Presntation of the Lord in the Temple 2ne February (C)

 

Fourth Sunday of Ordinary Time (C)

Feast of Presentation of the Lord in the Temple [Lk 2:22-40]

02.02.2025

Jesus is the Light of Revelation

Readings: (1) Mal 3:1-4 (2) Heb 2:14-18

1.    Theme in brief

The effects of our baptismal consecration

2.    Focus Statement

Just as the Child Jesus was consecrated to God at the time of his Presentation in the Temple, we too are consecrated or totally dedicated to God and for his purpose by our baptism; hence we belong to God and not the world.

3.    Explanation of the text

Today’s gospel text sounds like a second ‘epiphany’ of the Lord (according to Luke), because here also Child Jesus is proclaimed as the light of revelation to the Gentiles by Simeon.

Presentation of Jesus in the Temple serves two purposes: (1) to designate him as holy to the Lord, as the Law of Moses prescribed for all the firstborn (2:23); and (2) purification of Mary after fourty days of childbirth; again, to fulfill the same Law (2:22). The parents of Jesus are presented here as law-abiding and devout Jews who faithfully observe the Law of Moses. Due to their poverty, they offer the sacrifice of a pair of turtledoves or pigeons as per the Law, instead of offering a lamb. Thus, in the given text, Luke highlights two things: their faithfulness to religious duties and their utter poverty.

As per the Law of Moses, all the firstborn are to be consecrated to the Lord, as they belong to him (Ex 13:2). Accordingly, Child Jesus is offered to God, or consecrated for his service. This act indicates that Jesus totally belongs to God, and not to the world or to his natural family.

Here comes Simeon, a righteous and devout man. The Holy Spirit who rests on him guides him to go to the Temple of Jerusalem exactly at the time the parents of Jesus come for their purification. As he takes the Baby in his arms, with the enlightenment of the Holy Spirit, he recognizes the Baby as “the light of revelation to the Gentiles” and “the glory of Israel” (2:28, 32).  Jesus is light in two ways: (1) for the Gentiles he opens the door of salvation by revealing God’s plan for them; (2) for the chosen people (Israelites) by revealing God’s glory; because he is the realization of all the promises made to “Abraham and his descendants for ever” (Lk 1:55).

The Messiah was considered as the “consolation of Israel” (2:25) in Jewish circles, since he would come to fulfill their long awaited desire to see him. As Simeon was looking forward to see the Messiah as the comforter of Israel, he was delighted that his hope and lifelong dream was now fulfilled before it was time for him to depart from this world (2:29). We can very well imagine how happy Simeon might have felt, when he realized God’s purpose or plan was being fulfilled personally for him, for the rest of Israel and for all people (Gentiles). To see Jesus is to see God’s salvation (2:30). He recognizes the Babe in his arms as the fulfillment of God’s promise of salvation to both Jews and Gentile.

4.    Application to life

Today’s feast leads us to a deeper reflection on our baptismal consecration. Just like Child Jesus, we too become consecrated persons by our baptism, totally dedicated to God. In the rite of baptism, this is expressed by the rite of anointing the chest of infants or the hands of adults with the oil of catechumens. At the time of dedication of the churches, just as the altars are sanctified by anointing them with oil, so also all the baptized are consecrated to the Lord and become his ‘temple’. This indicates that because of our baptism consecration we do not belong to ourselves anymore but to God, who imparts divine life to us.

What is consecration? It means to be set apart, or separated, for use by the Lord. It is the offering of our whole being to God. In the Bible it implies the separation of oneself from anything that may contaminate or defile one’s relationship with a holy God. Hence it also has the connotation of sanctification or holiness. Our initial consecration that took place at baptism needs to be renewed by a continual attitude of surrendering our lives totally to the Lord in our daily lives. This daily consecration sanctifies all our activities, since God separates us from the worldly contamination. In an highly secularized world, we are daily challenged either to live by the standards of the world such as worship of money/wealth, power and status, or standards of God such as service, sacrifice, selfless love, mercy and peace.

St. Paul says that we are God’s temple, and are holy just as God’s temple is (1 Cor 3:16). He also says that we must present our bodies as a living sacrifice, holy and acceptable to God, which is our spiritual worship (Rom12:1). His instruction implies that we have to offer our bodies, all the bodily needs, all the concerns and works that are essential to feed, maintain and protect our bodies as an act of worship to God. According to him, worship implies not only liturgy and prayer, but also the offering of everyday life and its concerns to God. When we go to Church we normally say that we go to worship God. True. But today’s feast teaches us to think that we worship God also in and through our work. When we go for our daily duties to office/ factory/ mines/ field/ or to any workplace we go to ‘worship’ God. How? When we do our work with the attitude that we glorify God through our work and cooperate with him to continue his creation, and consider our work as an opportunity to serve humanity, it becomes holy and acceptable to the Lord.

It is said, “Work is worship.” This does not mean work is to be deified to the extent of worshipping it instead of God, and besides it there is no other God to be worshiped. What this saying means is that we bring glory to God by doing all our works according to his will and in his presence. Then all our works become sanctified, and through our works God’s name is sanctified. Do we do our works with this attitude? If we regularly cultivate this attitude in our mind, even the hardest and the most monotonous work can become lighter and joyful.

