First Sunday of Lent (A)

 

First Sunday of Lent (A) [Mt 4:1-11]

22.02.2026

The Temptation of Jesus Regarding Basic Drives

Readings:  (1) Gen 2:7-9;3:1-7 (2) Rom 5:12-19

1. Theme in brief:

Victory over our basic drives

2. Focus Statement:

In this Lenten Season, Jesus invites us to imitate him in overcoming temptations pertaining to our basic drives, and make a definite decision to be faithful to our baptismal vocation.

3. Explanation of the text

Strikingly, all the first three gospels mention about the temptations of Jesus immediately after his baptism. Soon after making a decision at baptism to be obedient to the Father’s will unto death, and to be faithful to his mission, his battle with the forces of evil that are opposed to that mission begins – symbolized by temptations of the devil. Today’s gospel dramatically portrays the inner struggle that was going on in the mind of Jesus throughout his life to be or not to be faithful to God. It dramatically depicts how he was very much tempted like us not to be faithful to his mission, but won over this test by firmly rejecting the devil’s proposals and totally submitting himself to the will of God. Elsewhere also the NT says that he was tested (tempted) in every respect as we are, but did not succumb to it (Heb 4:15).

Since the first two temptations brought to Jesus by the devil begin with the same words, “If you are the Son of God….. “ (4:3, 5), it is clear that his sonship which was declared at the time of his baptism (Mt 3:17) is being tested severely. The devil proposes to Jesus his own vitiated meaning of ‘Son of God’ – that which means worshipping worldly power and pomp. The devil challenges Jesus to prove that he is really God’s Son by changing stones into bread and jumping down from the pinnacle of the Temple. When we carefully read the three types of temptations of Jesus, we notice that the devil is not asking Jesus to commit any immoral act as such. Rather he is forcing Jesus to change his decision to be obedient to God and absolutely do only his will. He is enticing Jesus to adopt other convenient and easier means to complete his mission of saving humankind. Naturally, he was proposing short-cuts to glory bypassing the cross.

The devil is presented in this text as the one who tries to trap Jesus into his designs by catching the three basic drives in all human beings: (1) Temptation to convert stones into bread refers to challenging Jesus to misuse his divine powers for personal gain or to use them only to satisfy his own selfish needs (4:3). Obviously, the devil wants Jesus to seek total security in material things only and not to trust in God’s providential care. For Jesus, being the Son of God means to depend on God for daily bread or material needs. (2) Second temptation that challenges him to jump down from the pinnacle of the temple refers to asking him to deliberately put himself at a great risk and expect God to come to his rescue (4:6). The devil wants Jesus to demonstrate publicly God’s care for him or test and see whether God cares. In other words, he suggests that Jesus make God dance to his tune and even upset the natural order to serve his purpose; and thus seek cheap popularity. (3) Third temptation to show all the kingdoms of the world refers to giving Jesus political power over them, and the devil’s promise to give Jesus their “splendour”refers to all the wealth of those kingdoms (4:8). Of course, the devil has a condition: If ever Jesus could fall down and worship him, that is, worship power and wealth (4:9).

The gospel text puts the temptations of Jesus in the setting of “wilderness” (4:1) precisely because they represent the tests undergone by Israel during their fourty years of journey in the wilderness. Israel also doubted in God’s providential care (Ex 16:2), put God to the test (Ex 17:1), and went after the worship of idols instead of one Lord God (Deut 6:13).

When Jesus defeated the devil, the gospel text says that “suddenly angels came and waited on him” (4:11). This indicates God’s (represented by angels) approval of the stand taken by Jesus against the devil’s designs (4:11).

4. Application to life

On Ash Wednesday we mentioned that Lent is a time for renewal of our baptismal grace and commitment. We heard in the textual explanation above that Jesus was tested by the devil with regards to his baptismal vocation as the Son of God. Like him we too are tested or tempted throughout our life to go against our baptismal promises to renounce Satan and his pomp, and to be faithful to our commitment to serve God alone. In other words, we are often tempted to deviate from our baptismal vocation and mission. Temptations are an unavoidable part of human life. All of us have inner impulses and tendencies that pull us away from the path laid down by Christ in the gospel.  There is a strong pull inside us and around us (in our society) to abandon the principles of the gospel and to conform to a socially acceptable behaviour. How far are we struggling to resist these pressures following the example of Jesus who firmly rejected the enticement laid by the devil?

