PENTECOST SUNDAY (A)

 

Pentecost Sunday (A) [Jn 20:19-23]

24.05.2026

Jesus Breathes His Spirit in the Apostles

Readings: (1) Acts 2:1-11 (2) 1 Cor 12:3-7.12-13

1.    Theme in brief:

Gift of new life and mission of peace and reconciliation

2.    Focus Statement:  

The Risen Lord breathes his Spirit upon us and sends us to carry forward his mission of peace, forgiveness and reconciliation with a new zeal and vigour.

3.    Explanation of the text

According to today’s gospel text, on the evening of “the first day of the week” (20:19), that is, on first Easter Sunday, Jesus fulfils his promise of giving his disciples “another Advocate” besides himself (14:16) by breathing on them his life-giving Spirit (19:22). The symbolism of “breathing” on them indicates that the Holy Spirit is the Risen Lord’s own breath or life. Just as God had breathed into the nostrils of the first man (Adam) the breath of life, and he had become a living being (Gen 2:7), so also Jesus breathes on his disciples in a similar fashion and says: “Receive the Holy Spirit” (20:22). By giving them the gift of the Holy Spirit in the form of breath, he makes them a new creation or imparts new life (zeal and vigour) to them. This new creation also symbolizes the creation or birth of a new community of believers, i.e. the Church.

The gesture of breathing on them may also refer to prophet Ezekiel’s vision of a valley full of dry bones. The Lord asked the prophet to prophesy to those dry bones that he would cause breath to enter in them and they would live (37:1-14). The apostles were now like dry bones – lifeless and locked up for fear of the Jewish authorities (20:19). Like Prophet Ezekiel, Jesus caused his breath or life (Holy Spirit) to enter into the lifeless dry bones and they began to live (Ez 37:9, 14). The Holy Spirit regenerates or rejuvenates them in such a way that they emerge from their hideouts to become courageous witnesses of the Lord. 

4.    The Risen Lord’s twice repeated salutation of peace (20:19, 21) is also a gift that is closely associated with the Holy Spirit. He gives his Spirit to remain in the Church for ever so that he might motivate her for her mission to build up peace and harmony in the world. Peace in this context does not mean quietness or mere absence of war; it involves all-round well-being, wholeness, harmony and building up of human relationships. In the OT, peace is closely associated with the blessing of God and salvation to be brought by the Messiah. Here probably John wants to tell his readers, with the outpouring of the Risen Lord’s Spirit, the messianic hopes are fulfilled.

Thus, the Holy Spirit also is closely associated with the mission of Christ. By breathing his Spirit on them, he empowers them to come out of their locked doors and fears so that they can carry out his mission. Just as the Father had sent Jesus (20:21), he sends them to continue his work. They were locked in, now they are sent out. The mission of the Father is the mission of the Son, which is also the mission of the Church. Though the concept of mission is common in all the gospels, since today’s passage is from John, we have to understand this mission in terms of John’s main themes – to share God’s (divine or eternal) life, light and truth with others; to dispel darkness of sin and death; and to lay down our lives in humble service for others. 

      A further aspect of the mission of the Church is emphasized in today’s text – to forgive sins of any so that she may proclaim the forgiving love of God and carry forward his ministry of reconciliation (20:23).

5.    Application to life                      

Today we celebrate the great feast of Pentecost [in Greek ‘fiftieth’ day after Easter] on which the Spirit of the Living God descended on Mary and the twelve apostles in the form of a mighty wind and tongues of fire according to the Acts of the Apostles (Acts 2:1-4). But according to John’s gospel prescribed for today’s feast, the Risen Lord, who himself was filled with the Spirit, imparted the first fruit of the Holy Spirit to the apostles on the evening of Resurrection Day itself by breathing on them with these words: “Receive the Holy Sprit” (20:22). The Holy Spirit is the breath of God (or Jesus) who breathes new life or fullness of life into us, making us a new creation, so that we may share that life with others. The Risen Lord continues to breathe his Spirit into us even today. He empowers us with the same Spirit to come out of our locked doors and fears (as the apostles came out of their hideouts) so that we could be sent out for a mission – a mission of peace, forgiveness, liberation and reconciliation.

Many of us have a poor understanding of the role of the Holy Spirit in our personal life. He is mostly presented to us in an impersonal manner through biblical symbols such as dove, fire, water, breath or wind. In my pastoral field here, when I ask children (teenagers) preparing for the sacrament of Confirmation whether the Holy Spirit is really a dove, that is, a bird, all of them firmly say: “Yes”. When I ask them whether he has wings and feathers exactly like a bird, they answer with great gusto: “Yes”. When I ask them whether we can kill that dove and prepare a nice dish or curry, they just keep quiet and stare at me in utter confusion. We are not taught from childhood to develop a personal devotion to the Holy Spirit and consider him as another intimate friend (besides Jesus) who is always at our side to guide, defend and renew/ re-create/ regenerate us. We are taught to sing, “What a friend we have in Jesus,” but never taught to sing or pray: “What a friend we have in the Holy Spirit.” In spite of the efforts of Charismatic Retreats, he still remains an Unknown God to be remembered only when we begin a meeting/ retreat/ seminar/ novena, and when we celebrate feasts like this one, Pentecost. Yes, the Holy Spirit, though an invisible power, can be experienced as an intimate friend if we develop sensitivity to his presence and consciously cultivate a close friendship with him and increase it through a passion for him. But it does not happen automatically because you have heard about the Holy Spirit in catechism and sermons or undergone a theological course on him.