Every day’s consecration does not happen automatically. We have to consciously practice it by making an act of our will. We have to make a decision of our mind everyday to offer all our works, relationships, activities, concerns and in fact our whole life as an offering to God. This will lead us to acquire the following attitudes: (1) All that we are, have, or want to be in future, is now in the Lord's hands. (2) In full response to God’s love, we offer to him whatever we have and are. Whatever we have is his gift to us, and whatever we give is our gift to him. Therefore, we lovingly and willingly return to him whatever he has given us, without any reserve.

Since our consecration to God separates or sets us apart from ways of the world, today we need to examine ourselves whether we live a life, which is different from the ways of the world, or we compromise with the values and evil ways of the world. St. Paul urges us not to be conformed any longer to the pattern of this world, but be transformed by the renewal of our minds regularly (Rom 12:2).  Jesus also prayed that his disciples may be consecrated (sanctified or dedicated) to the service of God (Jn 17:17), so that, though they are in the world, they may not belong to the world (Jn 17:16). What it means is that we should not agree with, imitate or copy all the fashions and fads of the world, nor blindly ape all its values. We have to ask ourselves whether we are often driven by secular values such as power-mongering, corrupt practices, consumerism, name and fame, popularity at the cost of following no principles in personal conduct, etc. If we do not want to be contaminated or defiled by these worldly values, we need to transform our attitudes by making a decision of our minds to live up to our consecration, as Paul says.

In today’s gospel text we notice the long awaited hope as well as the lifelong dream of Simeon being fulfilled before his death, as he held the Child in his arms. Similarly, when our time comes to hand over our spirit to God, will we be able to say, “My mission is accomplished; now, Lord, you can dismiss your servant in peace?” For this, we need to have a personal vision or blueprint for our lives, a mental picture of the values we would like to be realized in our lifetime.  Like Simeon, we should formulate a wish or an aspiration in our minds (even write it down) about the specific contribution we would like to make to this world before we die. He was delighted to see God’s plan of salvation being fulfilled both for Israelites and Gentiles. Personally, from the perspective of Christian faith, our life becomes meaningful to the degree that we allow God to realize his plan for us, in the particular way he wants. Then we can say with complete serenity like Simeon: “Master, now you can dismiss your servant in peace” from this world (2:29).

Mary underwent ritual purification, though it was not necessary for her, as she was already pure. We can take it as a renewal of her original ‘fiat’ or offering of herself to do God’s will and to accomplish his plans. We need to purify our minds to understand God’s purpose and accept it in faith as Mary did. Doing what God wants freely is the source of joy for us, as it was for Mary and Simeon. How far is this true about us? Secondly, by our service or specific contribution to human society, we can see God’s salvation at work in others, especially when we see them developing, improving and changing for the better. Does it make us happy?

5.    Response to God's Word

Do we live a life, which is different from the ways of the world? To whom do we belong: to God or to the world? Do we blindly ape all the values of the world and totally forget our basic consecration? Do we compromise with evil? Do we offer all our works, relationships, activities, concerns and in fact our whole life as an offering to God? Is there any specific dream that we wish to be realized in our lifetime? Do we purify our minds to be attuned to God’s will?

6.    A prayer

Sovereign God, you have given all that I am and possess. In return, lovingly I give myself to you totally. Take me where you want to take; give me what you want to give; lead me in your paths. Here am I Lord to do your will. Together with Jesus, I offer my body, all the bodily needs, all the concerns that are essential to feed, maintain and protect my as an act of worship to you. May my sacrifice be acceptable to you as you accept the sacrifice of you Son Jesus. Amen.

Third Sunday of Ordinary Time (C)

 

Third Sunday of Ordinary Time (C) [Lk 1:1-4; 4:14-21]

26.01.2025

Jesus Proclaims His Mission at Nazareth

Readings: (1) Neh 8:2-6.8-10 (2) 1 Cor 12:12-30

1.    Theme in brief

Our call to continue Jesus’ mission of holistic liberation

2.    Focus Statement

By baptism, we are anointed with the power of the Holy Spirit and sent into the world with a mission to proclaim liberation to the poor, the captives, the blind and the oppressed.

3.    Explanation of the text

While Jesus’ public ministry began with a miracle of changing water into wine at Cana according to John’s gospel proclaimed on last Sunday, according to today’s gospel of Luke, it began with a sermon in the synagogue of Nazareth on a Sabbath day (4:15-16). Luke placed this passage immediately after the temptations of Jesus, to tell his readers that after winning a victory over Satan, Jesus was further empowered with the Holy Spirit (4:14) to deliver his inaugural address in his own home town. By stating that Jesus began his ministry after he was filled with the power of the Holy Spirit and in Galilee (4:14), Luke wanted to emphasize two things: (1) that Jesus’ public ministry was Spirit-powered; and (2) he had come for a universal mission towards the gentiles and the marginalized. Galilee was a region with a mixed population of Jews and Gentiles and was despised by the respectable Jews in Judea as dull and backward.

