods for himself. It never occurs to him that when his existing barns are already filled with his goods, it is high time to share them with the have-nots. (3) He plans for an early retirement from duties because he considers the abundance of his wealth as his total security for the future, as if it would save him from any calamity. (4) He never thinks about the possibility that he may not live to enjoy what he has accumulated and somebody who never worked for it may enjoy it.

We can very well notice that the attitudes of this rich man towards wealth are totally contrary to Jesus’ teachings. He keeps God out of his schemes and thinks that all his wealth is his own achievement and not a blessing from God. He does not think of the possibility of sharing even a small portion of his wealth with the have-nots. This man has become a worshipper of the most popular gods of today: "I,” “My” and “Mine” – a sort of Unholy Trinity. He is called "fool" not because of the abundance of his wealth or his ambitious plans but because he considers finite and passing things as if they had an infinite and permanent value. In spite of such a wonderful scientific progress and technological advances of our times, today the whole of human race has become more vulnerable and fragile than before. Anywhere at any time a terrorist attack can take place in spite of meticulous security measures of our Governments. Life is full of uncertainty and insecurity. After all, nobody can fully control one’s own life neither with one’s own wealth nor achievements.

Therefore, in this parable Jesus teaches that if we want to avoid various kinds of greed, we must “take care” or watch out and “be on our guard” against its dominion over us (12:15). He insists that unless we are always vigilant against the onslaught of greed and resist its dominion over us with spiritual power that comes from God, we can become easy victims to its designs. As per Christian attitude, money and wealth are not exclusively for oneself. If we allow greed and covetousness to take control of our mind and hearts, it can produce the following consequences: (1) constant quarrels, disputes and court cases over money and property in our homes and neighbourhoods resulting in the failure of any advice, reconciliation and arbitration; (2) cases of unequal division of ancestral land among brothers in some families and grabbing of others’ land through intimidation; (3) temptation to acquire money and wealth by any available means, no matter how dubious or immoral they may be; (4) to be blind to the rights and needs of others, especially of the poor; (5) to forget to look beyond ourselves and be conscious of our stewardship or responsibility to share something of our wealth with the have-nots. Like the Rich Fool, excessive greed can take away any compassion for the needy. God does not bless us with sufficient wealth to hoard it for ourselves but to use a part of it for the service of others or building up of his Kingdom, where the poor who lack basic necessities of life and the poor in spirit (who need spiritual food) are taken care of. Then only, as Jesus says, we shall “be rich toward God” (12:21).

In our consumerist society today, we are constantly bombarded with the display of glamorous goods and are enticed with advertisements to acquire the latest gadgets. We fall victims to this allurement and acquire the latest goods by discarding the old ones. We forget the fact that our wealth gives us only a relative degree of security and comfort. By itself it does not produce genuine love, a good relationship with neighbours, a meaning in life, peace of mind and existential joy. During one of my social awareness seminars, when I asked some Catholic leaders to make two columns in their notebooks and write in the first column, the things money could buy and in the second, the things money could not, one of them wrote that money could buy both sin and virtue, and left the other column blank. One wonders how one can buy virtue with money. We can buy costly food to eat with our money but not appetite; a cosy bed to sleep in but not a peaceful sleep; and the best Bible but not faith in God’s Word. A boy may buy a girl and vice versa with money, but cannot buy genuine care, concern, forgiveness of hurts, mutual adjustments and self-sacrifice which are essential ingredients of a happy married life. We cannot buy all the precious virtues and values as well as character with money. Then why treat it as the be-all and end-all of life?

This is the reason why Jesus tells us to live by this principle: “One’s life does not consist in the abundance of possessions” (12:15). Any amount of accumulation of goods sufficient enough for ages to come will not produce real life. Life is not meant for accumulating wealth only or merely for self-enjoyment. As Jesus says, you are never sure “the things you have prepared, whose they will be” ultimately (12:20). Like the Rich Fool, we too sometimes have wrong priorities. What is the priority of our life? Life does not consist only in acquiring and accumulating wealth or eating and drinking. The rich man in today’s parable lives a life not only of egoism but also of hedonism and practical atheism. He represents people who are always at the service of dollars/ pounds/ euros/ rupees to such an extent that they are willing to bow to their demands at the cost of human relationships. They forget that the real purpose of our life is to become rich toward God by putting our total security in him alone and not in wealth, and by cultivating a spirit of detachment towards possessions. Ultimately our life is far superior to our possessions. It does not depend on our riches either.