Based on today’s gospel, how can we develop a friendship with the Holy Spirit? His role as the Breath or Life of God (or Jesus) is presented to us symbolically in today’s Gospel in terms of one of the most common but absolutely essential activities of human body, that is, breathing. Hence the Spirit of God is in every breath we take. The activity of breathing takes place in us even when we are not conscious of it. To become aware of it, we need to quietly sit in a place and breathe in and breathe out as we concentrate on the tip of our nose. Similarly, we need to become conscious of the Spirit’s presence by invoking him as we breathe in and breathe out: “Come, Holy Spirit; you are the Giver of New Life; you are the Giver of God’s own life; you are the Giver of Divine Life. Infuse that life into me and renew me; re-create me; regenerate me.” (In fact, this is what the symbol of breath implies.) Regeneration in this context means imparting a new nature, God's own nature or divine nature. All of us are born with a nature perverted by sin. The Spirit gives us the power to rise above our natural inclination to evil, selfishness, negativity, narrow-mindedness and despair. We need his power not to cling to present status quo always by strongly resisting any change, and slip into a life of routine and lethargy.

Though the Holy Spirit is an invisible power, his presence and action can be experienced by the result of his work, just like wind or storm can be felt by the shaking of trees, flying of dust, its blowing sound, etc. To recognize his work or action we need to look at what happens to us, to others, to the world around us with the eyes of faith. Suppose we observe people who take a lot of initiatives to bring about a change in themselves, in others, in their surroundings or society; show a lot of creativity in their work; are able to overcome their lethargy; show a burning zeal for the mission of Christ; then in faith we must ask, from where does this come? For a firm believer in the re-creative and re-generative power of the Holy Spirit, it is sign of his powerful presence and action. Because it is written here, the Holy Spirit will not re-create us automatically. We need to consciously invoke him, call him to our side as a friend and request him to make us more creative and enthusiastic in service and promotion of life. We experience the ‘breath’ of the Spirit blowing in us whenever we hunger for real life and move from coldness, indifference and mere physical existence, to lively and proactive approach to life. Whenever we have a passion (= a strong feeling/ sense/ commitment) for life and its meaning/value, we begin to promote the fullness of life under the influence of the Life-Giver (Holy Spirit).

We have a tendency within us to go through all the religious practices such as daily prayers, Holy Mass, novenas, and rituals without allowing our faith to bring about change in our attitudes, prejudices, life-style, and the way we imitate the corrupt practices of the world. Is this not a sign of living a lifeless life? We have to invoke the power of the Holy Spirit today to mould us and melt our stubborn resistance to his power to shake us up. At baptism, we too received the breath of the Risen Lord, that is, his Spirit that made us a new creation. In spite of that we become like dry bones (of Ezekiel’s prophecy) lacking zeal, vitality and creativity in our Christian commitment. Suppose we ‘faithfully’ and blindly carry on what is handed down or bequeathed to us by our ancestors or predecessors without showing any creativity and vitality in our service to the family or society, how can we say that the Holy Spirit is active in us? When we shut our minds against new ideas and avenues, we block the Spirit of new creation. When we are unwilling to read the signs of the times and resist any renewal and adaptation of our faith to the changed conditions, we just shut out the Holy Spirit or block his entry into our hearts. Today we must open our hearts to the Risen Lord and beg him to breathe his Spirit into us and renew and re-create us, so that like Adam we may become really LIVING BEINGS.

Just as the gift of the Spirit was given to the disciples to empower them for their mission, the Lord continues to send us today with the empowerment of his Spirit to continue his mission – to share his peace where it is broken, to reconcile where there is disharmony, to breathe a fresh life where there is no life (where people sit in the shadow of death), to dispel the darkness of sin and to spend our life in humble service for others. Peace is both a gift and a task. We are given this gift by the Risen Lord not only to experience it in our hearts but also to engage in a peace-building mission – a mission that makes whole what is broken into pieces. Forgiveness of others’ sins is the key to peace-building mission. There is a link between peace and ‘not retaining the sins’ (20:23) of others in our hearts. When we retain the sins of others instead of forgiving them, we grieve the Holy Spirit dwelling in our hearts. Retaining or holding on the sins of others in our hearts is like allowing a wound or a sore to remain untreated. Healing takes place only when we let go, instead of holding on to the hurts caused by others. In a world which is so much wounded by hatred, violence and divisions, forgiveness and reconciliation – and through them building up peace – is a mission which the Church cannot afford to forget for the sake of her own relevance in the world. Let us ask ourselves whether in our families, neighbourhood and communities we are known as peacemakers or peace-breakers.

Peace and reconciliation are very much related to building unity in the midst of diversity, plurality and multiplicity prevalent in our globalized world. By overemphasizing those things which make us different from others and never relishing or highlighting what is common among us, we bring division and fragmentation; thus grieve the Spirit of Unity. Unity is not uniformity – forcing and expecting everybody else to think/ act/ behave like us and to follow our cultural pattern. When we allow ourselves to be led by the Spirit, we begin to appreciate the richness of variety and diversity among people. They are not a source of conflict, but various colours that are moulded into a single rainbow. The Holy Spirit inspires and energizes us to develop this kind of ‘rainbow spirituality’ in multi-religious and multi-cultural situations in our globalized world today.

6.    Response to God's Word

Are we satisfied with mere physical existence or do we hunger for real life? What makes us lively and what makes us cold? Do so many people have to please us? Am I a difficult person to please? What are the signs of indifference and coldness in me? Do we grieve the Holy Spirit (Eph 4:30) by spreading hatred, bitterness, division and unforgiving attitudes? Do we quench the Spirit (1 Thess 5:19) by not yielding to his inspiration; and resist the Spirit (Acts 7:51) by stubbornly holding on to our own ways and blocking any change? Is there creativity and zeal in our service? Are we known as peacemakers or peace-breakers? What are the ideas and attitudes we do not want to change, though outdated?

