ASCENSION OF OUR LORD (C)

 

Ascension of Our Lord (C) [Lk 24:46-53]

01.06.2025

The Final Exhortation and Ascension of Jesus

Readings: (1) Acts 1:1-11 (2) Eph 1:17-23

1.    Theme in brief

     Bearing witness to the Ascended Lord

2.    Focus Statement

Empowered by the Holy Spirit we are called to make the Risen and Ascended Lord present in the world by proclaiming repentance and forgiveness of sins in his name to all nations; and also by our witness to him.

3.    Explanation of the text

Today’s gospel text begins with the last instructions given by the Risen Lord to his disciples before his Ascension, according to Luke’s gospel. He opens (enlightens) their minds to understand (1) the inevitability of the suffering, cross and death of the Messiah (24:46), (2) the reality of his resurrection on the third day, and (3) the urgency to proclaim repentance and forgiveness of sins to all nations (24:46-47). Earlier they were commissioned to heal the sick, cast out demons and preach about the Kingdom of God (Lk 9:1-2). Now, in addition, they are commissioned to proclaim the necessity of repentance or undergoing a change of heart to enter into God’s Kingdom and accepting God’s universal offer of forgiveness. Jesus insists, as the Messiah, his rising from the dead through suffering and cross were a part of God’s plan – a plan he made to save sinners out of his boundless love (24:46).  Therefore, instead of remaining glued to locked rooms out of fear, they must joyfully proclaim the good news of salvation to all nations.

They are given the responsibility of bearing witness to all that Jesus has said and done (24:48). A witness is somebody who sincerely tells what he has seen and heard. They are to give witness to what they have experienced in Christ and proclaim that personal and social transformation is possible through the practice of gospel-values and the forgiving love of God is now made available to anyone who repents for one’s sins. In order to carry out this responsibility he promises them to send what the Father had promised – a “clothing with power from on high” (24:49). In Acts 1:8, Luke makes it clear that this power from on high is the Holy Spirit. They are asked to wait in Jerusalem until they receive this gift without which they will not be able to do their mission effectively.

At the end, Jesus leads his disciples out as far as Bethany and blesses them with his uplifted hands (24:50) just as Jacob had blessed his sons before his death. As he blesses them they worship him (24:52) and after returning to Jerusalem continue to praise God in the temple with great joy (24:53). Probably Luke wants to tell his readers that the ascended Lord who has entered the realm of heaven continues to bless his disciples and bless their mission. His uplifted arms of blessing could also be an indication of handing over his mission to his disciples and the assurance of his guidance in carrying it out. Or it is probable that Luke wants to tell his readers that blessings of God are closely related to worship. When one experiences God’s manifold blessings, one’s response is to worship God because of them; and when one worships God, one becomes worthy of further blessings. Anyway, Luke’s gospel begins with worship by a priest named Zechariah (1:8ff) and concludes with worship of his disciples – both in the temple of Jerusalem, the centre of Jewish religion. Their joy comes from the fact that the heavenly blessings of the ascended Lord are with them and they are going to be empowered with the Holy Spirit.

Finally a day comes when Jesus’ physical appearances after his resurrection cease and he “withdraws from them” as he is “carried up into heaven” (24:51). Jesus of Nazareth who became the Risen Christ now finally becomes the Ascended Lord of heaven. With the end of physical appearances begins a worldwide mission of joyfully proclaiming the message of salvation to “all nations beginning from Jerusalem” (24:47), but extending to the “ends of the earth" (Acts 1:8). Since the Risen Lord has now ascended into heaven and is physically absent (withdrawn from them, 24:51), the disciples now need to make him present in the world in two ways: (1) by proclaiming repentance and forgiveness of sins in his name to all nations (24:47), and (2) by bearing witness to him until his return in glory (24:48).

