Exaltation (Triumph) of the Cross (24th Sunday C)

 

Exaltation (Triumph) of the Cross [Jn 3:13-17]

14.09.2025

God’s Boundless Love Revealed through the Cross of Christ

Readings: (1) Num21:4-9 (2) Phil 2:6-11

1.    Theme in brief

Our victory or triumph over evil forces and death

2.    Focus Statement  

The Holy Cross of Christ is a powerful symbol of God’s boundless love for sinners and of his victory (triumph) over sin, forces of evil and death.

3.    Explanation of the text

In today’s gospel text Jesus explains to Nicodemus about his “being lifted up” at his death, resurrection and exaltation (ascension) by an analogy. He compares it with Moses’ lifting up of the bronze serpent on a pole in the desert (3:14-15). When the people of Israel were bitten by poisonous serpents in the wilderness because of their rebellion and sin, God instructed him: “Make a fiery (or poisonous) serpent, and set it on a pole; and every one who is bitten shall look at it and live” (Numbers 21:8). It was not the image of that snake set on a pole that saved them from death, but their faith in God and repentance of sins. The image of snake was only a visible reminder of a saving God who invited them to have faith in him and repent for their sins. The healing experience of Israelites was like a victory over the poison of snakes. It points to Jesus’ victory on the cross by which he has destroyed the poison of sin and defeated death. Now whoever looks at the uplifted (i.e. crucified and exalted) Christ in faith is healed from the poison of sin.

After speaking about the healing power of the cross, Jesus tells Nicodemus about the saving and life-giving power of the cross. Cross of Christ is the ultimate proof of God’s intense, pure, selfless and universal love for a world broken and damaged due to sin or evil. In the most often and widely quoted verse in today’s gospel, he tells Nicodemus, “God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life (3:16).” Yes, God loved the world deprived of his genuine love to the extent of giving his only Son as a supreme gift, and giving him up as a sacrificial offering on the cross. [Note: Biblical experts say that the word “gave” has both the meanings of giving a gift and giving up somebody]. God “so” loved humans implies that he loved them so intensely and precisely in this manner (i.e. up to the point of dying a disgraceful death on the cross). This verse points out clearly that the basic nature of love is self-giving. No doubt, Jesus’ sacrificial death on the cross was an act of total self-giving and life-giving love.

The purpose of this seemingly ‘irrational’ love is (1) to share his divine or eternal life with humans (3:16), (2) so that they may be saved by sharing his divine life (3:17). Here we come to know that God’s intention is not to allow anybody to perish eternally but have divine life through his Son (3:16), and not to condemn anybody but save all those who believe in his Son (3:17). Though God’s love is a universal gift, in order to be effective, the receivers must fulfil a condition: they must believe in his Son (3:15,16). ‘To believe’ in John’s gospel does not mean intellectual assent given to the truths of faith, but a decision to entrust oneself to Christ or to put one’s trust in him or to be personally attached to him by faith. To sum up, we can say that (1) saving people by sharing his eternal life is fully God’s initiative; (2) the motive behind such an action is his pure love; (3) that his love is so intense and (4) that his love is universal (because it is given to everyone). The word “world” in this context means all the people of the world. God’s heart is so large and generous that by giving his Son as a gift to the world, he embraces the whole of humanity – Jews and Gentiles, nationals and foreigners, saints and sinners, good and bad, just and unjust people. He gives fully without holding anything back, to the extent of letting his Son die a criminal’s death on the cross.

4.    Application to life                     

Today we honour the Holy Cross on which Christ laid down his life to save the world. By venerating the Holy Cross we venerate and adore the One who died on the cross to save us from sin and death. We praise and thank God for the three greatest merits that Christ has obtained for us by his sacrificial death on the cross: (1) salvation and a healing remedy for our sins; (2) freedom from the power or bondage of devil or evil forces and eternal death; and (3) a share in God’s divine or eternal life. Jesus did not die any kind of death but death on a cross – a capital punishment given by the Roman government to convicted criminals in those days.  In Jesus’ time a cross was considered as an object of shame and worst punishment for criminals. But now it has become for us the most powerful symbol or sign of God’s boundless love; of salvation and a healing touch from the poison of evil; of compassion of a God who did not want to condemn the world; of forgiveness of sins merited by Christ by his death on the cross; of victory over sin and death; and of hope that anyone who believes in Christ will not be condemned but saved. Today’s feast invites us to fix our gaze on the crucified and exalted image of Christ with the eyes of faith and listen to an agonizing voice from his tortured body crying out with outstretched arms: “What more could I have done for you?” How do we respond to this cry?