7.    A Prayer

Come O Creator Spirit blest. O Fount of Life and Fire of Love, blow into us the breath of new and fresh life. Unlock the doors of our minds and hearts to go out of ourselves to build bridges of forgiveness and reconciliation. Stir us up from coldness and indifference so that we can serve with creativity and zeal. Our world and the Church are wounded by divisions. Transform us to work for reconciliation and forgiveness, thus breaking down the walls of division. Blow, blow, blow where you will and bend what is stiff in us. Amen.

 

 

Ascension of Our Lord (A)

 

Ascension of Our Lord [Mt 28:16-20]

17.05.2026

The Commissioning of the Disciples

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

1, Theme in brief:

Submission to Christ’s authority and trust in his presence

2.  Focus Statement:

The feast of Ascension invites us to submit ourselves to the total authority given to Christ by the Father; experience his permanent presence in all situations of life and in the Word and sacraments; and to put all people into contact with his values.

3. Explanation of the text

According to today’s gospel text, the Risen Lord had directed the Eleven disciples to go to a mountain in Galilee where he would meet them (28:10, 16).  It is interesting to note that Matthew begins and ends his gospel in Galilee. He says that Jesus had inaugurated his public ministry in “Galilee of the Gentiles” (Mt 4:15), and now he concludes it in the same region with the Great Commission given in today’ gospel. Galilee was a region with a mixed population of Jews and Gentiles. It was despised by the respectable Jews in Judea as dull and backward. For them it was a land in darkness (Mt 4:16). The very fact that Jesus began and concluded his public ministry in this backward (“dark”) region with a mixed population points to the universality of his mission (both for Jews and Gentiles) and his preferential option for the backward or the marginalized.

Today’s text that records Jesus' parting words to his disciples according to Matthew’s gospel, is commonly referred to as the Great Commission. For the first Christians, these words provided the basis for the great missionary movement for the cause of Christ and the foundation of the believers’ community that later on became the Church. This mission command given by Jesus mentions the words “all” four times: (1) “all authority” given to him by the Father; (2) his command to make disciples of “all nations” that includes all humanity; (3) teaching them to observe or practice “all that he has commanded,” especially to put into action his commandment of love; and (4) his assurance to remain with them “always” or at all times (28:18-20). All authority in heaven and on earth given to him by the Father indicates his universal and cosmic authority over the whole of creation. Because of his universal authority, he can command a universal mission to "all nations." Besides the universality of his mission, the word “all” (repeated four times) also implies a total transformation of God’s creation and all of human activities with the teachings of Christ, and an assurance of his accompaniment throughout our life.

Jesus follows his declaration of universal authority with a threefold commission (or missionary charge):  (1) to ‘make disciples’ of ‘all nations’ (including the Gentiles); (2) to baptize them in the name of the Father and of the Son and of the Holy Spirit; and (3) to teach others all that he had been communicating to them (28:19-20). The command to baptize people is not given in the name of Jesus alone, but in the name of the Father, the Son and the Holy Spirit. Jesus instructs them to observe all that he has commanded them (28:20) – a clear reference to his commandment of love by which they are to build up a community of loving relationships and teach its members to love one another as he loved his disciples.

Finally, Jesus makes a profound promise or assurance of his continuing, abiding presence with his disciples with the words: “I am with you always to the end of the age” (28:20). At the beginning of his gospel, Matthew identifies Jesus as ‘Emmanuel’ prophesized by Isaiah, which means “God is with us” (1:23). As he ascends to heaven, Jesus, who is born as God-with-us, promises to remain as God with his disciples always, to the end of the age (28:20). Thus, Matthew’s gospel begins with the assurance of God to remain with us through incarnation, and ends with the same assurance that he will remain with us till the end of the age. Though from the day of Ascension, the physical (yet glorious) appearances of the Risen Lord to his disciples come to an end, he assures them his continual presence in spirit. He wants that they should remind themselves about this assurance always (28:20).  Hence, on Ascension Day we celebrate not Christ’s departure (absence) from this world but his continued presence as the One who is with us always.

What was the response of the disciples when they were reunited with the Lord on the mountain at Galilee? Today’s text says that when they saw him they worshipped him, though some of them doubted (28:17). Though doubt and worship do not go hand in hand, occasional doubts are possible, because we do not understand the mystery of God fully. This text invites us to respond to Christ’s permanent presence among us either with doubt in its truth or with adoration at his divine majesty just like the eleven disciples (28:17).

4.    Application to life                     

Today’s gospel text asserts that Jesus has been given supreme authority (dominion) over all creation (28:18) by his Father. He is now the Lord of heaven and earth. This authority corresponds to the symbolic expression found in the NT in a number of places that Jesus is now “seated at the right hand of the Father” (Lk 22:69; Rom 8:34; Col 3:1; Heb 12:2); that is, he is equal to God in power and might. To put it in human language, this authority is like a reward given to him by the Father for his total fidelity to his mission or for faithfully completing the work of redemption through his passion, death and resurrection. This feast is a feast of great hope for us. Jesus gives us the assurance that we too shall be where he is, if we too faithfully complete the mission of our life entrusted to us by God as humans and most specially as Christians.