First of all, as Jesus we too are often tempted to use our powers for self-interest, and to forget about others’ needs. With the grace of God we need to overcome this test and decide like Jesus not to “live by bread alone” (4:4). Sooner or later we come to the realization that all our needs are not or cannot be met by material things. In spite of having the latest gadgets and comforts, we feel that there is an emptiness in us which we cannot fill.  Though food nourishes our bodies, what really guides and moves our spirit is “every word that comes from the mouth of God” (4:4). We are not here on earth only to eat, drink and make merry but to live for God and his values; to live for love, fellowship and for building up communities. Lent is the opportune time to examine whether we have drifted away from our life’s purpose or mission as Christian disciples.

Secondly, as Jesus we too are tempted to shun (run away) from our responsibilities and then demand miracles from God as proof of his love or care for us. In other words, we expect God to save us miraculously from all problems and suffering and prove his almighty powers, while we escape from our responsibilities. It is like telling God something like this: “O God, if you really exist, if you really love and care for me, you must do this particular thing for me.... You must miraculously save me from this particular problem/ illness/ calamity!’’ Even in prayer sometimes we pray for “my will, my will, O Lord” or “my way, my way, O Lord” and want him to use his almighty power to miraculously change our situation and fulfils our demands. Like Jesus we must decide not to put the Lord our God to the test (4:7) by using him to suit our designs. We must remain faithful to God even when God does not come to our rescue in all natural and man-made calamities and sufferings for reasons known to him alone. Lent is the time to realize that we are insufficient.

Thirdly, as Jesus we too are tempted to misuse our powers, talents, position and wealth for our own ambitions and to compromise with evil. Sometimes this tendency may go to the extent of ‘worshipping’ power, position and wealth. Under this category come temptations to pay homage to (or to put total trust in) our capabilities, bank balance, military might, weapons, name and fame, etc. Lent is the most appropriate time to make a firm decision like Jesus not to worship or serve worldly standards such as power and wealth, but God alone (4:10). God should be the only Master of our life.

All the three temptations are power-related: the first one is about misusing one’s power to meet one’s material needs miraculously; the second one is about misusing one’s power to work spectacular miracles to gain cheap popularity; and the third one is about using one’s worldly power to establish a political kingdom.

Who is this Satan or devil who tempted Jesus in the wilderness? Without entering into any debate with the various meanings and explanations given to devil or Satan by theologians and spiritual authors, for our reflection in Lent we can take one meaning: He is the most powerful symbol of an Evil Power that attacks a fervent believer in many ways: (1) the Evil Power that infects our mind and contaminates it by putting evil thoughts and desires into it to rebel against God and his standards just as it happened to Jesus; (2) the Evil Power that appears in the form of bad companions, or even well meaning family members, companions and colleagues, like Peter who had advised Jesus not to walk the way of the cross, and to whom Jesus had rebuked by saying, “Get behind me, Satan” (Mt 16:23); (3) the Evil Power that enters through our God-given gifts and talents to make us feel too proud of them to the extent of thinking that we are indispensable to our family/ organization/ company/ religious congregation/ diocese/ parish and makes us think: “Let me see, how they will run the show without me”; and (4) the Evil Power that prompts in our minds not to accept responsibility for our failures; instead, cover them up, make excuses and put the blame on others.

Traditionally, Satan’s role is described as seducing or enticing people into sin. Sin is a virus that infects the spirit in us and blocks our growth in divine life infused in us at baptism and also growth into maturity of discipleship. All the temptations of Jesus mentioned in today’s gospel fall under what spiritual authors call seven basic drives or inclinations to sin with which all humans are born: anger, pride, envy, lust, sloth, covetousness and gluttony. Selfishness is the father of all these seven. If we allow these basic drives to take control of our minds and thinking pattern, they will lead us not only to sins but also to unfaithfulness to our baptismal vocation. Let us look at the spiritual havoc done by these basic drives when they are left unbridled:

Anger may lead to bitterness, hatred, judgmental attitude, condemnation towards our enemies/opponents; pride may prompt us to become ‘unteachable’, arrogant and rebellious; envy may make us sad at another’s good and joyful at their evil, or lead us to indulge in calumny, obsessive desire to sit on somebody else’s ‘chair’ (position); and to put down better performers than us; lust may lead to sexual abuses, pornography, unhealthy friendships/ relationships, and misuse of internet/ mobile phones/ TV; sloth may lead us to become lazy, idle away time, neglect duties and engage in so much gossiping; covetousness may lead to crave for the “splendour” of worldly kingdom resulting in craze to possess latest things, and to exhibit inordinate attachment to money, things, persons and places;  and gluttony may lead to indulging in overeating and drinking when it is freely available, sometimes even at the wrong time.