Among these various implications of the cross, today’s feast emphasizes more on the aspect of Jesus’ victory or triumph through his cross, because of its historical background. This feast has its historical origin in the victory obtained by Roman Emperor Constantine over his enemy when he fought with the sign of the cross inscribed on his banner and on the shields of his soldiers. He ordered this because he had seen a cross in his dream under which it was written: “You will obtain victory by the power of this sign.” Hence, on this feast day the Church presents the cross as the most sublime symbol of Jesus’ victory or triumph over sin and eternal death – a state of permanent separation or alienation from God’s love and life. Whenever we use the Holy Cross on our bodies or see it placed in churches and homes we are reminded of Christ’s triumph over sin and death through his agonizing death on the cross. The cross in itself, either made of wood or metal has no magical power to save us; it is Christ who died on it has the power to save us. We should think that this is the cross that symbolizes for us triumph or victory in various ways – of love over sin, evil, hatred and revenge; of non-violence over violence and oppression; of the lowly and the powerless over exploitation; of a loving communion and reconciliation over division and conflict; and of hope over emptiness and despair. We hope that we shall never be separated from God’s life and love even after our physical death. That is our victory over death,

Faith in the healing power of Christ flowing from his cross is like a wonderful remedy for the poison of sin. The poison of sin and its consequences continue to bite us like snakes of the desert during the journey of Israelites. We need to become more and more conscious of how this poison spreads all over our family, society, the Church and the world. The fewer children we have in our families today, the more selfish and greedy they become, since they don’t have other brothers and sisters to share what they have. The more time we save due to modern electronic gadgets and motor vehicles, the less time we have for people or for human relationships. Our society’s ‘worship’ of secular values such as power, status, success and achievement at the cost of others poisons genuine love. Secularization is a poison or virus that comes from outside and infects us from within killing all the age-old personal, family and community values. Exaggerated individualism leads to disinterest in building up communities and fraternity. Christ’s cross invites us everyday to win a victory over sin, selfishness and other evil forces mentioned here through self-sacrifice and renunciation. Do we accept this invitation?

Though Christ has defeated the devil – who personifies all the evil in the world -- completely by his resurrection, our victory over the devil is not yet complete. Our fight against him and his forces will go on till our death. But in this struggle we are not alone. The Risen Lord’s power is always at our disposal to win a victory over the devil. If we fight it alone, we may lose the battle; but with Christ’s strength we can win. The triumph of the cross symbolizes our triumph over forces of evil with the power of Christ. As long as a strong faith in the power of the Risen Lord who has defeated the Satan is lacking, Christians belonging to certain ethnic groups will still remain under the constant fear and grip of evil spirits, witches and sorcerers. In such cases, superstitions imbibed from one’s culture will continue to predominate over faith and science. We need to strengthen the faith of Christian disciples to believe that neither the evil spirits nor witches/sorcerers can do any harm to those who firmly believe in the power of the Risen Lord. Only a strong faith can triumph over the fear-complex generated by witchcraft and magical spells.

The cross speaks to us about a God who loves us so intensely that he does not mind permitting his Son to suffer a painful, humiliating and disgraceful death on a cross. The cross teaches us the meaning of suffering in life, which normally we try to avoid. Sometimes we may have to walk the way of the cross such as experiences of a serious illness, an accident, a sudden death of a loved one, depression, rejection, etc. When this thing happens to us this feast invites us to exalt our crosses by finding meaning in our suffering, and not reject them by complaining against God and everybody or everything else, as Israelites did in the desert. It is up to us either to embrace them by accepting sufferings and by making sacrifices or self-denial for our own and the world’s salvation, or to refuse them. By refusing them, we not only refuse God’s love but also condemn ourselves (3:18)! The cross gives us the hope that those who take God’s grace as the only ultimate ‘medicine’ for suffering can experience a healing touch and liberation.