As a practising Jew, when Jesus went to worship in the synagogue on a Sabbath day, he got a chance to read the Scripture. When the scroll of prophet Isaiah was given to him, he unrolled the scroll and found the place where it was written concerning the mission of God’s Anointed One (that is, Messiah). He modified the text from Isaiah 61:1-2 a bit and used it as his mission statement or his manifesto. He applied it to himself and made it clear who he was, what he would do, and for whom or for what purpose he had come. By doing so he implied: He was God’s anointed prophet and Messiah in a very special sense, because he was anointed at his baptism, not by oil, as the kings of Israel were, but by the Spirit of the Lord (4:18).

By using Isaiah’s text, he announced that he was sent on a mission by the Father for the purpose of bringing good news to the poor, proclaiming release to the captives, restoring sight to the blind, freeing the oppressed (4:18), and proclaiming the year of God’s special favour to this sort of people (4:19). In fact, he used this text to summarize his whole ministry of preaching, teaching and healing that will ultimately lead to his passion and crucifixion by declaring: “Today the Scripture has been fulfilled in your hearing” (4:21). Strikingly, he omitted the words proclaiming "the day of vengeance of our God," (mentioned in Isaiah 61:2), because he had not come to proclaim judgement but God’s boundless mercy and special favour to the poor and the oppressed. 

Who are the poor, the captives, the blind and the oppressed? The "poor" are not merely those who are economically poor or penniless (though they too are included) but also those who are spiritually poor – all the vulnerable, powerless, underprivileged, afflicted and oppressed people in general.  Jesus’ compassionate concern for such people is indeed good news for them (4:18). Proclaiming release to the captives naturally points to his ministry of releasing people from the bondage of demons and death. Recovery of sight to the blind refers to his saving deeds of restoring physical sight to the blind which are signs of restoring spiritual vision as well. The year of the Lord’s favour is an obvious reference to the Jubilee Year – also called the Sabbatical Year – the Jews were required to observe every fiftieth year in the Scripture (Lev 25:8-17).  In the Jubilee Year, the Law required that they let their land lie fallow, forgive or cancel debts and free slaves. Jesus implied that his ministry would give the experience of a Jubilee, a divine favour to those who respond to his message.

4.    Application to life

As per today’s gospel, Jesus announced his mission statement or manifesto in the synagogue of Nazareth. Like Jesus, we too are anointed with the power of the Holy Spirit at the time of our baptism and sent into the world to carry forward the mission outlined in his manifesto: (1) to bring good news to the poor; (2) to proclaim liberty to captives; (3) to restore sight to the blind; (4) to free the oppressed and (5) to proclaim the year of the Lord’s favour or a Jubilee Year. This was Jesus’ vision and mission. He was a man of a burning wish or desire (which we call a vision or a ‘dream’) to establish God’s Kingdom on earth. The desire to save humankind from all sorts of bondages was burning within him like a fire. He said: “I came to bring fire to the earth and how I wish it were already enkindled” (Lk 12:49). This desire or enthusiasm was like a fire burning inside him that he longed to go through another baptism – the baptism (= plunge or immersion) of blood (Lk 12:50) to achieve this goal. He wished that the same fire would catch in the hearts of his disciples.

In modern democracies many political parties publish their manifestos before election. They contain a lot of promises and hopes that are mostly forgotten after the election. Many secular organizations/ companies as well as religious institutes formulate and display their vision-mission statements in their brochures, common notice-boards, handbooks, constitutions or bye-laws, etc. Quite often they are written/ displayed for the sake of institutional requirement and are hardly followed up by individual members. Based on this and besides this common vision-mission statement, if many of us could formulate and  develop a personal vision-mission for ourselves for our particular state of life and work in the line of Jesus’ vision, it could motive or influence us better. Every action/ innovation/ invention is first born in the mind before it becomes a reality; hence, the more we fantasize our vision of life in our minds the more it influences our actions.

A vision – also called a dream by some experts – is a mental image or picture of the ideal to be realized in future. It is a conception of the future based on a wish or an aspiration. Whereas a vision is a mental framework, a mission is the way or manner in which we would like to translate our vision into concrete action. Each one of us should imagine: What are the guiding principles I would like to follow in my personal life, in my personal conduct, in my family life/ religious life/ priestly ministry, in my work and in my social life? As Christians, each one of us should ask: What is the vision of my life? Are we highly motivated by Jesus’ vision or his programme of action? When I ask students (all of them Christians), “Why do you study,” they say that they study in order to gain knowledge, to pass in examinations, to get a degree, to please their parents, to get a job, to earn money and to gain higher position in society. Yes, all these things are very important for life. But, if education is meant for only these things, what about those who fail or do not get a job even if they have passed an examination? Education is for life and not merely for these things. We should tell them, as Christian disciples, for what else they should study. If we (as parents and teachers) are influenced by the vision of Christ, we should teach our children to create a dream for themselves, for their family, society and country beyond this “purely” selfish and narrow boundary.