Today’s passage places before us the model of Jesus to battle with the forces of evil within and outside us during this Lent.  Following the example of Jesus who fasted for fourty days (4:2), Lent is the most opportune time to examine how our Christian faith and vocation are constantly battered by forces opposed to the Kingdom of God or supportive of the kingdom of Satan and how we lose the battle.Lent is the best time to get rid of the virus that has infected our spirit due to seven forces of evil by using an anti-virus programme – of prayer, fasting (penance), reflection on God’s Word and reception of sacraments with fervent faith and proper disposition.

When we struggle to resist temptations two things fill us with tremendous consolation: (1) If Jesus our High Priest was tested (tempted) in every respect as we are (Heb 4:15), why not we? Neither in Jesus, nor in us, is temptation a one-time occurrence, but a life-long ordeal. We are fortunate to have a High Priest (Jesus) who is able to sympathize with our weaknesses (Heb 4:15). (2) In our test of faith, we are not alone, but have the assurance, presence and supporting hand of Jesus who says: “Remember, I am with you always, to the end of the age” (Mt 28:20). The Church invites us to make a definite decision for God and his standards rather than world’s. She invites us renew our promise made at baptism not to put God to the test, not to worship power and wealth, but to live on God’s word and serve him above everything or everybody else.

5. Response to God's Word

Are we faithful to our baptismal promises of renouncing Satan and his pomp – the worship of power and money, and becoming slaves of evil habits? In what way do we misuse our powers, distrust God’s care and compromise our values with that of the world? Do we trust in God’s providential care for our material needs? Do we expect miracles from God on our behalf without fulfilling our duties and responsibilities? Do we consider power and wealth more valuable than real love? Are we willing to follow the path of intense prayer, fasting, penance, Scripture-reading during this Lent as means to resist evil and anti-Kingdom forces? What is our Lenten programme to get liberated from its hold?

6. A Prayer

Lord Jesus, just like you we too are often tempted not to be faithful to our baptismal promises; to use our powers to satisfy our selfish needs; to distrust God’s providential care to satisfy our material needs; to demand miracles from God as a proof of his love for us and avoid our responsibilities; to crave for power, prestige, honour and wealth and to make compromises with the worldly standards. We believe that you are with us and give us the strength to face these temptations because you too were tested like us. Give us the grace to make decisive choice for God’s values and always to say ‘no’ to the ways of the world. Amen.

Ash Wednesday (A)

 

LENTEN SEASON (A)

Ash Wednesday [Mt 6:1-6.16-18]

18.02.2026

Almsgiving, Prayer and Fasting with a Difference

Readings: (1) Joel 2:12-18 (2) 2 Cor 5:20-6:2

1.    Theme in brief

Right motive and attitudes for Lenten observances

2.    Focus Statement

Our Lenten observances should be done for right motives that give glory to God, and not for self-glory or for attracting people’s attention and getting a merit certificate from God.

3.    Explanation of the text

In today’s gospel Jesus speaks about three religious practices found in all religions, namely, almsgiving, prayer and fasting.  He approves and advocates these practices, but with a difference. He criticizes the manner in which they are practiced by pious Jews (mainly the Pharisees) of his time and points out their wrong motives. He attaches three prescriptions to be followed by his disciples while practicing these deeds of piety: (1) the type of behaviour they should avoid; (2) the proper motive or attitude they should observe; and (3) the type of reward they should look for.