5.    Response to God's Word

What does the cross of Christ which we use and display so often mean to us? Is it only a decoration and a custom, or symbolizes something very personal and meaningful to us? Do we experience a struggle going on within us against the forces of sin and evil? How does the message of the cross help us win a victory or triumph over these forces?  How does the poison or virus of secularization, individualism and apathy towards community building adversely affect us? When misfortune and suffering comes, do we embrace the cross or refuse it?

6.    A prayer

We adore you, O Christ, and we praise you, because by your holy cross, you have redeemed the world. We thank you for the healing, saving, life-giving power of your Holy Cross. Grant that we may win a victory over sin and evil forces with this power. Save us from the ‘poison’ of sin and eternal death. Amen.

23rd Sunday of Orrdinary Time (C)

 

Twenty-third Sunday of Ordinary  Time (C) [Lk 14:25-33]

07.09.2025

The Cost of Discipleship

Readings: (1) Wis 9:13-18 (2) Philem 1:9-10.12-17

1.    Theme in brief

      The cost of discipleship: radical detachment

2.    Focus Statement

The following are the conditions to follow Christ: placing his values above everything else including one’s family ties and life itself; acquiring an attitude of self-sacrifice; and detachment from worldly possessions.

3.    Explanation of the text

In today’s gospel text, Jesus instructs the large crowds that were travelling with him on the road to Jerusalem about the three conditions that are necessary to follow him: (1) ‘hating’ one’s family members and even one’s life itself (14:26); (2) carrying one’s cross and following him (14:27); and (3) renouncing all worldly possessions (14:33). He spells out in clear terms that Christian discipleship involves an absolute allegiance and loyalty to him over one’s own family members, over one’s self-interest, and possessions.

The Bible scholars tell us that the harsh expression used by Jesus while instructing his followers to ‘hate’ one’s family members (14:26) does not have the same meaning as in our languages, that is, an intense dislike or revulsion towards them. It is a typical example of the habit of exaggerating a point in Semitic languages in order to stress it. Actually speaking, Jesus calls his disciples neither to hate their families and blood-relations, nor their very lives in the literal sense. This expression refers to the primary allegiance or a higher preference which disciples must give to Jesus over their own families. He tells them to place their loyalty to him above their family loyalties. Here Jesus invites them to love their families less than him when it comes to choosing certain principles or values. In other words, he asks them to prefer him and his values over the family ties or blood relationships, when they are violated or negated by their own family members. This is the way he spells out the single-minded commitment and devotion required of the one who would follow him all the way.

Next, Jesus explains that discipleship consists in following him by "carrying the cross" (14:27). Naturally, this points to the renunciation of self-interest and willingness to make sacrifices for his sake or for the sake of the gospel. In short, he spells out the conditions to follow him in clear terms: to place him and his values above everything else including one’s family ties (father, mother, wife, children…) and life itself; to make self-sacrifices; and to be detached from possessions (14:33).

Jesus tells two brief parables to illustrate the cost of discipleship and giving up everything for his cause. Through the parables of the tower-builder and the warring king, he explains that Christian discipleship is like building a tower and fighting a war, both of which need careful planning,  preparation and perseverance (14:28-32). The first one speaks about a tower-builder who fails to estimate the actual cost of the tower when he lays the foundation. If he fails to complete his project due to lack of funds, he will have to face ridicule from all who see the unfinished structure (14:29). What Jesus says here is that it is better not to begin building a tower (that is, follow his way of life), if one is not willing to sit down first (that is, reflect) and estimate the cost (that is, detachments and sacrifices involved in following him).

The second story is about a king who needs to make an assessment whether he will be able to wage a war against his rival king who comes to fight with twenty thousand soldiers when he has only ten thousand (14:31).  In that case, the wisest decision he should make is to negotiate with his enemy by sending a delegation before he comes face to face with his army (14:32). It is better for him not to think of waging a war against a rival king if he does not have the strength of more than twenty thousand soldiers possessed by the rival. All the half-hearted decisions and miscalculations to follow Christ will have the same result – his disciples will become the laughing stock of everybody and lose the battle even before it is fought (14:29, 31). What he means is: if one is not in a position to complete the journey of discipleship, it is better not to begin it at all. There is no room for half-hearted following; it is all or nothing.