4.    Application to life

The feast of Ascension invites us to fix our gaze both on heaven and on earth. Heaven is the symbol of our hope (of reaching where Jesus is) and earth is the sphere of our witness to the Risen Lord. Ascension of the Lord is a moment in the life of the apostles when the Risen Lord’s appearances to them ceased. It is both an end and a beginning for his disciples. It is the end of his physical presence and the beginning of presence with them through their witnessing. Thus, this feast tells us not about the end but about the beginning of a worldwide mission and joyful proclamation of the good news of salvation. Before taking leave of them, Jesus commissions them to preach repentance and forgiveness of sins to all nations, beginning from Jerusalem. Today’s feast invites us to focus our attention to the mission entrusted to us and to be faithful to it. It is also a reminder to see whether we allow the values of the gospel to go out to the ends of the earth or keep them confined to our own ‘Jerusalem’ – home/ community/ kinship ties/ friendship circle/ liturgical worship.

Since the Risen Lord has withdrawn his physical presence in the world now, we are called to make him present by calling all people to conversion and by giving witness to his gospel-values. But before beginning our universal mission, just as he asked the disciples to wait for empowerment of the Holy Spirit, we too are called to seek the power of the Holy Spirit to fulfil our mission. Hence, before witnessing to Christ we need to wait for power from on high. By invoking the power of the Holy Spirit, through prayer and worship we get the needed spiritual energy to do our mission. We are called to tell people that a change of heart is essential and is possible by the power of the Risen Lord and his all-pervading Spirit.  We should be convinced that the gospel has the power to liberate and transform people from the fetters of sin, oppression, injustice and unrest and the power to heal and restore.

The greatest proof of the resurrection and the reality of the work of the Holy Spirit is the transformation that took place in the apostles. If anybody is promised a huge mansion, plenty of wealth or property and a lot of money, anybody would not mind taking the risk for preaching the gospel as the apostles did. But imagine what they got! They, who were locked up for fear of the Jewish authorities, were willing to be flogged, jailed and killed. It is because of this missionary zeal that emerged out of a total transformation of their life we are here today. The most difficult thing is anybody’s life is to change one’s attitudes, ways and deeply rooted habits, or be converted from sinful life to a new life.

It is true that the gospel of Christ has the seeds of change in it; not only to change persons but also social patterns that dehumanize us. Like a leaven it can influence the human society and accept what is good and worthy in local cultures and purify what is unhealthy and unworthy. We need to examine ourselves and see what needs to be changed in us and whether we strongly desire a change. Secondly, we need to contemplate how we can use the power of the gospel to transform / purify our society from sin / evil / unjust structures / dehumanizing system.

Our next mission is to bear joyful witness to forgiveness of sins, peace, reconciliation of divisions, brotherhood/ sisterhood among us until Christ returns in glory. We are called to build up human societies where peace and reconciliation rule. Though our world is a mixture of both good and evil, as humans, we experience the bite of evil much more than good. In a world which is so much divided or fragmented we are called to be messengers of God’s merciful and forgiving love. Instead of witnessing to this forgiving love and God’s desire to reconcile the world to himself, if our Church projects the image of a divided community, we become a counter-witness and fail in the mission handed over by the Lord before his Ascension. This may make the world think that Jesus is gone forever and is not present among us, and ‘‘what these Christians believe and practise is a set of mere superstitions.’’

The Ascension of Jesus is understood in theology as a sort of reward given to him by the Father for his faithfulness to his mission. It gives us the hope that we too will receive the same reward if we remain faithful to the mission entrusted to us. The question is whether we are faithful. Jesus’ ascension is a proof that he has conquered every enemy and that he reigns supremely “far above all rule and authority” (Eph 1:21). He has gone before us to prepare a dwelling place for us (Jn 14:2) and will come again to take us to himself so that we may be where he is, that is, in heaven (Jn 14:3). Now we should be convinced that nothing – neither death nor life – can separate us from the love of Christ (Rom 8:38-39). Today, the Church reminds us that we are like pilgrims marching to our heavenly home after completing our earthly mission. As it is written in the Scriptures, after going through suffering on earth, we are going to reach where Christ is (i.e. in the glory of God the Father). This hope supports us when we find it difficult to face our sufferings and hardships. Just as Christ opened the minds of his disciples to understand the inevitability of the cross and suffering to experience glory, today he once again motivates us not to bypass crosses in our life or believe in short-cut methods to attain glory. We should be convinced that the sufferings of this present time are not worth comparing with the glory to come (Rom 8:18). 