While teaching about the conduct to be shunned, Jesus repeats the word “hypocrisy” three times to stress the need to avoid showiness in performimg each of these pious acts (6:2,5,16). [A hypocrite is an actor in life’s drama, who pretends to be what he/she is not in real life.] Instead of practicing these deeds like actors in a pious drama, these deeds should be done to give glory to God and not to be seen and praised by others (6:1-2); that is, not for self-glory or to earn public reputation. They are only means to achieve an end – an expression of our inner attitudes and motives. They are not to be practiced to attract people’s attention (6:1,3,6,17) or to get a merit certificate from God. Jesus’ instruction to shut the door of one’s room and pray privately or secretly (6:6) does not mean we should not pray in common or publicly. What it means is that prayer should not be done with other ulterior motives than for glorifying God and entering into a deeper communion with him. Here Jesus points out how self-centeredness can be the motive for even the best of religious practices. If they are done for personal glory rather than for God’s, they lose their real meaning or purpose.

While speaking about the reward for such practices, Jesus contrasts between the shortsighted earthly reward and the everlasting heavenly reward. The former is earned through recognition, admiration and reputation among the public and the latter is an eternal reward of heavenly bliss given by the Father. In human society, the one who gives alms earns the reputation of being generous, the one who prays regularly in public places of being a devout person and the one who fasts rigorously of being an ascetic. In contrast, the Father who sees everything in secret, looks into people’s hearts, and rewards them by judging the inner motives behind these deeds (6:4,618). Since those who make a public display of these deeds already receive their reward here on earth in terms of a high reputation, honour and name, there is no further scope for any other reward in the age to come.

4.    Application to life 

Today we enter into a 40-day period of inner purification called the holy Season of Lent. For many Catholics, Lent means just giving up meat on Fridays and attending the Way of the Cross on that day. They also very well understand that Lent is a period of penance for their sins by focusing on Christ’s passion. Though this is true and noble, the primary purposes of Lent are less emphasized and less understood by many Catholics: (1) It is a time of preparation for Easter or the Lord’s Passover. Just as the Lord Jesus passed (crossed) over from death to eternal life at his resurrection, this is a period set apart for us to pass over from all sinful, selfish, ungodly and worldly ways to new (holy) life on Easter day by following the three paths outlined by Jesus in today’s gospel, namely of charity, ardent prayer and penance. (2) It is a time for renewal of our baptismal grace and commitment. At baptism (which was our first Easter) we crossed over from sin to a new or holy life, or in St. Paul’s metaphor ‘died’ with Christ and ‘rose’ with him. But we have soiled our baptismal purity by our sins and by not “believing in the gospel” of Christ. This is what the priest says while imposing ash on the head: “Repent and believe in the gospel” (Mk 1:15). “Believing in the gospel” means living or following the way of life laid down for us in the gospel of Christ. Repentance means changing our mind and returning the the gospel way of life, if we have drifted away from it. So Lent is a period set apart for us to turn away from sins and come back to the Lord and to his gospel. In St. Paul’s metaphor it is a time to ‘die’ to our sinful/ selfish ways and ‘rise’ to a new/ holy life as we complete fourty days of penance on Easter day.

How? In today’s gospel text Jesus lays down three Lenten observances as aids to renew our baptismal commitment, namely, almsgiving, prayer and fasting. He gives a new meaning to these traditional practices, which is different from what many pious people of his time as well as in our own times understand. These practices are to be external expressions of genuine repentance and conversion. They are means to reach the goal of renewing our baptismal call. This renewal needs to be done by coming close to God and a determination to give up evil practices and sins. We have to examine our inner motives and dispositions and ask ourselves if these observances will lead us to a renewal of our baptismal call – the aim of Lent – and make us committed disciples.

The first Lenten observance of almsgiving must be broadly understood to include all charitable deeds and sharing of our goods with the needy as well as solidarity with those whom we have excluded from our schemes. It is an expression of our gratitude to what God has given us out of his bounty and our responsibility to share something of that with the have-nots. The second one, namely prayer should proceed from our genuine love of God, and lead to a deeper communion with him flowing into more committed service to our neighbours. The third one, namely fasting includes all acts of penance and abstinence. Lenten abstinence from meat, alcohol, smoking, etc., is to be practiced for spiritual benefits and not purely for health reasons like lowering one’s cholesterol or preventing cancer. Nor penance should be done for its own sake, or just for experiencing a good deal of pain by giving up something dear to us without using it as a means to change of hearts. Fasting and acts of penance need to be signs of our genuine repentance - a turning away from evil and turning back to God. When done with pure motive, they can lead us to an inner disposition for repentance and sorrows for our sins. They are aids for “dying to sin and rising with new life” when we shall celebrate EASTER.