4.    Application to life 

Business people attract their customers by highlighting the merits of their products because they have to sell them to maximum number of customers. Like those commodities, Christianity is not on sale. Today Jesus reminds us that it is not a low-cost and low-risk product.  He does not attract people by offering them better features and more comforts at lower cost like businessmen. Today’s gospel challenges this mentality outright and makes Jesus’ disciples fully aware of the high cost of the decision one makes to follow him against the expectations of low cost and greater comforts.

Jesus makes his call to discipleship neither very cheap nor too easy, nor one more hobby. It carries a high price-tag. Those who decide to follow him should count the cost. He clearly spells out its demands, costs and consequences. Thus his call to discipleship is both a gift and a task. Though he calls us out of his love, he also has costly demands. Jesus was not interested in attracting disciples just for increasing the number of his followers. Today’s gospel implies that he wanted to turn away all half-hearted followers and expected them to be persons of serious commitment and devotion to his cause. He even hints that they should re-consider their decision to follow him because of the high cost involved. He wants his followers to allow the absolute love of God to penetrate and influence all other human love and relationships. He explains to his disciples that following him (= Christian discipleship) involves the surrender of the whole life to him and for his cause. Hence, today’s gospel is a bitter pill to those who live their Christian faith half-heartedly.

Jesus wants that we should put the cause of God’s Kingdom above blood-relationships, self-interest and possessions. Let us take the first condition for discipleship: one must be willing to be detached from family ties and be exclusively attached to his Person. Attachment to one’s family, self-interests and possession can become a stumbling block to following him with total commitment. For this radical detachment he uses the expression of “hating” one’s father, mother, wife, etc. As we have explained above, it does not mean literally hating them or breaking off all family ties and affections. What it means is anyone who stands on the way of radical (serious) commitment to Christ and his cause (that is, the Kingdom of God), even if they are one’s own family members such as father, mother, wife, children, etc., must be disobeyed or disregarded. It is possible that sometimes our natural affections towards our near and dear ones may stand on the way of following Christ wholeheartedly. In such cases one must be willing to hurt one’s natural sentiments and affections towards one’s family members. At that time Christ and his values are to be preferred over family ties and blood-relationship. If we want to be really faithful to Jesus, we must be ready to incur the displeasure of our family members. Commitment to Jesus should be considered above everything else, including family ties and even one’s own life.

Jesus makes it clear that those who follow him radically may occasionally have to enter into conflicts with their own family members who follow him superficially or have no regard for his values. For example, suppose our parents, spouses and family members or relatives advise us to take bribes or misappropriate public funds, we have to decide whether to follow their advice or Jesus’ values of honesty and integrity of life. Suppose a husband pressurizes his pregnant wife to undergo an abortion, or abort a female foetus (in those societies where girl child is not welcome) after a sex-determination test, she has to decide whether to follow her conscience by upholding the dignity and sacredness of life or listen to her husband’s suggestion. Suppose our family members advise us not to take up any Church leadership or community service where there is no remuneration but only opposition and criticism from disgruntled members, we have to decide whom we are going to listen to. This can happen not only in families but also in religious life and priesthood. Since religious life is a radical way of following the Lord, a conflict of interests, priorities and choices can arise in religious communities between those who want to live it really radically and those who want to dilute this radicalism to a great extent.

Our conscience is a great guide in deciding to follow Christ’s values in various situations. As A.P.J. Abdul Kalam (the late President of India) says, our conscience is our inner voice that rises in protest whenever anything is thought of or done which is contrary to righteousness (cf. his book “Indomitable Spirit”). As Christian disciples, for us righteousness means following the gospel values for which we need to train our and our children’s conscience. Abdul Kalam says that we have become deaf to the voice of our conscience and insensitive to its prick due to rampant corruption. We are learning to accept, especially in developing countries, corruption as a way of life. How far is this true of us? A number of people would be happy if the Church leaders would forget about Christ’s uncompromising demands and present a ‘little sweet’ Jesus. Some of them would celebrate if the present Pope would permit gay marriages, divorce, re-marriage of divorcees, etc. 