Similarly, when I ask the youth, “What is the purpose of your life,” most of them write: To study well, to pass in examinations, to get a job, to marry a good boy/girl and to get settled in life. When I ask those who attend Marriage Preparation Courses, “Why do you want to get married,” many of them say: To continue the family line through procreation, to get a helper for work, to get social/economic security, to get honour and respect in society, to work hard and take care of their partners and children, etc. When I say, though these things are essential for life, their marriage need not be a “Christian” marriage at all to achieve these things, they begin to wonder! From their answers I learn that Christian principles have not penetrated deep into us in spite of regular church attendance and prayers. From the studies conducted by social analysts on religious life and priesthood in developing countries, we come to know that the motivation for priesthood or religious life in the Catholic Church among a number of candidates is not based much on their attraction to the vision of Christ and their willingness to dedicate their life for his cause, but is influenced by their desire to get educated, gain social security, upgrade their standard of living, get a higher social status in society, to make a career, etc.

If so, today’s text is a reminder for us to ask ourselves whether the same fire or zeal with which Jesus' heart was burning to accomplish his Father’s liberating mission has caught us. If yes, we need to ask: Is the vision of my life, of my marriage and family, of my religious life/ priesthood, of my leadership, of my job or any other work that I do influenced and motivated by the vision of Christ? If yes, for us marriage is not meant only for sex and procreation; job is not only for earning money; family is not only for working hard to feed children or for financial/ social security; studies are not only for doing a job and get settled in comfortable life; religious life/ priesthood is not only for getting honour, status, position, economic/ social security; leadership is not only for exercising power and for personal gain. As Christians we are here not merely to make a living. As Christians we impoverish ourselves if we forget that we are personally chosen, called and sent with a mission to make a specific contribution to the cause of God and humanity. We need to ask today: “What is the quality of my contribution to the cause of humanity which is also the cause or mission of Christ? How can I make Christ’s vision come true?” Only by the way we translate Christ’s vision into action in the life Christ’s manifesto for those who are materially and spiritually poor, those in various bondages, are blind and oppressed, we can fulfil the Scripture TODAY.

The first mission mentioned by Christ is to proclaim good news to the poor. Today we are so much used to hear bad news or cruel news of so many horrible atrocities committed in various parts of the world by terrorist/ extremist/ fanatic/ religious fundamentalist outfits even, sometimes, in the name of God.  In the midst of this bad news, people long for good news. God anointed Jesus with his Spirit to bring us his salvation or liberation, mercy, pardon, peace and reconciliation. That is good news. Like Jesus, we too should say today the Spirit of the Lord is upon me; today he calls and sends me to bring good news to the poor, to liberate people from all types of bondage and slavery.

The issues mentioned by Jesus in his manifesto, namely, poverty, captivity, blindness and oppression have both physical and spiritual dimensions. Proclaiming good news to the poor could mean not only sharing our resources with the economically deprived people but also loving the unloved, caring for the uncared and serving the unwanted or the undeserving. Deliverance to the captives could mean liberating people from the bonds of sin, addiction, guilt, corruption and exploitation. We too sometimes live in slavery or captivity when we become prisoners of sin, hatred, pride, prejudice, wealth, power, luxury, addictions to bad habits, etc. Liberating ourselves before liberating others from this prison is also an important mission. Recovering of sight to the blind could also mean enlightening the minds of those who sit in darkness of ignorance. Whenever and wherever we do this mission of liberation we proclaim the jubilee year of God’s favour to the poor and the oppressed, and thus fulfil the Scripture.

As Jesus outlined in the synagogue of Nazareth, we can consciously continue the mission to proclaim God's jubilee or special favour to the needy by doing the following deeds of mercy in small ways: (1) Resisting sarcasm because it is the antithesis of mercy; (2) sharing our things with the needy; (3) calling by phone now and then someone who we know is lonely; (4) writing a letter of forgiveness to someone whom we have hurt; (5) repeating this prayer often: “Dear Lord, bless [annoying person’s name] and have mercy on me!” May God’s Kingdom proclaimed by Christ come through our faithfulness to the works of mercy towards those who are in poverty, captivity, blindness and oppression.

5.    Response to God's Word

Who are the poor, the captives, the blind and the oppressed in my situation today? What good news can I bring to them? What is my vision of life in my state of life and work? In the recent past, have I gone out of myself to help any one of the poor/ afflicted/ underprivileged people in any way that was possible for me? Have I taken their side when they were oppressed or their rights were trampled upon at least by words? Have I tried to free any of those who were in captivity of bad habits or evil, give sight to those who were in ignorance and spiritual blindness and liberate those who were oppressed by physical and psychological burdens at least by a few words of comfort? In the midst of so much bad news such as poverty, hunger, violence, terrorism, injustice, etc., what good news can we proclaim to those affected by these issues? How can we become sharers rather than hoarders, liberators rather than perpetrators of socio-economic slavery? 

6.    A prayer

Send forth your Spirit on us O Lord that we may bring good news to the poor and the vulnerable, proclaim liberty to the captives, work for recovery of sight to the blind, bring freedom to the oppressed and proclaim the Sabbatical Year of your divine mercy to all so that the Scripture may be fulfilled today. Amen.

 

Second Sunday of Ordinary Time (C)

 

Second Sunday of Ordinary Time (C) [Jn 2:1-11]

19.01.2025

The Wedding at Cana

Readings: (1) Is 62:1-5 (2) 1 Cor 12:4-11

1.    Theme in brief

Transforming our emptiness into fullness of joy

2.    Focus Statement

Jesus has the power to change the water of our deficiencies or emptiness into abundance of joy only when we do whatever he tells us to do in the gospel.