Let us enumerate some of the spiritual motives for fasting and abstinence:

(1) It is a means to humble ourselves before God and is an expression of mourning for our sins and wrongdoing. It is meant to make us realize the harm inflicted on ourselves and others by our own sins and to seek the path of conversion. (2) It is an aid to prayer. It is up to us to use it for reflecting on our hunger for God as we feel physical hunger. (3) It reminds us to feel the pain and agony of so many people in the world who go hungry due to their poverty, and the suffering of those who are seriously ill or are victims of natural calamities, or experience injustice, etc. (4) It reminds us of the need to do our bit for the alleviation of suffering and misery in the world, by spending a bit of our money/ time/ energy/ expertise for this cause. (5) It is a form of self-discipline and self-control we want to practice by giving up a pleasurable thing. When we freely choose to impose discipline on ourselves for a greater cause or a higher good without any external force, we shall look as if we are going for a feast when we actually are fasting. This could be one of the applications of Jesus’ saying: “When you fast, put oil on your head and wash your face” (6:17). (6) It teaches us to manage without things we are so used to, such as food, drink and modern comforts. Before motor vehicles, electricity and mobile phones came into existence people knew how to manage their affairs. Now, can we manage without electricity or mobile phone for an hour without making a fuss or becoming restless? One of the penances in Lent could be to switch off or not to take the mobile phone to the church/ chapel, or during the common meal (at least at supper).

“Abstinence” means refraining from eating any type of meat as an act of self-denial and penance. Many Catholics voluntarily  abstain not only from meat but also from fish, eggs, smoking, drinking, dancing, etc. But according to the signs of the times, besides these, we can also do more creative types of fasting and penance during this Lent: (1) walking to the railway station or bus stand if it is within a km instead of going by our vehicle or hired vehicle for the noble cause of protecting our environment from further degradation; (2) saving energy and water by limiting their usage or resisting their unnecessary wastage; (3) resisting the desire to get glued to the mobile phone all the time and using it for fun-calls and needless talk like, “What did you cook for dinner”; (4) donating money for charitable/ worthy causes secretly without any desire for display of one’s name on the notice board/ on marble stone or mention of it in church announcements. We need to reflect and see whether we would have donated any money for that good cause if our names were not announced or displayed anywhere. Since Jesus asks us to purify our motives and check whether they are genuine, why not give it a try and move from common practice of the general public.

The best penance we can do in Lent is to practice in a visible manner the traditional works of mercy. They are divided into two categories: (1) The Corporal Works of Mercy : to feed the hungry; to give drink to the thirsty; to clothe the naked; to shelter the homeless; to visit the sick; to visit the prisoners; to bury the dead. This traditional list of corporal works of mercy adopted from Mt 25:35-36) is not exhaustive and not to be taken only in its literal sense. We can practice these works of mercy in other ways – by not wasting food; sending a portion of our food (not leftover food) to an orphanage; making drinking water available to passers-by or distributing it during a public function; sharing our space with others ( e.g. with workers for taking a break in between their work, or for students for their studies/ coaching class); donating blood to the sick; visiting a home for the aged with small gifts; visiting the sick in homes or in hospitals; giving material help to the family of prisoners (especially when breadwinners are imprisoned); visiting the bereaved families and local cemetery to pray for the repose of those who are buried there.

 (2) The Spiritual Works of Mercy are these: to instruct the ignorant; to counsel the doubtful; to admonish sinners; to bear wrongs patiently; to forgive offences willingly; to comfort the afflicted; to pray for the living and the dead. We can practice these works of mercy in other ways – by sharing our faith-convictions with those who have doubts of faith; accompanying a relative or neighbour who is undergoing mental or physical pain to a retreat/ healing/ prayer/ counseling centre; refraining  from gossiping about others in their absence; explaining the truth of our faith to somebody as we understand it; inviting neighbours to attend a group Mass; volunteering to teach catechism in the parish; admonishing somebody who has gone astray from Christian path and showing the way to turn back to God; forgiving or asking pardon from somebody with whom we have stopped talking for a long time or doing a charitable deed for that person or his family; praying to be patient with those who are unbearable; praying for the persons against whom we have grudges; etc.

In this Lent we could try to choose and practice any one of the corporal works of mercy and/or spiritual works of mercy.