The message of today’s gospel calls upon us to set our priorities regarding possessions. Riches are not bad in themselves, but can become bad if we put our full security in them instead of God, and if they are used exclusively for our own selfish purposes. For that matter, even poverty does not make one free from selfishness. While some poor people generously share even the little they have, others become greedy toward those little things. The problem is not owning possessions as such but allowing our possessions to possess us. It is our foolishness to place our full trust and security in wealth (money) and to believe that it will save us from all troubles and make us truly happy. Our true value is not determined by our valuables. All our plans and human calculations made by trusting in the abundance of accumulated wealth will be shattered like the Rich Fool if we put God out of our scheme of things. The real contrast as well as the battle is between being rich in the world’s eyes and being rich in God’s. As God is rich in mercy, as his children, we too are called to be rich in showing mercy towards the poor by sharing what we have, instead of storing it up only for ourselves.

What about the right use of money? Money represents value. What we do with our money shows what we value in your heart. If we value only eating, drinking and making merry, then we spend money for these things extravagantly, making a public display of it especially at weddings and parties. If we value service to neighbours, helping the poor and the needy, and participation in the mission of the Church, then we shall spend our money for these things also. Jesus says: “Where your treasure is, there will your heart be also” (Lk 12:34). How and where we spend our money shows what we value the most in life. The question is whether we value our possessions more than God, or whether we value God more than our possessions.

5.    Response to God's Word

What is our attitude towards money and wealth? Do we trust in wealth more than in God? Do we have a sense of detachment towards wealth so as not to put our full security and trust in it? What is the priority of our life? Is it amassing wealth, eating and drinking or something beyond that? Do we seriously try to root out greed from our hearts? Do we share something of what we have with those who don’t have even that much?

6.    A Prayer

Deliver us, O Lord, from all covetousness and from attachment to possessions.  You alone are our greatest treasure and portion.  All that we have and we are is your gift. Grant that we may make good use of your gifts which come also in the form of material blessings you give us. May we use them generously for your glory and share a part of them with the less fortunate ones. Amen.

 

 

17th Sunday of Ordinary Time (C)

 

Seventeenth Sunday of Ordinary Time (C) [Lk 11:1-13]

27.07.2025

The Lord’s Prayer and Perseverance in Prayer

Readings: (1) Gen 18:20-32 (2) Col 2:12-14

1.    Theme in brief

      Persistence in prayer

2.    Focus Statement

The disciples of Jesus must persistently pray for the realization of God’s Kingdom and constantly knock at God’s ‘door’ in prayer as an expression of their absolute trust and utter dependence on him.

3.    Explanation of the text

In his gospel, Luke highlights the role of personal prayer in Jesus’ life more than other evangelists. Today’s text taken from his gospel, tells us that before Jesus could teach his disciples how to pray, one of the disciples himself took the initiative to ask him to teach them how to pray as John the Baptist taught his disciples (10:1). This shows that the disciples were definitely motivated by his personal example and understood the importance of prayer in their life. In answer to the request of that disciple, Jesus taught them the famous prayer called “Our Father” probably as a pattern for Christian prayers. In other words, he must have taught it as a model that outlines the primary content of Christian prayer.

As Jesus taught, prayer begins by addressing God as a loving and caring Parent (“Abba”), and proceeds to give glory to his name and puts his purpose (that is, his Kingdom) in the first place (11:2); then proceeds with placing our daily needs before him (11:3). Thus, the first content of prayer, as taught by Jesus, is to pray for the realization of God’s loving rule (called God’s Kingdom) on earth. In fact, when his name is hallowed or glorified; his kingdom comes; he provides daily bread for us by blessing the work of our hands; we learn to forgive one another as he forgives us; and he delivers us from the time of trial (11:4). Thus, prayer deals both with present needs and the future hope of the coming of God’s Kingdom.

The second part of the Our Father deals with the petition expressing the trust disciples are to put in a Provident God by requesting him to take care of their “daily bread” (11:3). Here daily bread stands not only for food and drink but also for all other material or human needs. Next, Jesus teaches that the disciples should acknowledge the reality of their sins and their need for forgiveness. As his children, God expects that they reflect his forgiving nature by forgiving everyone indebted to them (11:4). When Jesus refers to the acts of rebellion we commit against God’s authority over us, he calls them sins, but when he refers to the offences others inflict on us he calls them "debts," probably to highlight the seriousness of offences against God. Giving and receiving of forgiveness are linked together; if we refuse to forgive others’ debts, how can we expect to receive God’s forgiveness for our sins? The plural pronouns in the second part of this prayer such as “us,” “our,” “we” (11:3-4) indicate that prayer is not merely individualistic or centred on only one’s own needs, but also for others’ as well.