3.    Explanation of the text

Today’s gospel text tells us that it was during a wedding in Cana of Galilee that Jesus performed “first of his signs” (John’s preferred word for miracles) and “revealed his glory” for the first time due to which “his disciples believed in him”’ (2:11), that is, their faith in him as the Messiah was confirmed. For John, this particular sign or miracle of changing water into wine at Cana is more than just an act of charity or favour done to neighbours in their moment of need. It is a “sign” – something that points to a greater thing or reality beyond itself. It was a sign that revealed that Jesus is not an ordinary person but the promised Messiah and led them to deepen their faith in him (2:11).

Wine was essential in a Jewish wedding. In the OT it is considered as a symbol of joy. Take for instance, what the Psalmist says: The Lord brings forth food from the earth and “wine to gladden the human heart” (Ps104:15). In Jewish society, hospitality towards the guests was considered a sacred duty. Hence, when the supply of wine ran out in a wedding at Cana in Galilee (2:3), it was a moment of a terrible humiliation and embarrassment or shame for the bride and the bridegroom as well as the chief steward.

The Mother of Jesus (John’s gospel never calls Mary by her proper name), who was present there (2:1), noticed the embarrassing situation because of her sensitivity/ concern/ care for a troubled family. She reported the matter to her Son, “They have no wine” (2:3), hoping that he might do something about it (2:3). Jesus responded to her with the words: “Woman, what concern is that to you and to me?” (2:4). Apparently, these words imply a reluctance to intervene or a don’t-care-attitude. But in fact they weren’t. Why Jesus replied in that manner was because his “hour” had not yet come (2:4). In John’s gospel “the hour” of Jesus is the time willed by God – for his glorification through his death and resurrection. Though his hour had not come, he performed this miracle because he must have thought it was the best moment to reveal his messianic glory and confirm the faith of his disciples. Or, Jesus must have meant that he would deal with that problem in his own way and she should not be worried about it. The very fact that Mary told the servants to do whatever Jesus told them to do (2:5), shows that she had total trust in him. She was confident that ultimately her Son would not refuse her request.

In this context, John reports that Jesus addressed his own mother as “woman,” (2:4) because he wants to point to the role of Mary beyond natural and blood-relationship. He has a theological purpose in mind according to which he wants to project Mary as the New Eve in contrast to the old or first Eve mentioned in the creation story of Genesis. In it Eve is called “the mother of all living beings” (Gen 3:20). Probably John wants to portray Mary as the New Eve who is the Mother of all believers in Christ. The first woman (Eve) had co-operated with the serpent (devil) to bring sin into the world; now another woman (New Eve = Mother of Jesus) closely cooperates with Jesus to redeem humankind from sin. Here Mary is shown to be a close collaborator in the redemptive work of Christ.

The six stone water-jars standing there (2:6) were meant for two purposes: (1) cleaning the feet from dust, and (2) ceremonial washing of the hands at various parts of a meal as per Jewish regulations. When Jesus commanded the servants to fill the jars, John mentions that they “filled them up to the brim” (2:7), to indicate that Jesus had come to bring the abundance or overflowing quantity of God’s grace to all believers. Since number seven is the perfect number according to Jewish beliefs, six water-jars instead of the holy number seven, point to the imperfection of Jewish law which is replaced by the perfection of the gospel of his grace. In other words, Jesus had come to replace the limitations of the Jewish law with the superabundance of his grace available to those who “believe” in him (that is, put their faith and trust in him). It was a sign pointing to something beyond itself: With the arrival of the Messiah, the water used for Jewish ceremonial washing was replaced by the wine of the best quality and abundant (overflowing) quantity. The quality of that new wine was so superior that the compliments given by the steward (2:10) must have made the bridegroom’s family proud.

4.    Application to life

Today’s gospel speaks about the miraculous transformation of plain water into abundance of superior quality of wine done by Jesus at a wedding in Cana. In the OT wine is considered as a symbol of joy – a thing that “gladdens the human heart” (Ps104:15). It is about how Jesus transformed an embarrassing and joyless situation faced by an ordinary family at Cana during their wedding feast into a joyful one, when wine got over. Now and then ‘wine’ of joy runs out in our families (also in religious communities). Due to lack of genuine love, concern, understanding, depth-level communication, we fail to experience the joy of unity and intimacy among us. We have heard the saying, “East or west, home is the best.” But as the world advances, this ‘best place’ (home) is becoming less and less joyful due to the onslaught of modern secularization, individualism, electronic gadgets, and erosion of family values, such as the warmth of inter-personal relationships.