 

5.    Response to God's Word

Do we do Lenten observances with above-mentioned motives? Or do we do them only to follow a custom or gain merit here and hereafter? Do we use them as means to improve our Christian commitment? Are we self-centred even in our religious practices? Are we going to follow the path of giving and sharing, praying more, sacrificing and renouncing with the motive of self-renewal and better Christian commitment throughout this Lenten Season? Which of the above-mentioned creative ways of fasting we would like to observe?

6.    A prayer

Have mercy on me, God, in your kindness; in your compassion blot out my offence. O wash me more and more from my guilt and cleanse me from my sin. A pure heart create for me, O God; put a steadfast spirit within me. Do not cast me away from your presence; nor deprive me of your Holy Spirit. Do not despise my broken and contrite heart and restore to me the joy of your salvation. Amen.

 

 

 

 

 

 

 

 

 

 

Sixth Sunday of Ordinary Time (A)

 

Sixth Sunday of Ordinary Time (A) [Mt 5:17-37]

15.02.2026

Jesus’ New Law about Anger, Adultery, Divorce and Oaths

Readings: (1) Sir 15:15-20 (2) 1 Cor 2:6-10

1.    Theme in brief

Greater righteousness of a Christian disciple

2.    Focus Statement

Jesus calls us to live a life of greater righteousness than the scribes and Pharisees, in areas of human relationships, sexual behaviour, marital fidelity and truthfulness.

3.    Explanation of the text

In today’s gospel, Jesus says that he has not come to “abolish” the Old Testament Law but to “fulfil” it (5:17). The word “fulfil” means “to bring to its intended meaning” or to fill up what is lacking in it or to complete it. He neither contradicts nor replaces nor erases the Law. On the contrary, he gives it a new interpretation or meaning; or he intensifies, internalizes and radicalizes it. He focuses not only on external evil acts like murder, adultery, etc., but also on the internal attitudes and motives that lead to those acts. Thus he asks his listeners to undertake an internal and reverse journey in their minds from the act of murder to harbouring of anger or resentment, and from the act of adultery to harbouring of lust in their hearts.

Today’s gospel text shows how Jesus fulfils the Law that forbids murder, adultery, divorce and false swearing by going beyond the understanding it had in Judaism, or by deepening and radicalizing it. In other words, he fulfils the Law by extending/enlarging it beyond its letter to its spirit touching upon the inner attitudes of humans. He does it by repeatedly contrasting the narrow understanding of the OT (“You have heard it was said….,” 5:21,27,31,33) with his new and broader interpretation (“but I say to you….,”5:22,28,32,34). Biblical scholars call these statements that radicalize the OT teachings ‘antitheses’ (opposite) to OT ‘theses’ (teachings). In today’s gospel we find the following antitheses: An extension of the OT law that forbids (1) murder to include all sorts of anger, resentment and revenge (5:21-22); (2) adultery to include all lustful desires (5:27-28); (3) divorce to include life-long fidelity of the spouses to each other (5:31-32); and (4) false swearing to exclude all oaths altogether (5:33-36). Thus he teaches his disciples to address human tendency to nurse anger or resentment in the heart, honour one’s matrimonial promises and follow a path of absolute honesty and integrity.

By following this new meaning given to the Law, Jesus wants his disciples to live a life of righteousness or holiness that “exceeds that of the scribes and Pharisees” (5:20) in above-mentioned four areas. For him, anger already carries murder in the form of a germ. He wants his disciples to strike at the very root of murder which is in their tendency to nurse anger, hatred, resentment, aggressiveness, insult, revenge and all sorts of violent behaviour against others. According to him, a sort of killing is done by heart-piercing words, abusive language and name-calling. Calling our brothers and sisters ‘You fool’ (5:22) may not sound highly abusive in our culture; but in the Bible it means invoking a divine curse on our brothers/sisters.

Jesus advocates a remedy to hatred, resentment and vengeance – cultivating a spirit of forgiveness and reconciliation (5:24). He says that any genuine worship or “offering our gifts at the altar” must be sustained by reconciliation of broken relationships with your brothers and sisters, if it has to be acceptable to the Lord (5:23-24). He says that the need of coming to terms with one’s opponent and taking concrete steps towards reconciliation are urgent before the matter further deteriorates and finally leads to a disaster like murder. He compares it to coming to terms with your accuser while still on the way to the court so that the judge may not throw you into prison (5:25).