In order to emphasize the necessity of perseverance and persistence in prayer, Jesus tells the Parable of the Friend at Midnight. Its lesson is not that God is literally like that man who gave to his friend what he wanted at midnight ( that is, three loaves of bread) to get rid of his ‘shameless’ (in original language) persistence (11:8). The point is this: if a person can take all the personal trouble of getting up at midnight, opening the locked door and disturbing his children in bed because of his friend’s persistence (11:7-8), will not God grant freely what we ask, since he loves us so much and helping us costs him no trouble (11:5-8)? For Luke, the ultimate purpose of prayer is to get the gift of the Holy Spirit whom the heavenly Father gives to those who ask him (11:13) – a gift which surpasses all other material things.

Further, Jesus speaks about the effectiveness of prayer: if earthly fathers do not give snakes and scorpions to their children when they ask fish and eggs, how much more will our heavenly Father, who is abounding in mercy, grant our prayers (11:11-13). The continual asking, seeking and knocking of disciples at his door until it opens are supposed to be the signs of their utter poverty (insufficiency), lowliness, powerlessness and dependence on him (11:9-10). By persistently or shamelessly knocking, the door finally opens for them; by repeated asking they get what they want; and by continual seeking after the Kingdom of God, they finally discover it.

4.    Application to life 

In today’s gospel, Jesus reminds us to have a deeply personal relationship with God in prayer. He teaches us to always approach him just as children approach their loving parents in total trust and confidence by addressing him as our dear Abba, Father. The most famous prayer taught by Jesus is known as “Our Father” based more on Matthew’s version. Though now it is recited and often repeated as “a formula prayer”, more than a formula to be repeated again and again (often mechanically), Jesus taught it as a basic model or pattern for our prayers. As per this model, Christian prayer in general begins first with God, his name, his glory, his Kingdom and his will. Then only we place before him our needs as we say: Give us this or that grace/ gift/ favour/ blessing.

Hence, as Jesus taught us, in prayer we come before a God who is our ‘Abba’ or dear Daddy and pray that his name may be sanctified, his kingdom may come as we do his will in our words and deeds. First of all, we need to pray constantly that God’s name may be hallowed and glorified in our thoughts of him as a dear Daddy, in our words that we may not misuse it, in our conduct that all our actions may be guided by him and in our worship that it may be pure and genuine. As his children, we pray that our conduct or action may always bring honour to his name and never any dishonour. Further, Jesus teaches us to put God’s purpose first in our prayer, that is, his Kingdom. He teaches us to pray that God’s rule of unconditional love may become a reality in our lives. In other words, God alone and his love may rule over our minds and hearts and determine our actions. When we allow God to totally rule over our lives, we are filled with his qualities of love, mercy, peace and justice. That will influence our attitudes and actions and in turn will influence our society with God’s values. Thus his Kingdom increases and our own kingdom of selfishness decreases.

By praying for the coming of God’s rule on earth we show that God’s rule over us must supersede everything else. By praying for daily bread we show that we are not self-sufficient and depend on God’s providence for our daily needs. As we saw, our “daily bread” includes many other basic needs than mere physical bread – health, education, jobs, right to life, human dignity and security, proper access to natural resources, etc. By praying for God’s forgiveness of our sins we confess our own sinfulness and the grace to forgive the sins of others. Jesus links receiving of God’s forgiveness to our own giving of forgiveness to others’ “debts,” that is, personal faults/ failures/ mistakes/ offences and even sins. As children of a forgiving Father, he calls us to exhibit his own nature by forgiving others. Otherwise, how can we call ourselves children of a forgiving Father? And how can the world learn of God's forgiveness unless we manifest forgiveness in our lives?

Truly speaking, the three aspects of intercessory prayer taught by Jesus in today’s gospel, namely, asking, seeking and knocking, if taken literally, contradict our experience in many cases (though not all). Quite many times exactly what we asked in prayer we did not receive, what we searched we did not find and when we knocked at the doors of heaven they did not open. In spite of our prayer for the safety of our loved ones we lost them in sudden heart attacks or tragic accidents or in natural calamities. If God is a loving Father who knows how to give good gifts to his children as per today’s gospel (11:13), why do so many of our prayers go unanswered? This is the greatest test of faith we face. What is tested here is God’s purpose or plan for us. He invites us to place before him all our needs ‘shamelessly’ (this is the word used in original Greek for persistence) again and again trusting that he alone knows what is good and not good for us. Even if we do not get what we ask, our persistent and repeated prayer enhances our relationship or friendship with God and deepens our trust in him. After all, this is what prayer is!