In the light of today’s gospel-message, it is good to examine whether this kind of situation is true of us. How many marriages and religious professions which began with “joyful wine” (that is, with a lot of enthusiasm and expectations) have become like empty jars of Cana and the plain “water” poured into them without any taste or joy! These empty pots of Cana as well as plain water symbolize one or more of the following things: our deficiencies, defects of character, weaknesses, infighting, self-centredness, jealousies, dreariness (dullness) of daily routine, monotony of daily work, superficiality of faith, failure to sacrifice our self-interests to render pro-active service, shallowness of human relationships, etc. We observe that so many families and religious communities have no wine left; that is, there is no genuine love and understanding left. It is love, peace and harmony which come to an end when we live a life of self-centredness and individualism. And it is Jesus who can transform this situation, if we turn to him in faith and begin to live the Gospel more radically. We have to allow Christ to change ‘water’ into ‘wine.’

We are either like either empty water-pots or like plain water poured into them. As in Cana, Jesus alone has the power to change water into wine. In other words, our faith in Jesus has the power to change the water of our deficiencies into wine of joy. We need to strive day after day to be transformed into the image of Christ to really experience joy of his gospel. We need to recreate and revisit our original joy and enthusiasm again and again when we took the most important step in life. The emptiness of gospel-values in our hearts due to which our tensions and unrest increase needs to be filled with abundance of God’s grace by deciding to love when it seems to slip away.

Another reason why the “wine of joy” runs out in our families is our tendency to take the love of our family members for granted. We come across people who are more courteous, warm, polite and helpful to outsiders than to their own family members. One of the reasons for this is that we have a guarantee of the love of our near and dear ones. Familiarity breeds contempt. We can observe this even among many children who behave very calm and obedient in schools but turn out to be rebellious at home, especially towards their mothers. They know that they would be loved even if they rebel against the authority of their parents. They take advantage of natural attraction of parents towards their children without thinking for a while how much heartache it might create for parents. Instead, children should think how they can enhance the joy of their parents in return to the sacrifice they make for them.

Being a Mother, Mary is very sensitive to all situations of emptiness and wants in our families and personal lives. Just as she did at Cana, today too she refers the matter to Jesus and allows him to do what he wants on behalf of her children. Jesus can transform a situation of disgrace, dreariness, lack of love and joy into fullness of joy. Just as she noticed the embarrassing situation in that family at Cana, today too she notices lack of genuine love and care in our families (or religious communities) and sighs sadly: “They have no wine” (2:3). Her prayer (intercession) before Jesus to transform her children’s water-like situation into ‘joyful wine’ continues even today. Ultimately, Jesus will not refuse her request even today. She becomes a model of charity or love of neighbours shown through active concern, joyful service and deeds of mercy after recognizing their difficulty even if they do not request our favour. Today, deeply concerned at the joyless and loveless situation in our families (or communities), Mary points to Jesus and tells us: “Do whatever he tells you” (2:5) in the gospel. Just as she wanted to save the reputation of a family at Cana out of her concern for them, she wants to do the same thing for us today.

Since this miracle is called a “sign” (2:11) in John’s gospel that points to something beyond itself. Therefore a literal understanding of this miracle is pointless. Its symbolic meaning is rich: When Jesus comes into our life, it is like water changing into wine. Any change that takes place under the influence of faith in Christ, or by doing what he says in the gospel, is like water turning into wine. The Lord replaced emptiness of water-jars with fullness of joy, or replaced disappointment and embarrassment with fullness of joy and grace. Today we have to regret that we have drifted away from Christ and his teachings, and have allowed selfish and secular values to reign in our homes, due to which we experience lack of peace and joy in our families.

How can we experience Jesus’ ‘glory’ (that is, his presence) if there is no genuine love in our families? Just as Mary’s sensitivity to the needs of others or her care for them became an occasion for Jesus to reveal his glory, our sensitivity to others’ needs in our families and neighbourhood can reveal to them God’s presence in us. When we totally neglect to do what Jesus tells us in the gospel, especially when we fail to live his commandment of love, service, sacrifice, active concern, care and forgiveness, our water never becomes wine and our empty water-pots never get filled with joy.

The overflowing quantity of wine symbolizes an overflow of God’s grace through Christ. Jesus brings us the superabundance of God’s grace and salvific gifts. God in Christ continues to pour out the abundance of his love and life out of his generosity. We need to admit our emptiness and approach him in faith. The miracle happened only when the servants obeyed Jesus’ command and cooperated with him. Many more miracles will happen when we cooperate with God’s grace. The world’s joy (merriment) runs out, but the joy (inner peace) he gives will overflow like the overflowing quantity of wine and its far superior quality. Let us invite Jesus to our homes today like the host at Cana had invited him. His powerful presence in our homes can turn water into wine, emptiness into fullness, and dreariness into gladness.

5.    Response to God's Word

Are we more courteous, warm, polite and helpful to outsiders than to our own family members? Is there genuine love, concern, understanding, depth-level communication in our families/ religious communities? What are the empty water-pots of our deficiencies and defects of character? Have we drifted away from Christ and his teachings, and have allowed selfish and secular values to rule in our homes? Do we co-operate with his grace for our inner transformation?

6.    A prayer

Jesus, our Divine Guest, today once again we invite you into our homes. Look kindly on our emptiness and water-like situation and transform it into joy with your power. As the Divine Host, feed us with the Sacred Bread and Wine to gladden our hearts with your divine presence. Amen.