Similarly, Jesus asks his disciples to strike at the root of committing adultery which can be traced to entertaining lustful desires in one’s heart; of divorce which is in marital infidelity. Further, he teaches that oaths and swearing are totally unnecessary and unwarranted if there is a general atmosphere of trust and honesty. They come into the picture because of human tendencies of lying, untruthfulness and dishonesty.

4.    Application to life

In today’s gospel, which is a part of Jesus’ Sermon on the Mount, we get a glimpse of the attitudes, intentions and motives a disciple needs to imbibe. He teaches us that we cannot be counted as citizens of a new society he had come to establish (called the Kingdom of Heaven or God) if we are content with only external observance of the Law like the Pharisees and fail to change or purify their inner (sinful) attitudes which are the roots of all evil actions. Whereas the Pharisees and scribes speak about fruits (evil actions), Jesus wants his disciples to strike at the roots, found in their hearts from which evil actions proceed.

Here Jesus proposes a new way of life that goes beyond the teachings of the OT, and a new righteousness that exceeds the one practiced by the scribes and Pharisees in the OT. He neither abolishes the Law, nor keeps it as it is. Thus he upholds the principle of a continuity of the old with a change, that is, with a new meaning added to it. He seeks to radicalize it by broadening and deepening its meaning. Thus he fulfils or fills up the missing meaning in it or completes it. For Jesus, LOVE is the supreme law and all other laws should be subordinated to it. According to him salvation is not guaranteed by mere external observance of law but by making love as our guiding principle in human relationships and keeping the spirit of the law instead of only the letter. The greater righteousness advocated by him under God’s Kingdom goes beyond external observation to include a change of attitudes and heart, and a purification of inner motives.

Among the four OT laws radicalized by Jesus in today’s gospel – namely, murder, adultery, divorce and oaths – let us take the first one: “You shall not murder”. According to him, just avoiding murder is not enough. Anger is the root of murder. When we overcome or master anger, murder or any violence becomes impossible. Neither ‘murder’ is done by knives, guns and terrorists’ bombs alone nor is violence present only in the bomb or in the killer’s gun. Rather. it is deeply rooted human heart. The fruits are seen when we nurse resentment and revenge against our offenders which goes for days, months and sometimes for years. According to Jesus the spirit of this fifth commandment goes much deeper than external act of murder – transformation of a bitter and vengeful heart in which it is rooted. The evil roots must be tackled (uprooted) so that the evil fruits will not emerge. We observe an atmosphere of all-prevailing violence in our society that causes a real threat to human life. Because of its omnipresence, experts speak of a culture of violence existing in our world today. Here the term ‘culture’ refers to attitudes and behaviour which accept violence as inevitable to solve human and social problems without considering its terrible consequences. In the midst of such an attitude, Jesus invites us to create a culture of active non-violence which is life-promoting. His teaching motivates us to take active steps to overcome violent tendencies within us and in our communities, instead of merely feeling sad about it.

We can do it in various ways, such as (1) by consciously cultivating non-violent language in our speech; (2) by following the path of non-aggressive behaviour in our personal lives; (3) by cooperating with so many good willed people in our world who promote non-violence; and (4) by promoting non-violent language and behaviour among children. I am shocked to hear about a video game played by children in their mobile phone: If you shoot down your neighbour’s dog you gain 50 points; if you shoot down your neighbour 100 points and if you shoot down your parents 200 points. See, how the culture of violence is subtly injected into the tender minds of children! Listen to the vulgar, abusive and violent language used by some people, including children – much worse than the words “You fool” used in today’s gospel (5:22). Think of the name-calling done on people of a different race or ethnic group in any society, and the domestic violence perpetrated against women and domestic helps. Our everyday language is full of violent words such as “bash”, “bang”, “smash”, “thrash”, etc. Many of us say: “So and so should be thoroughly hammered…. Shoot/ kick/ thrash him/her….”, etc. Often we approve and laugh over such language of spitting poison of bitterness when we hear others speaking against those who have wronged them. Children imitate it from their parents and companions.