The feast of Ascension is a feast of great hope to which we have been called, as St. Paul says (Eph 1:18). We are destined to be with God where Jesus is, to live in an everlasting union with God. Now we should be convinced that our real country or homeland is heaven (Heb 11:16; Phil 3:20) and learn to look beyond the present passing world. Christian hope is the virtue by which we desire heavenly kingdom and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on God’s grace. This kind of hope is the anchor which helps us cope with life’s trials, sufferings, disappointments, frustrations and tensions. This is the hope which gives us the energy to cope with life under trying and frustrating situations. This hope also helps us to consider the impermanence of everything on this earth. It makes us realize the foolishness of attaching excessive importance to worldly possessions or worldly affairs, and of putting our full trust in them. Instead, we need to put our trust in God who alone is our security. This feast makes us realize that this life is a preparation for our final destiny to reach where Christ is. Hence, we have to wage a continuous war against evil and ungodly ways, and always be prepared to meet the Lord whenever he calls us.

There are enough life-denying forces in our world today to poison hope such as abortion (especially selective abortion of the female foetus), euthanasia, irresponsible propagation of violence, crime and sex through the mass media, communal riots, terrorist activities, violation of human rights and injustice done to God’s creation by greedy overexploitation of the nature. We radiate rays of hope by standing against all these life-threatening forces until at last we find fulfillment of our hope in Christ who has triumphed over all the anti-life forces by his Ascension. Our modern society promotes self-centredness so much and teaches us to place complete confidence in one’s own wealth, power, status, success and achievement to gain happiness in life, instead of trusting in God. This kind of attitude generates a lot of hopelessness when many people are not able to attain these ‘promises’ advocated by the modern world, and when there is nothing else to hold on beyond these things.

5.    Response to God's Word

Do we often project a sense of hopelessness all around us? Is our talk often centred around only negative and pessimistic aspects of life? Do we cooperate with life-denying forces that poison hope? Do we attach excessive importance to worldly possession as if they are everything for us? Do we bear witness to the power of the gospel to transform individuals as well as human society? Do we promote reconciliation among people, or become counter-witnesses by promoting divisions?  Like the apostles, does our encounter with the Risen Lord in liturgical worship and prayer, renew and revive our missionary spirit?

6.    A Prayer

O Risen and Glorified Lord, you alone are our hope. We firmly believe that our ultimate security is in you alone. We also believe when we face difficulties in our witnessing mission, your blessing and the supporting power of the Holy Spirit will accompany us. Grant that our unwavering hope in you may support us when we find it difficult to face our sufferings and hardships. May our hope in you help us to cope with life’s struggles and pains. Grant that we may bear joyful witness to forgiveness of sins, peace among us, reconciliation of divisions and service to the needy until you return in glory one day. For the Kingdom, the power and the glory are yours now and for ever. Amen.

Sixth Sunday of Easter (C)

 

    Sixth Sunday of Easter (C) [Jn 14:23-29]

25.05.2025

The Promise of the Holy Spirit

Readings: (1) Acts 15:1-2.22-29 (2) Rev 21:10-14.22-23

1. Theme in brief

     The promise and the role of the Holy Spirit

2. Focus Statement

The Holy Spirit, promised by Jesus to his disciples, is our Advocate who stands by our side and defends us, who reminds us of Jesus’ teachings and dispenses the Risen Lord’s gift of peace.

3. Explanation of the text

Jesus’ parting message to his disciples which is found in today’s gospel reading, needs to be understood in the context of his imminent departure from this world (14:28), that is, his crucifixion and death. He prepares his disciples to face this shocking event. He offers them consolation and hope that those who keep his word out of love for him will experience the joy of a close union with him and the Father expressed in terms of both making their home (dwelling) in the disciples’ hearts (14:23). He reassures them that they will not be left alone like orphans (Jn 14:18). He promises to remain with them “for ever” (Jn 14:16) through the Holy Spirit whom the Father will send in his name (14:26). Hence, the Holy Spirit to be with them in his place. Though his physical separation from them is a matter of great sorrow for them, instead of letting their hearts be troubled and fearful, they should rejoice because he will return to the Father who is greater than him (14:28).