But Jesus does not sugar-coat his message. According to him, even those things which we consider very valuable and dear to us – life, family affections and possessions are to be sacrificed, if they are obstacles to follow him. It is precisely when we decide to follow him radically by preferring him over blood-relationship the shadow of the cross follows us – we become objects of ridicule, criticism, opposition, non-cooperation, etc. That is why Jesus puts another condition to discipleship, namely, their readiness and willingness to carry their crosses. In this context, the cross symbolizes all the hardships, suffering, humiliation and sacrifices involved in following the Lord in a radical manner. He wants that we should die to self-interest and allow God to be our greatest driving force.

Further, through two brief parables Jesus compares discipleship to a building project that requires careful planning and sufficient resources, and to a battle against all anti-kingdom forces. Instead of deciding to follow him under sudden impulse or emotion, we have to make a mature deliberation and calculation. We should have enough spiritual resources to walk till the end (till the way of the cross). A half-hearted Christian may become a laughing stock like the foolish house-builder who left the building half done due to his miscalculation of the actual cost. Another way of leaving the building of Christian life half-complete is just avoiding evil, but not doing any good to those from whom nothing is expected in return.

Today, the Lord tells us to count the cost before taking up important responsibilities, or entering into various states of life. Think of the cost we need to count before launching into married, ordained or religious sates of life, or before assuming major leadership roles. Imagine the initial enthusiasm we had when we first got married or entered into religious life or joined an organization. Though the elders and preachers had already made us aware or cautioned us about the sacrifices involved in these life-long commitments, we had no experience of the sacrifices involved. Now after facing trials and hardships, we have to ask ourselves whether we have sufficient resources (that is, psycho-spiritual stamina) to persevere and complete our life’s mission till the end with a sense of fulfilment. We have to consider seriously the sacrifices and challenges involved in the vocations we choose and the responsibilities we take up. Any half-heartedness in these matters, may lead to betrayal of relationships and trust, and consequent ridicule by the public.

5.    Response to God's Word

Are we ready to face the displeasure and opposition of our family members by not following their advice, life-style and behaviour which we (in conscience) think go against Christ or his values? Do we cultivate a ‘culture of silence’ in our families and communities when Christian values are trampled upon because of the fear of hurting/displeasing those who are dear or superior to us? Do we become fence-sitters in those situations, refusing to take any side? Do we become deaf to the voice of our conscience when on own family members/ relatives/ friends advice us to disregard its pricks?

6.    A Prayer

Jesus, today you tell us that we should prefer you and your values over our family ties and even our own life and possessions. You want that we should not mind displeasing our own near and dear ones to follow you and the voice of our conscience. Since we find this teaching so hard to follow, we have failed to observe it several times. May our decision to follow you in our state of life be deliberate, mature and well calculated, no matter what the cost is or how heavy the cross is. Deliver us from all half-hearted and mediocre commitments. Amen.

22nd Sunday of Ordinnary Time (C)

 

Twenty-second Sunday of Ordinary Time (C) [Lk 14:1.7-14]

31.08.2025

  Humility and Hospitality towards the Poor

Readings: (1) Sir 3:17-18.20.28-29 (2) Heb 12:18-19.22-24

1.    Theme in brief

Humility of heart and disinterested service

2.    Focus Statement

God’s invitation to the ‘banquet’ of his Kingdom should be responded with humility of heart and a motive to serve the poor and the marginalized without hankering for any reward or repayment from their side.

3.    Explanation of the text

According to today’s gospel passage, when a leader of the Pharisees hosted a dinner party for Jesus on a Sabbath day, people were watching him closely whether he would take the first place of honour as was the custom of eminent persons in their society (14:1). If he did, they would get a point to belittle him. In their minds Jesus was already a sort of ‘celebrity’ because of the miracles he performed. Hence, he would take the front seat. But Jesus too was observing closely how the invited guests were vying for places of honour among themselves (14:7). They thought if they could get the best seats nearer to the host they could show off their superior status. 