Prayer may or may not change our circumstances; but it can change us. Our continual prayer for our enemies may or may not change them, but it will change our attitudes of hatred, revenge and bitterness towards them. First of all, can we pray for our enemies with revenge against them in our hearts? When we do not get exactly what we ask, we must realize that it may be God’s answer for us. Actually, in prayer we need to seek God’s answer for our struggles and problems, not our answer. True prayer is seeking constantly God’s will and not our own. Prayer does not change God’s mind and will but helps us to change our mind and will according to his. That is why in Matthew’s version of ”Our Father” (which is used in our daily prayers) we read: “Your Kingdom come, your will be done on earth as it is in heaven” (Mt 6:10). In our thinking what is good for us, may not be good in God’s thinking. Prayer does not guarantee that all we ask will be granted to us exactly the way we have asked. Jesus’ prayer in Gethsemane (Lk 22:42) did not remove the cup of suffering from him, but gave him much better thing – courage and strength to carry the cross till the end and also the glory of resurrection. Sometimes God’s gifts surpass what we do not dare to ask him.

Though God knows our needs, constantly and persistently pleading with him with petitions and intercessions for our and others’ needs is a sign of our trust, utter poverty (insufficiency), humility and total dependence on him. They are not meant to argue our case with God and convince him of the urgency or genuineness of our needs. We need to pray persistently and constantly trusting that God loves us, cares for us, is genuinely interested in our welfare and will do only what is best for us in the way and at the time he wants. The example of the midnight’s friend and the father who never gives snakes and scorpions to his children goes against the idea of God as cruel, harsh and revengeful. With child-like trust we always submit ourselves, our and world’s needs to him with the prayer, “Your will be done” (Lk 22:42).

God answers all our prayers the way he wants or in ways which are best for us, and not exactly as we ask. Like the man who finally opened the door to the midnight friend, God who is our Friend will open for us the door to receive the gifts he wants to give us, which, of course, may be quite different from what we ask.  Sometimes we ask in prayers just the opposite: snakes and scorpions instead of fish and eggs, that is, things that may be harmful for us in the long run. But God being a loving Abba gives us only fish and eggs, that is, things which will ultimately be for our good. The most important of his gifts is the Holy Spirit which includes wisdom, courage, joy, peace, and enlightenment to know, accept and do his will. We may not ask for these gifts, but at a given time they may be the best for us according to God’s design.

Sometimes we tend to be selfish and narrow-minded even in our prayer. We straightaway begin our prayer with our personal needs – “Lord, give me this, give me that” – instead of first adoring, praising and glorifying God. While making petitions and intercessions often we pray for only personal favours for ourselves and for our near and dear ones. We fail to show our love for neighbours in prayer too. Jesus has taught us that God’s purpose is to establish a new society (called Kingdom of God) of love, peace, justice, etc. Hence we must pray for God’s cause: that there may be peace in the world; that justice may prevail; that all may live as brothers and sisters; that all may respect and work for human dignity/rights; that we may be delivered fro corruption and terrorism in our society; etc. God has made us partners in his Grand Project of establishing His Kingdom and that should be our first concern even in prayer. Therefore, prayer involves not only knocking and asking (petitions, intentions and intercessions), but also seeking God’s Kingdom first (12:31) so that it may be realized in and through us.

5.    Response to God's Word

Whose kingdom do we seek in prayer: God’s or ours? Are we selfish in prayer also, praying only for our selfish needs? Do we often pray that there may be peace in the world; that all may live as brothers and sisters; that all may respect and work for human dignity/rights and life-promoting values; that there may be corruption-free and terrorism-free society? Are our petitions and intercessions before God signs of our trust and total dependence on him, or ways of manipulating him or forcing him to give us whatever we ask? Whose will do we seek in prayer: our own or God’s?

6.    A Prayer

Dear Abba Father, may your name be sanctified in our thoughts, words, conduct and actions. May your holy purpose to establish a new society of love, peace, truth and justice be realized through us. Though you know our needs even before we ask, we constantly and persistently knock at your door in trust and total dependence on you. Pour on us the supreme gift of the Holy Spirit so that we can know and accept your will with his guidance. For yours is the Kingdom, the power and the glory for ever and ever. Amen.