Jesus calls the Holy Spirit ‘the Paraclete' (‘Parakletos’ in Greek) – a legal term from the court which is translated in various ways: Advocate, Comforter, Counsellor or Helper. Just like the work of an advocate for his client in a court, the Holy Spirit is going to defend the disciples, to stand by their side and fight on their behalf (14:26). But other translations of this word also indicate various roles of the Holy Spirit: As Counsellor he gives the disciples the required counsel; as Helper he helps them in times of trouble, distress or attack from their spiritual and temporal enemies; and as Comforter he comforts them in their afflictions.

Before he leaves, Jesus gives the disciples his parting gift of peace that will enable them to overcome their distress and fear (14:27-28). Peace means all-round well-being, fullness of life, harmony, fellowship and actively going out of oneself to build up human relationships or communities. In many of our languages, the word "peace" has a passive meaning. It implies an absence of any war or fight, conflict, disturbance and hostilities. It also connotes freedom from any strife or threat to oneself or to one’s family/ society/ country. The biblical concept of peace is more active. It means "to be complete or whole" or "to live well." It involves wholeness of life or health, right relationship or harmony between two parties or people. It also implies invoking a blessing on somebody that the person may enjoy good health and prosperity.

In addition, today’s text mentions about another role of the Holy Spirit:  to instruct or teach and to remind the disciples of everything that Jesus has taught them (14:26). Hence, the Holy Spirit stands beside them not only to defend them but also to guide them in his ways as their Teacher. The Holy Spirit does not add anything to what Christ has said. He makes them remember what Christ has said and understand its meaning, implication and significance for the present times. This instruction or teaching role of the Holy Spirit consists precisely of understanding the new meaning, implication and application of Jesus’ once-for-all revelation.

Jesus says that the world cannot give the type of peace which he gives (14:27), because it does not mean simply absence of trouble, war or conflict. Two nations of the world can only decide to end war (cease fire), but cannot bring about repentance, conversion, forgiveness, reconciliation of hearts and re-establishment of broken relationships.

4. Application to life

How wonderful is the assurance given to us by Jesus that he would never abandon us like orphans. We are fortunate enough to have another friend besides Jesus. He is the Holy Spirit, our Advocate or companion who stands by our side and defends us against the onslaught of ungodly ways and the on-going secularization of our hearts, minds families and even religious communities. As the Divine Helper, what kind of help does the Holy Spirit give us? Just like a lawyer who defends his client against an opponent and guides that person during the trial, so also the Holy Spirit helps us to face the trials, temptations and adversities we need to struggle against in this life. There are so many currents in the world, which run against the spirit of the Gospel. There are problems for which we have no solution. There is a tremendous social pressure or peer pressure on us to do or say something which we do not like heart of hearts. In the midst of confusion, discouragement, frustration and dilemma, the Holy Spirit stands by us and defends us against the onslaught of these worldly currents and pressures. He comforts, counsels and guides us to take the right direction and make the right choice.

The Holy Spirit’s role of teaching and reminding us of Christ’s words works in this manner: When we are about to make a wrong decision or choice, or about to do something wrong, the Holy Spirit suddenly brings to our mind the words of the Gospel or its new interpretation given by Christ’s ministers in their teaching or preaching. We are suddenly reminded of a biblical verse, or a wise advice given by our parents/ teachers/ preachers that prevents us from taking a wrong path. But this does not happen automatically or because we have heard about it in this talk. Since Jesus became a human being and was born as a baby, it becomes easier for us to relate when we sing, “What a friend we have in Jesus.” We may find it difficult to relate if ever there would be a song: “What a friend we have in the Holy Spirit.” The reason is we know him mostly under an impersonal symbol such as a “dove” depicted in churches and religious literature. We only sing hymns about him in liturgy and prayer, especially when we begin a meeting/ conference/ new task. Otherwise he remains a ‘distant or impersonal God’ whose advocacy (backing) we are deprived of. Therefore, apart from theoretical knowledge of the Holy Spirit, we need to develop the habit of considering the Holy Spirit as our closest friend and invoke him in faith to come and stand by our side. We have to do this consciously when we feel that we are going astray or drifting away from the teachings of Christ. Just like people involved in a court case call an advocate to their side, we too must in faith call the Holy Spirit to our side, and plead with him to fight our battle when we are faced with problems and troubles of life.