Today, on the feast of Ascension, the Church proclaims Jesus’ dominion over heaven and earth. This implies that nothing is outside his power. As St. Paul asserts, God has put all things under his feet (Eph. 1:20-21). Let us examine and see whether we allow Christ to have total dominion (authority) over our minds, hearts, dealings and activities. Today’s feast invites us to submit ourselves to the authority of Christ over our lives. If we do not care to submit to his total dominion over all that we are, all that we do, all that we shall be, then we shall frequently submit ourselves to our moods, whims and fancies, worldly standards and habits and addictions.

During the Holy Mass, when we sing the most ancient liturgical hymn called ‘Gloria,’ we say: “You alone are the Lord; you alone are the Most High!” Today’s feast poses a question before us whether Christ is the only Lord of our life, or there are other lords and gods whom we adore with equal devotion. Those of us who are in positions of authority such as parents, teachers, leaders (both in the Church and civil society), administrators, pastors and superiors have to see whether we behave as if we are the only ‘the lords’. When we are in positions of authority and leadership, if others notice misuse of authority or authoritarianism, intimidation, lack of consultation, one-man show and making everybody else dance to one’s own tune, it indicates that we show in our attitudes, “I alone am the lord,” though in the church we say, “You (Christ) alone are the Lord.” Any misuse of power and position in order to take revenge or to exploit those who are powerless goes against this faith. There are also other things and substances which can become our ‘lords’ or in biblical metaphor our ‘idols,’ such as money or wealth, drugs, alcohol, sex, TV, mobile phone, computer and internet, when we get addicted to any of these things. So, the question is who the Lord of our lives is really.

Since “all authority in heaven and on earth” has been given to the glorified Lord (28:18), now before he ascends to heaven, he commissions his disciples with the same authority to preach, baptize and teach all nations (28:18-20). Hence, today’s feast reminds us about our own responsibility to preach the gospel of Christ in word and deed, especially by bearing witness to the values of the gospel and by putting all people into contact with these values. Are we shy or ashamed to speak about the values of the gospel to our children, neighbours and especially to people of other faiths? Do we teach our children the truths of our faith handed down to us from the apostolic times?

In the explanation of the text, we saw that Jesus began and ended his public ministry in the marginalized region of Galilee. If so, today’s gospel reminds us about our special concern for those who are the least and the last or the helpless and the voiceless. It also reminds duty to teach children the values of the gospel by word and example. For instance, we can teach them the value of sharing by asking them to give a piece of their snacks to some else’s child; or teach them the value of forgiveness and reconciliation by making them ask pardon after fighting with siblings or other children. After making them do these things, it is necessary to tell them why these values are important to us as children of God and disciples of Christ.

The word “baptism” literally means to be immersed or to take a plunge in water. Thus, Jesus’ commission to baptize people not in his name alone, but in the name of the Father and of the Son and of the Holy Spirit implies that his disciples must take a plunge into the inner life of the Triune God himself (28:19). The basic traits of the inner life of the Holy Trinity are communion, transparent relationships, communication and understanding. Today, it is good to examine whether we reflect the glimpses of transparency and depth-level communication that exist within the Divine Family (Holy Trinity) in our natural families and religious communities.  Instead of experiencing glimpses of the Heavenly Family, we often experience the shadows of individualism, superficial communication, secretive and non-transparent behaviour/ dealings and a lack of respect for one another’s differences in our families and religious communities. Do we make sincere efforts build up closer bonds of love among us, so that others will come to know the Risen Lord is not absent but still present in our midst?

Jesus who came to remain with us as Emmanuel, promises to remain with us always till the end of time. He is not absent but present in all our situations, problems and struggles. The feast of Ascension invites us to acknowledge his permanent presence in all situations of life and in the Word and sacraments. What a consolation to have him as a friend who walks neither ahead of us nor behind us, but along with us in our joys, sorrows, struggles, frustrations, tensions, crises and death. He has given us the assurance to make common cause with us to share our sorrows, to rejoice in our joys and to carry the burdens of our sins. We need to consciously invite him to remain with us, especially when we are in distress. When we listen to his Word in faith, he speaks to us personally and inspires us to respond to a particular issue the way he wants. He tells us through his Word: “Remember, I am with you in your struggles and problems.” His presence becomes more real and intense as often as we receive the Eucharist. In the Eucharist, God-with-us comes to us in the form of food and drink to become one with us very intimately and to stay with us in all our situations. The gospel challenges us either to believe in his presence in the Eucharist with total adoration and surrender, or to doubt as some of the disciples did when they saw him on the mountain in Galilee.

Christ’s command to make disciples of all nations and teach them all that he has commanded, puts on us the responsibility of bearing a strong witness to his gospel-values so that people of all nations are attracted to him. He wants that we should not only bear witness to his values in word and deed, but also make efforts to teach them to all people. Again, this command puts another responsibility especially on Christian parents to transmit faith and apostolic tradition faithfully to their children.

5.    Response to God's Word

Is Christ the only Lord of our life, or are there other lords whom we adore? Does his lasting, strengthening and assuring presence affect our way of thinking and acting? Is our life a witness to the fact that Jesus lives in us? Do we follow all that he has commanded, or follow him selectively, accepting what we like and leaving out the rest? Does our life reflect the depth-level communication and understanding that exists within the Holy Trinity? Do we teach others to live by this communion? Are our relationships in family and community transparent? Do we transmit the apostolic faith to those who are put under our charge?