 

Baptismal of Our Lord (C)

 

ORDINARY TIME OF YEAR C

First Sunday (Baptism of Our Lord) [Lk 3:15-16.21-22]

12.01.2025

Jesus’ Baptism: God’s Beloved Son Becoming His Servant

Readings: (1) Is 40:1-5.9-11 (2) Titus 2:11-14; 3:4-7

1.    Theme in brief

Our mission to serve

2.    Focus Statement

By baptism we are empowered by the Holy Spirit to commit ourselves to a mission of service to humanity and we become God’s beloved children by our faithfulness to this mission.

3.    Explanation of the text

Earlier Luke’s gospel had already spoken about crowds of people who came to John the Baptist from various walks of life to be baptized by him (3:7-14). In the present passage we notice those people wondering whether John might be the Messiah (3:15). Denying that claim, he made a distinction between him and the Messiah, his baptism and the Messiah’s baptism. He said that the One who was coming after him (Messiah) was “more powerful” than him (3:16). He confessed his subordination to the Messiah by saying that he was even unworthy to perform the role of a slave who untied the thongs or straps of his master’s sandals (3:16). He baptized only with water (3:16) – a ritual to signify ‘repentance’ and ‘forgiveness of sins’ (3:3) – but the more ‘Powerful One’ would baptize with the Holy Spirit and fire (3:16) – an obvious reference to the descent of the Spirit in the form of tongues of fire on the day of Pentecost symbolizing his superior cleansing and purifying power (Acts 2:3).

In modern terms, Jesus' baptism could be taken as a sort of ‘inauguration ceremony’ of his public ministry. His Baptism was a turning point in his life, a moment of final decision to launch his public ministry of service to humanity. But before he could make a ‘final commitment’ to the mission entrusted to him by his Father, he wanted an assurance whether he had taken the right step. The voice of the Father telling him, “You are my beloved Son, I am well pleased with you” (3:22) was an assurance to him that he had taken the right decision. An inner voice must have urged or propelled him very powerfully to commit himself firmly to God’s will. Jesus’ decision was endorsed by the opening of heaven, the descent of the Holy Spirit, and the voice of approval from the Father (3:21-22). Jesus set out for his public ministry of service with the anointing and empowerment of the Holy Spirit.

Unlike other evangelists, Luke says that heaven opened not when Jesus was receiving baptism, but when he was praying after his baptism (3:21). Luke frequently portrays Jesus at prayer, especially when he took important decisions or at various turning points in his life (5:16; 6:12; 9:18; 11:1; etc.) He wants to give us the message that Jesus' ministry was based on and powered by prayer. The opening of heaven symbolizes either the intervention of God or receiving an answer from God for his prayer. Probably Luke wanted to tell believers that God anointed Jesus with the power of the Hoy Spirit in answer to his prayer, and his public ministry was empowered by the Holy Spirit. 

A voice coming from heaven (surely the voice of the Father), “You are my beloved Son; with you I am well pleased,” (3:22) is composed of two OT texts. The first part is from Psalm 2:7 – “You are my son; today I have begotten you.” This was generally accepted as a description of the Messianic King who was considered as God’s Son. The second part is from Isaiah 42:1 – “Here is my servant… my chosen, in whom my soul delights.” God’s “chosen servant” is also called God’s Suffering Servant because of the suffering he would undergo. Luke substitutes the words “Chosen Servant” with “Beloved Son,” and identifies him with the Son of God, whose mission of service will involve suffering and sacrifice. God is well pleased with him precisely because of his willingness to do his will or to be faithful to his role as servant of humanity to the extent of suffering crucifixion. The Spirit of God descending like a dove on Jesus can mean either the creative spirit which hovered over the waters when God created the heavens and the earth (Gen 1:1-2), or the One who brings message of new life like the dove at Noah’s time that brought a freshly plucked (green) olive leaf when the mighty flood that drowned the whole earth receded after fourty days and nights (Gen 8:11). The olive branch brought by the dove also symbolizes peace and reconciliation to be established by the Son of God by the power of the Holy Spirit.

4.    Application to life 

Today we celebrate the feast of the Baptism of our Lord by John the Baptist in the River Jordan. Though sinless, by accepting baptism, Jesus shows his solidarity with sinful humanity. In baptism he takes our place so that we could take his place and become another Christ after our baptism. Thus, his baptism serves as a model for our baptism. For us too, our baptism is like a new birth through which we begin not only a new life of grace but also a commission to continue Christ’s mission of service. Today’s feast invites us to make our baptism alive and dynamic, and not a ritual which took place long ago, perhaps for most of us when we were babies. It invites us not to take it for granted and become deeply conscious of its meaning and implication.

Though we are baptized only once in our life-time, we are called to live by our baptismal promises and mission throughout our life. We need to strive daily to be conformed to the image of Christ and live up to our baptismal commitment till the end of our life. First of all, this feast draws our attention to our own baptismal consecration and vocation to live a life of holiness. To be consecrated means to be set apart, or to be separated, for use by the Lord. It means to belong totally to God (Ex 13:2) and not to the world. It also means offering of our whole being to God and separating ourselves from anything that may contaminate or defile our relationship with a holy God. Ultimately, it connotes our call to a life of sanctification or holiness, to be holy as God is holy. We need to renew our baptismal consecration and holiness by deciding daily to separate ourselves from the worldly contamination. We have to consciously practice it by making a decision of our mind everyday to offer all our works, relationships, activities, concerns and in fact our whole life as an offering to God. St. Paul tells us: “Do not to be conformed [to the pattern of] this world, but be transformed by the renewal of our minds” (Rom 12:2). We need to ask ourselves whether we live a life, which is different from the ways of the world, or whether we compromise with the values and evil ways of the world.