Besides the gift of the Holy Spirit, peace is another greatest parting gift given by the Risen Lord to us. There is a close connection between peace and the Holy Spirit. The Holy Spirit dispenses the gift of Jesus’ peace by standing at our side as a constant companion by calming down our disturbed minds. As Jesus has told us in Jn 16:14, the Spirit takes what is from Jesus (that is, peace) and gives it to his disciples. What kind of peace does Jesus offer? We already saw that the peace of Christ is more than the absence of trouble or war. Jesus offers the peace which conquers our troubles, fears and over-anxieties with the strength of our faith.  Our hearts are often troubled by misfortunes, suffering, failure, betrayal of friends and loved ones, tensions, worries, sudden death of our dear ones, etc. The kind of peace given by Jesus gives comfort for troubled hearts or disturbed minds and courage in the midst of fear. It is the peace that enables us to remain calm in spite of troubles. Sorrow and suffering may hurt us but cannot take away the peace from us because it is unrelated to what happens to us externally. External circumstances cannot rob us of the peace he offers. Of course, it is important to understand that this type of peace cannot be attained by those who are not at peace with God.

According to the Bible, God alone is the source of peace. Peace involves a right relationship with God that results in right relationship with neighbours cultivated by building bridges of reconciliation and harmony. Since biblical understanding of peace is not passive but active, it is not enough to merely wish peace or to pray for peace. If we are constantly attuned to the promptings of the Spirit, we shall be motivated to actively go out of ourselves to build up human relationships or communities. Inspired by the Spirit, we should not seek to solve conflicts by merely adhering to what the rules or laws say, but go beyond it by trying to bring about conversion, forgiveness, reconciliation of hearts and re-establishment of broken relationships.

Trust in God, faith in his promises and obedience to his word lead us to peace and safety in God's presence.  Trust in God involves our firm conviction that whatever happens to us is within God’s knowledge and he is in control of our life and its future. There is nothing in heaven or on earth that he cannot handle. Trust does not mean believing in God only when things go according our plan and wish and when things go contrary to it losing our trust in him. Trust involves entrusting all our fears, anxieties and worries into his hands and choosing to live by faith rather than by sight. It also means choosing God as our Master and not permitting worries and anxieties to be our masters. It is our firm faith that God is always faithful to his promises and is always with us even if we go through the worst valley of darkness. Lack of trust in God and his promises increases our anxieties and fears. Peace does not come when our sole focus is on our problems; it comes when we take our attention away from our troubles and problems and focus it on God. In the midst of our anxieties, if we do not take time to focus on God who says, "Be still, and know that I am God" (Psalm 46:10), how can we experience his peace?

Secondly, the peace of the world has some strings attached it; it is conditional and fragile. It lasts as long as the conditions are kept by both the warring parties; otherwise it breaks. For example, when two neighbours fight over the exact boundary of each other’s land, they may come together and agree to cultivate their crop only up to the boundary marked by them. If one of them goes back on his promise and violates the agreement again fight will begin; peace is broken. This thing happens not only in villages but even in international agreements. Jesus gives peace that comes from reconciliation of broken hearts.

Thirdly, though peace is a gift from Jesus, it is also a task laid on our shoulders. It is our responsibility to work for peace and justice. Without justice there can be no peace. We cannot remain passive spectators (since biblical peace is active) when there is so much injustice in the world. Even the value of non-violence does not mean passively tolerating all types of violence. Violence needs to be resisted and not tolerated, but always in nonviolent ways. We need the enlightenment of the Holy Spirit to know how and by which means we can do this. Today, through this message, the Spirit of Jesus prompts us to be faithful to our mission of peacemaking or peace-building. In his Beatitudes, Jesus calls peacemakers blessed because they will be called children of God (Mt 5:9). The world is so much in need of peace; not only in terms of cessation of war and hostilities among nations or civil wars within the nations, but also in terms of but also in terms of undergoing a conversion to actively engage in peace-building measures.