6.    A Prayer

Lord Jesus, we proclaim you as the Lord of heaven and earth. You alone are the Lord!; you alone are the Most High. We accept your total dominion over us. We are sorry for the times we made other things and ourselves as the lords of our lives. Thank you for your assurance to remain with us till the end of the age. What a consolation to have you as our friend who walks neither ahead of us nor behind us, but along with us in our joys, sorrows, struggles, frustrations, tensions, crises and death. Thank you for your powerful presence in the Word and the sacraments. Grant that we may be faithful to your teaching and faithfully transmit them to our posterity. Amen.

Sixth Sunday of Easter (A)

 

  Sixth Sunday of Easter (A) [Jn 14:15-21]

10.05.2026

The Promise of the Holy Spirit

Readings: (1) Acts 8:5-8.14-17 (2) 1 Pet 3:15-18

1.    Theme in brief:

The defending and protecting role of the Holy Spirit

2.    Focus Statement:

Out of his boundless love for us, Jesus does not leave us orphaned, but promises to give us the gift of the Holy Spirit as a defender to stand by us against all untruth of the world.

3.    Explanation of the text

In his ‘Farewell Speech' at the Last Supper with his disciples, Jesus prepares them not only for his departure from this world, but also for the reception of the Holy Spirit. In today’s gospel text, Jesus, after repeating his favourite theme of ‘loving one another,’ promises them ‘another Paraclete’ or Advocate besides himself to remain with them forever, and emphasizes the intimate unity between him, the Father and the disciples. In John’s gospel, Jesus’ words about loving his Father are closely associated with doing his will and obeying him. Similarly, faithfulness or obedience to Jesus’ words is a sign of a disciple’s love for him as well as the hallmark of discipleship. That is why he tells his disciples that loving him also involves obeying his commandments (14:15). What commandments? Though it is put in the plural, actually Jesus gives only one commandment: To love one another just as he loved his disciples (13:34; 15:12) to the point of  laying down or sacrificing one's life for one’s friends (15:13; 1 Jn 3:16). Maybe he has in mind a second command to “wash one another’s feet” (13:14) – though ultimately this also has the same connotation of humble and sacrificial service rendered to others out of love. Jesus’ way of love is also in obedience to his Father’s will.

In today’s gospel text, we get the impression that the Holy Spirit will not come if Jesus will not depart from this world. That is why he calls the Holy Spirit not as the Paraclete, but rather as ANOTHER Paraclete (14:16). Jesus himself is called the first Paraclete in John’s First Letter. There he writes: "… if anyone does sin, we have an Advocate with the Father, Jesus Christ, the righteous" (1 Jn 2:1). This word ‘Paraclete’ means one who is called to one’s side as a helper when the person who calls him is in trouble, distress or doubt. It can refer to a person who comes to the help of someone in times of danger or adversity.  It can also can mean a lawyer (as in a case in the court) who fights your case on your behalf. Further, it can mean a defender to stand by your side. There are various translations for this word such as Counsellor, Advocate, Comforter, Consoler and Helper. Each word connotes different aspects of what the Holy Spirit does by continuing Jesus’ divine presence in the world, namely giving comfort, counsel, or strength in time of need.

It is clear that while Jesus is still in the world, he himself plays the Paraclete’s role, such as communicating what is received from his Father, glorifying God, bearing witness to the truth, etc. Hence, sending the Holy Spirit when he is still around is pointless. When he departs from this world, he will not leave them orphaned (14:18), but will give them continual companionship of the Holy Spirit. The word “orphan” not only refers to a child whose father has died, but also to a disciple whose master has died. This image of an orphan suggests that he is not like a master who leaves his disciples helpless, defenceless or unprotected. He will request the Father to give them another Defender to replace his absence and to continue to play his role. Jesus presents the Holy Spirit as his ‘alter ego’ so to say; that is, his representative here on earth after his departure.

Just like Jesus, the Paraclete is the Father’s gift of love for the disciples, and just as Jesus himself is the truth, the Paraclete is the Spirit of truth (14:17). Just as Jesus came to bear testimony to the truth (18:37), the Holy Spirit is now in his place to do the same. Since Jesus himself is the truth, bearing testimony to the truth is the same as bearing witness to Jesus, or to the revelation of God as given by Jesus. He says that the world cannot receive the Spirit of truth because it neither sees nor knows him (14:17). In John’s gospel, the word “world” may mean either (1) the material world, or (2) all the people of the world, or  (3) those who are hostile to Jesus and his followers (15:18). This third type is an ‘unbelieving world,’ that consists of people who reject Jesus’ offer of love and life outright. This is the “world” which is estranged or alienated from God. How can such a world receive the Holy Spirit while it remains unchanged? Since this ‘unbelieving world’ does not accept the truth of Jesus, naturally it won’t accept the Holy Spirit also who further reveals the truth about Jesus. He abides with the disciples (though at present they may not be aware of him). His presence will be of permanent nature (14:16,17). Now God’s dwelling place which was considered to be somewhere out, will be found within the heart of believers.

4.    Application to life                     

Today’s gospel prepares us for the forthcoming feast of Pentecost by reminding us of the promise of Jesus to continue his powerful, permanent and personal presence in our midst through the Holy Spirit. First of all, the best way to prepare for this feast is to remain faithfully obedient to Jesus’ commandments.  In today’s gospel Jesus invites us to love him by obeying his commandments (14:15). His number one commandment is to practice the type of love with which he loved his disciples within our own community of believers. To love one another as Jesus loved precisely means to heal, feed, serve, share, care for, self-sacrifice and forgive others as he did. If we say that we love Jesus, we are called to prove our love for him by choosing to love as he loved. The question is whether we consciously try to choose (by making a decision of the mind) to serve, care for, make self-sacrifice and forgive as Jesus did when our mind is not inclined to do so?