Jesus used his observation to tell them a parable (14:8-10) about the right conduct of those who are invited by God through him to another ‘banquet,’ that is, the banquet of the Kingdom of God. Since it is only a parable, it is not to be taken in a literal sense as a code of conduct or protocol for today’s social functions or dinner parties. In it Jesus hints at the Pharisees for their hankering for the first and the best seat on such occasions. He points out their tendency to seek honour and attract attention from the public. On the other hand, the conduct or attitude of those who welcome the Kingdom of God should be just the opposite. They must be willing to “go and sit down at the lowest place” (14:9), that is, be humble enough to admit their unworthiness and smallness before God. Thus, the essential condition to be admitted into the ‘wedding banquet’ (or joy) of God’s Kingdom is humility to acknowledge one’s nothingness (symbolized by last place) before God and renounce all self-reliance.

Further, Jesus tells his host (leader of the Pharisees), when he hosts a banquet, not to invite four groups of people, namely “friends, brothers, relatives and rich neighbours,” whose company he will enjoy the most (14:12).  Instead, he should invite the other four types of people, namely “the poor, the crippled, the lame and the blind,” whose company he will not enjoy (14:13). The reason is obvious: the first category of people may return the favour done to them because they have the resources to do that, whereas the poor and the differently-abled persons are totally incapable to repay any service or act of charity done to them (14:14). Therefore, it should be done with the supernatural motive of love for such people without expecting anything in return. Jesus’ idea of radical inclusion goes against social expectations of repayment of honours and favours done to others. He wants that this social norm should not govern life in his new society called the Kingdom of God. He declares those who do so “blessed” because God himself will repay such generosity at the "resurrection of the righteous" (14:14).

Hence, ‘the righteous’ who will be aptly rewarded are those who share their food and goods with the socially disadvantaged and the disabled by inviting them for table-fellowship. This reward is hinted earlier also in this parable, where the Host (God) takes the initiative to invite the one who sits at the lowest place (one who is humble) with the words: “Friend, move up higher” (14:10). It is God who lifts up the lowly by honouring, exalting and rewarding the humble of heart (14:11). Mary’s Song of Praise called ‘Magnificat’ also echoes this nature of God: He humbles and scatters the proud and brings down the powerful from their throne (cf.1:51-52),

4.    Application to life

Today’s gospel is a good antidote to all forms of pride and self-glory that is in our human nature. It also goes quite contrary to “higher-middle-lower class or caste” mentality in our society. Through this teaching Jesus calls on us to act contrary to the "payback" mentality prevalent in the world – that is, doing good and showing generosity only towards those who are able to return the same favour to us. Our human society quite often rewards the ‘haves’ with name, fame, honour and favours, whereas the ‘have-nots’ are further deprived. It is also a common practice to give great honour to the most eminent and distinguished guests in social functions and banquets. Normally ordinary people are ignored on these occasions. Seating arrangements are also made according to higher and lower status. There are also persons who demand such honour and preferential treatment from others. Today’s gospel reminds religious leaders, if ever or whenever they do this, there are people who watch them closely, just as they watched Jesus closely (14:1). All church leaders should be aware that they live in a sort of ‘glass houses’ and all eyes are on them because of their position.

In today’s gospel Jesus tells us to go counter to the prevailing culture in our society by putting the last ones first, and live our life of discipleship with a difference, instead of blindly copying the ways of the world. Thus, he invites us to build up counter-cultural communities that go against the normal social pattern by giving the marginalized people also first place. The joy of living in this type of communities is the joy of the Kingdom of God, which is compared to the taste of a wedding banquet in all the synoptic gospels. In today’s gospel also, by using the symbolism of a wedding banquet Jesus alludes to the type of conduct expected of those who are invited by God through him to the banquet (joy) of the Kingdom of God.  