But the process of peacemaking is not limited to nations or their governments alone. In fact, peace begins in human hearts and must begin at home. Parents have a tremendous responsibility to sow the seeds of the value of peace in their children’s hearts by teaching them to give up violent and aggressive tendencies and work towards cooperation and mutual respect of our differences. Instead of keeping busy in watching TV and fiddling on mobile phones even while eating family meals, family members need to interact with one another and exchange views on building mutual cooperation and understanding. The church herself sometimes presents the image of very sharp divisions and fragmentation. If so, how can the Church claim to possess the Spirit of the Risen Christ?

5. Response to God's Word

Do we seek the guidance of the Holy Spirit when we do not understand the meaning of many shocking events in our lives? Do we believe in His power and invoke Him in faith and request Him to stand by our side, especially when our hearts are troubled due to tensions and problems of life? Do we actively seek and work for peace in our society? Are we known as peace-makers or peace-breakers?

6. A Prayer

Risen Lord, you alone are our Peace. As you promised, send on us the Holy Spirit from the Father, as our constant companion to stand by our side and defend us against the onslaught of corrupt ways of the world. Through the Holy Spirit remind us and bring to our memory the words of the Gospel when we feel that we are going astray or drifting away from your teachings. Through your Spirit continue to comfort, counsel and guide us especially when we are troubled by confusion, discouragement, frustration and dilemma. Amen.

 

Fifth Sunday of Easter (C)

 

Fifth Sunday of Easter (C) [Jn 13:31-35]

18.05.2025

The New Commandment of Jesus

Readings: (1) Acts 14:21-27 (2) Rev 21:1-5

1.    Theme in brief

      Loving one another as Jesus loved

2.    Focus Statement

Since Jesus is no more present among us physically, we are called to make him present in the world by obeying his new commandment to love one another in the same way as he loved us.

3.    Explanation of the text

According to John’s gospel, Jesus prepares his disciples to face his impending “departure” (passion, death and resurrection) from this world at his Last Supper with them. Today’s gospel text is written in the context of Judas parting the company of Jesus and his disciples and going out to betray him (Jn 13:30). When Judas departs, Jesus refers to his glorification that will be realized in his death on the cross, resurrection and ascension (13:31). He says that God will be glorified through this paschal event (13:32).

Tenderly or affectionately addressing his disciples as his “little children,” Jesus plainly admits that he will be with them “only a little longer” (13:33). In other words, he reveals to them that soon he will not be present among them physically. At present, they cannot go where he is going because his mission has to be continued on earth through them (13:33). Before his physical departure, Jesus wants to give them a commandment so that they may make him present in the world by obeying it (13:34). Just like a teacher (guru) who gives his disciples commandments to be obeyed by them, Jesus gives a commandment to be kept by them till the end of their life or end of the world, namely to love one another in the same way as he loved them.

Jesus calls his commandment to love “new” (31:34). What is new about it? “To love” others is not a new commandment; it is an old commandment found in the OT (Lev 19:18) – where Israel is commanded to “love your neighbour as yourself.” First of all, the object of love in today’s text is new. The object here is not neighbours as in the OT or in the synoptic gospels, but “one another,” Here, “one another” does not mean one’s “neighbour,” as many of us understand by mixing it up with the synoptic gospels. In the synoptic gospels, “neighbour” means anybody in need, including one’s enemies, and “love” means “doing good” to such people (cf. Lk 10:25-37; Lk 5:27). But in John’s gospel “one another” means only the community of Christ’s disciples. Without undermining the universality of love, in this context Jesus focuses on the special love-relationship that should exist among his disciples or within the Christian community. Just as the faithfulness of Israel to the Old Covenant was proved by obedience to the Law, the faithfulness of Christ’s disciples to him is proved by their obedience to his commandment to love other members of Christian community just as he loved them   .