Jesus willed that there should be a special quality of love for “one another” within the Christian community so that their love may become a witness to the world to recognize his presence in them (13:35). This special quality of love among us makes us worthy to receive the gift of the Holy Spirit – the Spirit of love and life – promised by Jesus. If the people of the world notice petty bickering, infighting, linguistic/ ethnic/ racial/ caste conflicts, divisions and open fights within the Christian community, it is shameful to say that we are Christ’s followers to people of other faiths. If this happens how can we say that the Holy Spirit dwells in our hearts and in our Christian community? People will know that we are Christians not by our love but by our fight. Therefore, as we prepare ourselves for Pentecost, today’s gospel invites us to examine the quality of our love, so that we become worthy temples of the Holy Spirit.

As we know, the Bible presents the Holy Spirit mostly in symbols and metaphors like dove, fire, water, etc. Due to this, for most of us he remains very impersonal. He is almost a forgotten God only to be remembered before we begin a meeting/ workshop/ prayer session/ retreat and on his feast day, namely Pentecost. When we think of him, we mostly remember the picture of a dove, as if he were a bird! In contrast, today’s gospel depicts the Holy Spirit as a permanent and personal friend or companion. We get the impression that he is another friend in addition to Jesus. This friend stands by our side and defends us against all that is unholy, ungodly, untruthful and wicked in us as Christ’s disciples.

It is easy to take Jesus as our intimate friend, since he was born as a human person. Hence, humanly speaking it makes a good sense to sing, “What a friend we have in Jesus” in prayer and worship. On the contrary, because of the abstract nature of the symbols in which the Holy Spirit is presented to us we find it difficult to relate to him as a friend. Actually, when we go to a marketplace or a council or committee meeting, we should imagine in our minds, “What a friend we have in the Holy Spirit.” The Holy Spirit defends us against all dishonest and ungodly ways of the marketplace and guides us to the ways of truth and honesty. Sometimes, we do not know how to manage with controversial issues that come up in meetings and councils. It is the Holy Spirit who puts words in our mouth to speak only what we should in discussions and deliberations, especially when the values of the gospel are negated or challenged. He gives us the courage to stand for truth. All the various words used by translators to translate the word ‘Paraclete’ tell us about the role of the Holy Spirit is various ways – as Counsellor he counsels us about God’s truth; as Advocate, he defends us against the world’s ungodly ways; as Comforter, he comforts us while we face trials; as Consoler, he consoles us in our sorrows; and as Helper he assists us to live out our faith in Jesus the Messiah and grow deeper into it.

But there is a condition. The Holy Spirit does not act automatically or magically just because we speak about him, acquire knowledge about him or believe in him as a truth of our faith. Besides doing so, we need to personally invoke, invite and call our friend (Holy Spirit) to our side by making a concrete decision of the mind or an act of faith: “Come Holy Spirit, come to my side. You are my friend. Stay with me. I’m going on a journey…. business trip….. social gathering….. meeting. Stand by me. Defend me. Guide me. Enlighten me. Give me the wisdom to discern what is right, pure, holy and just. Give me the courage to defend the values of Christ.” Traditionally, we are not taught to have this kind of friendly and personal relationship with the Holy Spirit from childhood. Now it is becomes a matter of our adult faith to  call to our side as a helper whenever we are in trouble, distress, doubt or dilemma. Do we invoke his help in times of danger orr adversity?  Do we seek his advocacy to fight your case against the onslaught of worldly standards and modern secularization? Do we ask him to stand by your side and defend us against the evil and corrupt ways of the world? Blessed are those who develop or cultivate this type of personal spirituality consciously.

What a wonderful plan the Risen Lord has made for us to continue his presence in our midst in the person of the Holy Spirit. We should never think that he has abandoned us like orphans without any defence or protection. He continues to act on our behalf and stand by us as our defender in the world’s court through the Holy Spirit. In the midst of all untruth and falsehood of the world, the Holy Spirit reveals to us the truth about God – his love, his standards, his way of thinking. According to Jesus, the world cannot receive the Spirit of truth because it neither sees nor knows him. How can the world that is opposed to Christ and his gospel values, tha world that prefers darkness see the presence and action of the Holy Spirit? How can the “world” which is blinded to the truth recognize the Spirit of truth? That is why the world still continues to accuse Jesus and makes a mockery of his teachings (values). We too are tempted to blindly agree with these adversaries. It is the Spirit who defends our cause in this trial of truth.

He defends us and gives us the courage to stand for God’s truth against falsehood or untruth in our world. Amidst all sorts of dishonesty, false propaganda, corrupt ways of the world and the bluff of quite a few aggressive advertisements, it is the Holy Spirit who defends our cause in the world’s court. He stands by us as a close friend to protect us against this onslaught of the world. For example, how badly we need the enlightenment and defence of the Holy Spirit to understand the bluff and half-truths of the modern mass media, as well as some of the biased news in our newspapers!

5.    Response to God's Word

When the world puts the values of the gospel like truth on trial, on whose side are we – world’s or Christ’s? Do we believe that the Holy Spirit is our most powerful defender in this case? Do we consciously invoke him in faith? Do we consider the Holy Spirit as a personal friend; does he seem to be close or far away? Do we experience his presence, protection, guidance and enlightenment?

6.    A Prayer

Risen Lord, we do believe in your promise to remain with us permanently through another companion, the Holy Spirit. You fulfilled your promise when you breathed your Spirit after your resurrection. Thank you for your wonderful plan to give us such a powerful defender and protector. Grant that we may feel his presence and experience his guidance in God’s ways.  Amen.