Thus, Jesus advocates humility as a characteristic mark of God’s Kingdom. What is humility? Humility is an attitude of the mind because of which we admit that we are all sinners or forgiven sinners; admit our human limitations and weakness before God and others;  rely not on our strength alone, but on God’s; and recognize that we are continually in need of his mercy and forgiveness. Humility is nothing but an awareness that all that we are and all that we have is God’s gift. St. Paul tells us, “What do you have that you didn’t receive (1 Cor 4:7)?” Humility is neither underestimation of our talents, gifts or powers nor is it their overestimation. As Fulton Sheen says, it is the recognition of gifts as gifts, faults as faults. The problem with us is we readily accept gifts as gifts but refuse to accept faults as faults because of our ego or pride.

Our gifts are not meant for self-glorification and sidetracking the poor and the powerless but are to be used for their service also besides our own welfare. Humility is an attempt to see ourselves as God sees us. It is a realization that spiritually we too belong to the four categories mentioned by Jesus in today’s gospel: poor, crippled, lame and blind (14:13). We need to realize how poor we are spiritually (if not materially), how crippled and lame we are to walk on God’s ways unless helped by him, and how blind we are unless the he gives us the light of faith. St. Paul speaks about the striking example of humility set by Jesus in six steps when he became a human person (Phil 2:7-8): (1) He emptied himself; (2) took the form of a slave; (3) was born in human likeness; (4) was found human in appearance; (5) humbled himself; and (6) became obedient to death, even death on a cross.

Humility advocated by Jesus is a virtue that has social overtones. He advocates a form of humility which should lead us to reach out to the needy, the disadvantaged, the powerless and the marginalized people of our society with works of mercy. We need a great deal of humility to serve the lowliest, the poor, the outcasts and the least of our brothers and sisters freely without expecting anything in return, let alone looking for any reward. Our humility should lead us to associate with those whom our society considers low class/ low caste or outcast people and give them honour and dignity instead of honouring only the distinguished people and the dignitaries. He tells us to honour and give preference to those whom our society tends to ignore or disregard. If God goes out in reaching to the least ones through Jesus, his disciples too must reach out to such people without seeking any special honour for themselves.

In order to promote God’s Kingdom on earth, Jesus asks us to renounce any kind of self-reliance and pride and be willing to take the lowest or last place, i.e. to be humble. Symptoms of pride in humans are: arrogance, self-importance, aggressiveness, self-righteousness, domination, ostentation (showy or pompous behaviour) and assertion at the expense of others. Think of the competition among neighbours and relatives to show-off by throwing costliest parties or dinner for the birthday, First Holy Communion and wedding of their children! Think of the amount of food wasted during some of those parties/celebrations when so many poor people go hungry! An arrogant person thinks: “What I say is the right thing; all must agree.” We come across some leaders both in secular and religious/ spiritual fields who become ‘unteachable’ because they think they know everything or have heard this before. A proud person’s behaviour and attitude give the following impression: “Glory to God in the highest heaven and glory to me here on earth!” While singing ‘Gloria’ during the Holy Mass such a person says, “You alone are the Lord,” but later in behaviour and action that person shows, “I alone am the Lord!” We have to be constantly on our guard and wage a war against these aspects of our ‘animal instinct’.

The modern world considers humility as foolishness – accepting defeat, giving up the fight, running away from confrontation, allowing the opponents to have an upper hand, etc. On the contrary, it tells us to prove that we are worth something or we are also not less than anybody else. In a world of cut-throat competition, aggressive marketing and self-assertion, Jesus’ teaching on humble service for non-influential and marginalized people also seems to be equally foolish if it is not done with a supernatural motive. The poor in our neighbourhood or area are not in a position to repay many of the services which we render in our personal capacity (as a charitable deed) or through social work projects. We need to examine ourselves whether our service to the poor has ulterior motives such as collecting money or getting a social work project passed in the name of the poor only to misappropriate the funds for ourselves, or to gain a name, fame, honour, prestige and reward for ourselves.

Since we cannot repay the goodness of the Lord towards us, we also should not expect the poor people to repay us when we invite them to “taste the banquet of love.” Jesus wants us to serve the poor without any hope of reward and leave the recompense to God. The Master will come and tell us to move up higher (14:10) when ‘award giving ceremony’ comes at the “resurrection of the righteous” (14:14). Jesus’ calling those who invite the underprivileged “blessed” (14:14) sounds almost like an additional beatitude to the ones given in Mt 5:3-10: “Blessed are those who serve the poor and the socially disadvantaged without expecting anything in return, for they shall get their reward at the resurrection of the righteous.”