Secondly, the newness of this command is found in the words “as I have loved you” (31:34). These words indicate an imitation of the characteristics (features) or the model of love with which Jesus loved his disciples. To love one another as he loved precisely means to do good, heal, feed, serve, care for, show mercy, make self-sacrifice and forgive others as he did. The living example of the Master is the model for the practice of love among his disciples. Therefore, the model of love presented by Jesus and shown or demonstrated by him in action, especially by his sacrificial death on the cross is new. Hence, to love one another in our Christian community in the way, and as much as Christ loved us was and is a ‘new’ commandment.

Thirdly, in the OT, the Ten Commandments were the requirements that Israel had to observe if they were to be God’s chosen people. God had promised through his prophets that the days were surely coming when he would make a new covenant (agreement of love) with them which would be written not on tablets of stone (as in the days of Moses) but on their hearts (Jer 31:31-34). Naturally this evangelist has understood the sacrificial love exhibited by Jesus by shedding his blood on the cross as the new covenant of love written on our hearts. Hence, his new commandment of love is closely related to a new covenant to be ratified by his blood.

Why does Jesus seem to narrow down his love-commandment only to Christian community in this context? Though Christian love is always universal even in John’s gospel, in this context Jesus teaches that a special love-relationship among his disciples becomes a sign for everyone to know that they are his disciples (31:35). In other words, he will be made known and recognised by others if his disciples love as he loved. He willed that the type of love with which he loved them should become a distinctive mark of the Christian community among the outsiders. Thus, even after his glorification he will continue to be present among them through their love for one another in spite of his physical absence.

4.    Application to life

In today’s gospel Jesus presents himself as our Teacher who commands us to imitate the qualities of his love towards his disciples. The qualities of his love are: caring, serving, healing, forgiving and sacrificing to the point of laying down his life. Since the word “love” in our languages has many connotations, many of us mix it up with its common meaning of a good or warm feeling, an attraction and a kind regard for the person whom we like. Christian love (in Greek ‘agape’) goes beyond this; it means doing a loving action rather than having a loving or sentimental feeling for somebody. We are called to do good, serve and care for people even if we do not feel any affection or attraction towards them. If anyone of us thinks that he/she has a valid reason for not helping so and so in need because of his/her nasty behaviour in the past, should think of the context in which Jesus gives his love-command – the context of his knowledge about the betrayal of Judas and denial of Peter. Further, it is given as a ‘farewell message’ at the Last Supper by affectionately calling the disciples his “little children”. Therefore, if we want to practice love as Jesus loved us we should not go by our feelings but make a decision of the mind to show love through deeds of mercy done towards those whom we feel have betrayed us or denied us. In fact, ‘agape’ (love) is an attitude like that of Christ, which is manifested in concrete actions.

Which actions? Doing good even to those who do not do good to us; doing an act of service to others even when it is so inconvenient; giving until it hurts; spending our energies and talents for others rather than for ourselves; forgiving the hurts without thinking of retaliation; forgiving even our tormentors and enemies as he forgave from the cross (Lk 23:34); understanding those who misunderstand us (as he did to his disciples); tolerating even betrayers (like Judas); forgiving those who deny and desert in times of trouble (like Peter); sacrificing our own desires and preferences for others; etc. This is what is meant by loving others as Jesus loves us. Jesus wants that we should love one another within our Christian community by sacrificing our self-interests as he did. His supreme sacrifice on the cross for his disciples whom he loved to the end (Jn 13:1) is the new standard with which we are called to love our Christian brothers and sisters.

Why does he call his teaching to love others within our Christian community a “commandment?” He wants to tell us that a special love-relationship within our community is not an optional subject; it is a requirement to claim to be Christians. How can we love the world when we do not genuinely love one another within our own community? To practice this kind of love is hard. Since physical love between two opposite sexes, blood-related love between members of the same family and love between two intimate friends is natural, nobody needs any commandment for such love. Christian love is a commandment precisely because it goes beyond natural inclinations, to the extent of doing good even to our enemies with whom we have no natural love. It is precisely at such moments the Master commands his disciples to do good to such persons also. It does not come spontaneously and naturally, but from God’s grace. That is why it is supernatural, which is, going beyond human nature, human reasoning and logic. It is so illogical to love our enemies or those who are so different from us. Most of us (including me) miserably fail daily to love, even our family members, the way Christ loved us, let alone those who mistreat us. Therefore, we totally rely on God’s supernatural and transforming grace with which alone we can rise above our natural inclinations. 