When we read about the first murder recorded in the Bible – in the story of Cain and Abel (Gen 4:1-16) – we come to know how Cain’s envy and anger towards his brother Abel ended up in hatred and cold-blooded murder. We have to admit that there is a Cain sitting inside of each one of us who broods over the wrong done by others, imagines and plans terrible things against those who have wronged or offended us. This Cain is nothing else but our own mind that gives in to aggressive and violent behaviour against our brothers and sisters. This story makes us deeply aware that there is something of the wild beast in all of us lurking at the door, but we must “master it” as the Bible says (Gen 4:7). If violence which is inherent in human nature is not contained or mastered, it will create havoc in human/social relationships and contribute to the all-prevailing culture of violence. Like Cain we too try to cover-up our guilt and refuse to accept responsibility for our violent behaviour by saying: "Am I my brother's keeper (Gen 4:9)?" God’s voice is clear to us: “Are you not responsible for your brothers and sisters? Are you not answerable to your God and society for the prevailing culture of violence in the world?”

Anger and resentment have roots in our rational nature. Rationally we brood over the injury or harm done, or hurt caused to us by evildoers/ adversaries and demand satisfaction for it. Violent and aggressive behaviour in words and deeds is a common means of dealing with injured pride. But the fact is, even after evildoers get their punishment, including imprisonment or capital punishment – as it happens in some serious court cases – people’s anger, hatred and revenge does not end. Let us take Jesus’ example. While undergoing the agony of crucifixion, Jesus made an excuse for the evil action of his crucifiers below the cross by praying for them to his Father with the words that they did not know what they were doing (Lk 23:34). Though they knew that they were crucifying an innocent man, he made an excuse for their action. Moved by this example, can we also admit our ignorance of the motives, background and emotional state of our offenders? We really do not know why so and so behaved with us in such a nasty manner, or was rude to us. Jesus lays down the principle of compassion for the weakness of such people which leads to forgiveness from the heart.

Jesus further instructs us to cultivate a spirit of forgiveness of and reconciliation with those who have offended us as well as those whom we have offended (5:23-26). This, according to him, is an indispensable precondition for Christian praise and worship. Worship of God cannot be performed by an impure heart infected with resentment, bitterness and revenge. He wants that true worship of the heart must be sustained by brotherly/sisterly love and reconciliation. He gives the example of an accused man taking step to reconcile with his accuser while on the way to the court (5:25-26), to emphasize the point that the offended party should take the first step towards reconciliation rather than the offender.

It is easier to offer sacrifices and attend religious services than to forgive an offender from one’s heart; is it not? It is easier to avoid committing an act of murder than removing anger, resentment, hatred and bitterness from the heart; is it not? Heart of hearts many of us are happy that we have never committed murder and adultery; hence are righteous or holy before God. But today’s gospel asks those of us who consider ourselves righteous and “spiritual-minded” to answer this question: “Have you not ‘murdered’ the good reputation of your opponents/ offenders/ adversaries through defamation, slander, character assassination and using abusive language against them? By spitting venom against them and going after their blood, have you not ‘murdered’ them in your heart? How many people have you stabbed, not in the front but in the back?”

Harbouring hatred is also serious enough because murder is conceived by hatred.  There are people who nurse so much hatred in the heart that they would have preferred to murder their opponents or enemies. But they refrain from doing so because of fear of punishment (from God or from the court of law), social stigma and losing social respectability.  Hatred and crying for vengeance is like committing murder in one’s heart. Does Jesus’ teaching that we should reconcile with our opponents and enemies before we begin to worship God or offer our gifts on the altar make any church-goer return half the way? Of course, we need not take it literally. But Jesus asks us to examine how many times and how often we have offered our gifts on the altar with all resentment, vengeance, enmity and hatred in our heart.

Again, what is the use if we pat ourselves on the back saying that we have never committed adultery, but continue to lust after other men or women, and become slaves to cyber-sex or pornography in the media especially in the internet?

5.    Response to God's Word

Do our religious practices influence our inner attitudes and motives? Do we nurse resentment and revenge against our offenders and refuse to talk with them for days, months and sometimes for years? Do we feel we too are directly or indirectly responsible for the prevailing culture of violence in the world? What steps we would like to take to promote a culture of active non-violence? Is our worship sustained by brotherly/sisterly love and reconciliation?

6.    A prayer

Purify our hearts and inner attitudes, O Lord. Teach us the language of love and the need to cultivate diligently non-violent and non-aggressive communication. Give us courage and humility to overcome the prevailing culture of violence in our world by seeking the path of forgiveness and reconciliation. Amen.