Our daily consecration leads us to acquire this sort of attitudes: Whatever we have is his gift to us, and whatever we give is our gift to him. Therefore, we lovingly and willingly return to him whatever he has given us, without any reserve. Jesus prayed that his disciples may be consecrated (sanctified or dedicated) in the truth of God (Jn 17:17), because though they are in the world, they do not belong to the world (Jn 17:11,1416). Though we live in the world, in order to live a life worthy of our call, we should not agree with, imitate or copy all the fashions and fads of the world, nor blindly ape all its values. That is why we make promises to God to renounce the “pomp” of Satan during our baptism, such as power-mongering, corrupt practices, consumerism, name and fame, gaining popularity without practicing any principles in personal conduct, etc.

Secondly, by baptism like Christ, we too are consecrated for a life of service. We too become God’s beloved sons and daughters who are entrusted with a mission of service. Hence, this feast invites us to show forth that we are really God’s beloved children by remaining faithful to our baptismal mission. We must be always attuned to the inner voice of the Spirit that moves us to become more and more sensitive to needs of the modern world and look for newer and newer forms of service. We have to ask ourselves whether God is well pleased now with the type and quality of the service that we render in our families, communities and workplaces. We should check and see, as the world of technology advances year by year and the quality of our goods, machinery and gadgets improves a lot, whether the quality of our service and commitment to our mission increases. What we notice is more and more people not finding time for any community service in spite of saving a lot of time due to the use of modern means of communication and transport (like mobile phones and vehicles).

What is service then? It mainly implies self–giving or giving one’s life for the welfare of others. In other words, it implies a sharing of time, talents, goods, knowledge, speech, and energies for the good of others. Jesus tells us that his mission is not to be served but to serve to the point of giving (= sacrificing) his life as a ransom for many (Mk 10: 45). He calls his sacrifice on the cross out of service for humankind a ‘baptism’ of blood (Mk 10:38). For him, service was a sacrificial service which involves sometimes suffering or pain for ourselves. Based on today’s first reading and the interpretation of “Chosen Servant” given by Luke, ours is a suffering service. If our services do not go beyond the compulsive services we have to render for our livelihood and self-maintenance, we can hardly be his disciples. One of the reasons why our discipleship remains to the minimal level could be our unwillingness to make sacrifices or take pain for common good or community service. Even in families, one of the most important services parents, especially fathers, should render is sacrificing their time for guiding and directing their path in the paths of God. Further, in our families we have to examine ourselves whether we expect others to serve us at our beck and call, or equally contribute to the total welfare of the family. Outside our homes, we have to examine and see whether we try to escape from occasions to render service to the society if there is no monitory or prestige reward.

To whom should service be rendered? When we read the gospels, we come to know, though service has to be rendered to all, it has to be preferably rendered to the needy, the rejected, the suffering, the sick, the underprivileged, the defenceless and outcasts and sinners, the least of our brethren, etc. Though jobs are called “service’’ in the secular world, most people consider their jobs as a means only for earning money, not for the service of humanity or society or for nation building. Today’s feast challenges those of us (including me) who have some authority in the Church and society to see whether we use it for domination, lording it over, exploitation and profit-making, or for guiding, serving, correcting, reconciling and for public good. It also challenges us to see whether we waste a high portion of free time in gossiping, loitering around, playing cards, surfing internet for fun and watching TV for long hours, instead of using a part of it for service of society. Let us implore the Creator Spirit who descended on Jesus at his baptism and on us too at our Baptism and Confirmation to empower us so that we become creative in our service and radiate the newness/ freshness of life and work for peace and reconciliation prefigured by Noah’s dove at the time of the Great Flood. 

5.    Response to God's Word

Do we live up to our baptismal consecration by living a life different from the ways of the world and refusing to compromise with the evil ways of the world? Is our baptism meant only to get our name registered in the parish records and get a social identity? Do we consider it as a call to a life of service to God and humanity? What does our baptism and its promises (to renounce Satan and its pomp and to believe in God) mean to us today? Now, is God well pleased with the way we use or share our time, talents, knowledge and energy? Do we render service only where there are personal benefits such as eating and drinking, honour, prestige, power, money and profit, or do we also occasionally render service where there are no such benefits?

6.    A prayer

Heavenly Father, as we recall to mind your Son’s baptism at Jordan, you make us conscious of the mission of service to humanity that you have entrusted us at our baptism. When we received it we became both your beloved children and chosen servants to bring good news to the poor and the needy. You anointed us both at baptism and confirmation with the power of the Holy Spirit to continue your mission. We thank you for this great privilege and responsibility. Grant that we may remain faithful to our baptismal vocation and mission to be creative and fruitful in service throughout our life. Amen.