Christ’s love is a commandment for another reason: it is open-ended. We can never say that we have exhausted all the limits and obligations of love, however saintly we may be. Therefore, Christ’s love is a commandment, which summons us everyday to obey to the end of our life. It has to be repeatedly called forth and repeatedly obeyed. To do good even to those who do harm to us, we need to constantly listen to the commandment of our Master. Hence, love becomes ever ‘new’ because everyday it leads us to newer and newer possibilities, situations, choices and avenues. The disciples can remain faithful to the Master only by their obedience to his commandment of love.

At the end of today’s text, Jesus speaks about genuine love among us as a credibility test for the world to know whether we are his disciples or not. Genuine love among is the standard with which the world judges us whether we are genuine or not. By showing real love for our fellow Christians we demonstrate to the world that we are his disciples. If people of the world notice a type of love among us which is uncommon in other communities they begin to believe in the transforming nature of the gospel. On the contrary when we fail to exhibit genuine love we invalidate the gospel of Christ. Whenever we fail to love genuinely, we should realize that the world gets a right to judge that we are not real Christians, though we are still Christians. Tertullian, one the Church Fathers, wrote that outsiders who saw in the early church such a genuine love for one another exclaimed, “Behold, how they love one another.”  

People come to know whose disciple we are even without proclaiming it in our words or showing it by exhibiting religious symbols. Jesus says that others (especially people of other faiths) will come to know that we are his disciples, not by the cross we exhibit on our bodies or houses and buildings, but by our love for one another and service to the world. Thus, Christ remains present in our world until the end of time. If the people of the world notice petty bickering, infighting, linguistic/ ethnic/ racial/ caste conflicts, divisions and open fights within the Christian community or Diocesan and Religious communities, it is shameful to say that we are Christ’s followers to people of other faiths. If two Christian institutions working side by side in the same locality publicly fight against each other as if they are India and Pakistan, people will know that we are Christians not by our love but by our fight. Therefore, today’s message challenges us to grow in our love within our own community first so that we can give better witness to the world. Let us encourage and appreciate our own community members instead of cutting them off. Let us readily, willing and joyfully help one another in our neighbourhood especially in times of misfortunes. Let us not make excuses by saying: “I do not like so and so.” We are to remember that Christ has not commanded us to like so and so or to be affectionate to him/her. Instead, he has commanded and continues to command us today as our Guru to help that person in his/her need even if we do not like him/her.

5.    Response to God's Word

Do we try to alter our minds again and again to love others as Jesus loved us when our mind is not attuned to such love? In other words, do we consciously try to choose (by making a decision of the mind) to serve, care for, sacrifice and forgive as Jesus did when our mind is not inclined to do so? When persons betray us how can we respond by doing good to such persons and refrain from revenge? How often have we become unfaithful disciples of the Master by disobeying his command to love as he loved us? Do people of other faiths feel happy to recognize us as Christ’s disciples more by our life of genuine love, or by our institutions and external religious symbols? Do we directly or indirectly support the forces which cause infighting and divisions within the Church based on caste, tribe, ethnicity, language, region, diocesan priests and religious communities, etc.?

6.    A Prayer

Jesus, our Lord and Master, you summon us every day and in every situation to imitate the qualities of your love towards us such as caring, serving, healing, forgiving and sacrificing for one another. Give us the grace to manifest your example of sacrificial love in action. Since the type of love exemplified by you does not come naturally to us, we totally depend on your grace. May we make your presence in the world felt by all people through our service. Grant that we may neither succumb to the temptations of petty bickering or infighting, divisions and bitterness within our community nor join such divisive forces. Grant that people in the world may recognize us as your disciples by our genuine love and service. Amen.