Fourth Sunday of Easter (A)

 

Fourth Sunday of Easter (A) [Jn 10:1-10]

26.04.2026

Jesus the Good Shepherd

Readings: (1) Acts 2:14.36-41 (2) 1 Pet 2:20-25

1. Theme in brief:

The characteristics of the Good Shepherd and his faithful sheep

2. Focus Statement:

The Risen Lord who is our Good Shepherd knows us intimately, leads us on the right path and gives us life in abundance; but in order to remain as his faithful sheep we must listen to his voice, and not that of strangers.

3.  Explanation of the text

In this passage Jesus contrasts his role as the Good Shepherd with the misleading role of Pharisees and other false or wicked leaders of Israel (both religious and political). Though the words used for them, namely thieves and bandits sound offensive and a sweeping generalization (10:1, 8), they should be understood in the context of the prevailing incidents of stealing the sheep at night from the sheepfold by robbers in Palestine. This figure of speech refers to irresponsible and selfish leaders who are interested in feeding themselves than their flock – as if stealing from them what is their right. In the previous chapter, we see how the Pharisees stole human dignity from the man born blind (after he got healed) by excommunicating him from the synagogue due to their refusal to promote human welfare (9:34-35).

By custom, the sheep in Palestine were sometimes kept at night in a sheepfold which was simply an enclosure of a high wall without any roof. The shepherd used to sleep at the only entrance or gate. Naturally, the ‘thieves and bandits’ who came to steal the sheep at night could not enter the sheepfold by the gate but climb in by another way (10:1). This perhaps refers to the false way of the misguiding leaders (mainly Pharisees) in contrast to Jesus’ way of truth.

This passage has its background in the OT, in which the leaders of Israel, especially the kings are called shepherds. Prophets Jeremiah and Ezekiel pronounce God’s condemnation of the wicked rulers of Israel who are called false shepherds (Jer 23:1-2; Ez 34:1-10) and proclaim his promise to appoint faithful shepherds to tend his flock after his own heart (Jer 3:15), since God himself is the shepherd par excellence. In this passage, Jesus is claiming such a role for himself to tell us that God himself has come to shepherd his people through his ministry. Jesus’ self-sacrifice for his sheep stands out in stark contrast to the selfish and harassing religious leaders.

The shepherding role of Jesus has the following characteristics: (1) calling the sheep by name which implies his intimate relationship with his followers (10:3); (2) leading them out and going ahead of them which implies his work of guiding and showing them the right way (10:3, 4); (3) giving them freedom to come in and go out through him so that they can be saved; and (4) leading them to green pasture (10:9). Here again, there is a reference to the Shepherd Psalm according to which the Lord makes his sheep "lie down in green pastures," leads them "beside still waters," and prepares a table for them (Ps 23:2, 5). In John’s gospel this refers to the Risen Lord’s role of nourishing the faithful with the Word and the Bread of Life (cf. chapter 6).

The characteristics of the faithful sheep are: (1) listening to, recognizing and knowing the voice of the shepherd (10:3, 4-5); and (2) following the shepherd and not the strangers because of their unfamiliar voice (10:5, 8). The sheep can discern between the Shepherd’s voice and the stranger’s.

Jesus uses another metaphor by calling himself as the gate for the sheep (10:7, 9). Here he applies the custom of a shepherd sleeping in the entrance of the sheepfold to his own role of saving the sheep by protecting them from the raiding enemies (false teachers). At the end Jesus contrasts his role to give protection, freedom and pasture to his sheep with the stealing, killing and destroying role of the thief. The mission for which he comes into the world is to give his ‘sheep’ (that is, those who believe in him) a share in God’s own divine life, not in a little measure but in abundance (10:10).

4.    Application to life                     

Today’s gospel text, given in the context of Easter Season, invites us in the first place to experience the shepherding role of the Risen Lord. He is constantly with us, leading, guiding and showing us the right way. He leads us by showing us the path of service, sacrifice, unconditional forgiveness, acceptance of sufferings, etc. He opens the gate of freedom or salvation from sins for us and nourishes us with the green pastures of his Word and the Bread of Life. The custom of naming the sheep or cattle and calling them by their names – followed by shepherds/ herdsmen/ cattle-grazers in many cultures even today – implies that the Risen Lord’s relationship with us is so intimate that he knows each one of us by name. By calling himself as the gate for the sheep, he tells us that he constantly saves us by protecting us from the false teachers, misleading guides and bad companions.

In the midst of so many life-negating factors in today’s world that steal, kill and destroy life, Jesus comes to share God’s own divine life with us in abundance. Abundance of life means the abounding and overflowing quality of life and grace which Jesus came to give (Rom 5:20). It connotes the qualitative change that faith can bring in the life of a disciple. Better quality of life does not mean better food (such as fast food and instant coffee), better facilities, latest gadgets, plenty of fun and power.  It does not mean abundance of possessions, funds and motor vehicles either. Nowadays we are saving a lot of time due to electronic gadgets but are less available for others than before; hence, the quality of our life is dwindling.

Abundance of life also means the abundance of God’s qualities or God’s thoughts such as patience, peace, compassion, self-sacrificing love, etc.  Quite often we neither experience emptiness of life, nor the abundance of it. We are in between. Imagine the quality of love, service, care, compassion, attention, time and energies we should or could have given or spent for the needy, but did not. If this is the case, are we not guilt of a wasted life?  As believers, is life for us a mere existence or a life full of zeal and enthusiasm for God’s values and way of thinking? A person without enthusiasm and zest for life merely exists, does not really live.

Jesus warns us that there are many ‘thieves and bandits’ who “steal, kill and destroy” life (10:10) in our life’s journey. Human life is precious but fragile; full of promises but constantly threatened by anti-life forces, such as sorrow, suffering, massive poverty, hunger, disease and death. In modern times, human life is constantly threatened by wars and riots (religious, ethnic, political), abortion, euthanasia, international terrorism, religious fundamentalism and fanaticism, racism, threat of nuclear wars, horrible accidents, environmental destruction or degradation, etc. First of all, these can be considered as the ‘thieves and bandits’ that “steal, kill and destroy” life. Hence, "abundance of life" promised by Jesus the Good Shepherd directly contradicts the fragility and vulnerability of life or the scarcity of life, since it is everywhere plagued by countless misdeeds and acts of cruelty by humans. Sad enough, many people experience the emptiness of life rather than its abundance. In the midst of these life-stealing and life-destroying forces, we are called to uphold the supreme value and preciousness of human life and instil hope in the minds of people even in hopeless situations. We are called to be life-givers after Christ’s own heart by our compassion, care, concern, developmental work, eradication of evils, value education, etc.  

Secondly, there are persons and forces in our world that ‘steal the sheep,’ that is, steal our life. In today’s context, they could be irresponsible and selfish leaders who are interested in feeding themselves than their flock. There are some misleading leaders (both in civil society and the Church) who steal what belongs to the sheep. There are forces in the world that steal human dignity and rights and try to prevent welfare of the downtrodden. There are forces (such as biased and untruthful mass media) and bad companions who steal character, truth and moral values from us, especially from the youth and the children. Who will become a shepherd to protect these powerless sheep? Those of us who are called to be parents, religious and civil society’s leaders, council and committee members, have to examine ourselves and see whether we are shepherds after God’s own heart, or false shepherds/ leaders/ guides about whom prophet Ezekiel laments thus: they do not do anything to strengthen the weak, heal the sick, bind up the injured, bring back the strayed, seek after the lost, or to prevent their flock from getting scattered and becoming a prey to ‘wild animals’ such as bad companions, criminals and corrupt forces (Ez 34:4-6).

Traditionally, in the Church, the shepherd image of the Bible is applied to the shepherding role of Church leaders, such as bishops and priests. But in a broader sense, the shepherd-sheep metaphor can be applied to all those who are in a position of leadership in families, society and the Church, such as parents in the family, teachers in educational institutions, the members of religious institutes (especially their Superiors), and the lay leaders are like shepherds to their people.  In this sense we can say that a good shepherd is a father in the family who spends time with his children to guide and direct them; a mother who nurses, cares and supports a sick/ disobedient/ mischievous child; a teacher who teaches not only secular sciences but also human, moral and spiritual values to students; a student who goes out to visit his/her classmate who is absent in the class for many days due to illness; a friend who protects his/her friend from danger, wrong path and evil habits; a lay leader in the parish who goes out to visit those who don’t come for meetings or those who are sick and troubled… As shepherds we are called to promote the life-giving mission (10:10) of our Good Shepherd by nursing, caring, nurturing, respecting, saving, protecting and defending life, especially of the defenceless and the voiceless. In a world where sometimes human life is so devalued, today’s gospel-message motivates us to proclaim the preciousness and dignity of life, and uphold its true value.

Final question is: What type of ‘sheep’ are we – faithful or unfaithful? The qualities of faithful sheep mentioned in today’s gospel are – listening to and recognizing the voice of the shepherd by becoming familiar with that voice, and following him rather than the strangers. In John’s gospel, Mary Magdalene is depicted as a faithful sheep (disciple) who recognizes the voice of the Shepherd ((Risen Lord) immediately, as she hears him calling her by her proper name, “Mary” (20:16).The sheep can discern between the Shepherd’s voice and the stranger’s. There are so many other voices and ‘false shepherds’ (misguiding or misleading masters and leaders/ bad companions) calling us. They are the strangers whose voices are ‘familiar’ to us in our social life, but are contrary to our Good Shepherd’s. Of course, those voices become more familiar and attractive if we are not bothering to familiarize ourselves with the voice of our Good Shepherd by prayer and reflection on God’s Word. Following him means refusing to be easily swayed by the false shepherds of the world.

5.    Response to God's Word

Do we feel that we are constantly under the protection of Jesus our Good Shepherd who saves us from the clutches of false teachers, misleading guides and bad companions? Do we ask for that protection and follow the guidance of our Good Shepherd?? Are we guilty of living a wasted life by not trying to improve its quality? As believers, is life for us a mere existence, or full of zeal and enthusiasm for God’s values and way of thinking? What type of shepherds are we: good or bad, true or false? Do we steal life or promote it; lead or mislead; guide or misguide others? What kind of ‘sheep’ are we – faithful or unfaithful? Whose voice do we listen to and obey? Are we easily swayed by the false shepherds of the world?

6.    A Prayer

Risen Lord, our Good Shepherd, thank you for reminding us that we have to be familiar with your voice and recognize it amidst so many contrary voices of the world. We are sorry for the times we allowed ourselves to be swayed by false and evil shepherds due to our failure to get familiar with your voice through prayer and refection on your Word. Protect us from all false, misguiding and misleading shepherds. We decide today to remain as your faithful sheep by promoting your vision and life-giving mission. In the midst of so many life-negating factors in today’s world that steal, kill and destroy life,  give us the courage and strength to uphold the true value and preciousness of life, especially of the poor and the lowly. Amen.