5.    Response to God's Word

Are there symptoms of arrogance, self-importance, domination, ostentation (showiness or pomp) and self-assertion at the cost of others in us? Do we think humility is not possible in modern competitive and aggressive society and just dismiss this idea? Are we victims of showy and ostentatious or grandiose behaviour during social gatherings? Were there moments in our life (especially in the life of those who are called to assume leadership roles in the Church and society) when we felt offended, hurt, slighted and sidetracked because we were not given a prominent place, not offered a front seat, or our name was not mentioned…. How did we react to those situations? Do we consider our service/charity to the poor is our way of repaying the Lord’s goodness and kindness to us? Is there a hidden agenda in our social work projects that result in misappropriation of funds?

6.    A Prayer

Jesus, you emptied yourself by taking the form of a slave and humbled yourself to the point of death on a cross.  We humbly admit how poor we are spiritually, how lame and crippled we are to walk on God’s ways, and how blind we are unless you gives us the light of faith. We repent for the times we were arrogant, aggressive, showy, and assertive at the expense of others. Give us the generosity to render service to the lowliest, the poor and the least of our brothers and sisters freely without expecting anything in return. You alone are our greatest reward. Amen.

21st Sunday of Ordinary Time (C)

 

 Twenty-first Sunday of Ordinary Time (C) [Lk 13:22-30]

24.08.2025

Entering through the Narrow Door

Readings: (1) Is 66:18-21 (2) Heb 12:5-7.11-13

1.    Theme in brief

To strive for one’s salvation

2.    Focus Statement

Only those who strive to walk through the narrow door of sacrifice and suffering and seize the present opportunity given by God will be saved.

3.    Explanation of the text

According to today’s gospel, as Jesus was heading towards Jerusalem, someone on the way asked him whether only a few would be saved ultimately (13:23). Instead of answering that question directly, Jesus made use of the occasion to teach three great lessons about the requirements to attain salvation: (1) striving hard or making serious efforts to attain it because of the narrowness of the door (13:24); (2) the urgent attention to be paid to attain it because of the shortness of time left for the door to be shut (13:25); and (3) careful examination of our hearts to see whether we really live by the values of the gospel, because once the door is shut it will be shut for ever (13:28-30).

May be the question asked by a certain follower was a wrong question. He should have asked not how many will be saved, but how can one save oneself. Jesus said that salvation required an earnest ‘striving.’ The Greek word used for striving implies the great efforts, struggles and agonizing exercises done by athletes to win their medals. This sort of rigid exercise is needed to attain salvation because the door is narrow and exclusive, and not wide enough to include everybody. Here Jesus might have referred to himself as the one and the only door through which one could reach the Father. This corresponds to what he says in John’s gospel that he is the way, the truth, and the life. No one comes to the Father except through him (Jn 14:6). Or, in another place he says: “I am the gate. Whoever enters by me will be saved” (Jn 10:9).

By asking his followers to enter through the narrow door or gate, Jesus also might have referred to the sacrifices, suffering and trials involved in following his way that led to salvation. The very fact that Luke placed this saying of Jesus as he was heading towards Jerusalem to suffer and die a sacrificial death on the cross (13:22), indicates that a disciple should be willing to walk through the same narrow path. Here Jesus might have referred to what he had said in another place: Attainment of salvation does not depend on calling him ‘Lord, Lord,’ but striving to do what he tells his followers to do (Lk 6:46). It involves not only coming to him and hearing his words but also acting on them (Lk 6:47). It also involves walking with him to Jerusalem (as he himself was heading towards it at the moment) to face suffering. He said that salvation required hard efforts because many would try to enter but would not succeed (23:24). Why? The reason was that Jesus did not know them really though they ate and drank with him (23:25-26). They knew him only casually, but were not so intimate with him. They did not take the gospel to heart and never bothered to be constantly converted to its values.

Though the door to salvation is very narrow, it is always open and there is a possibility of entry for everybody because of the ample opportunities given by God. But when all opportunities are exhausted, finally it will be closed. Once the door is shut, any amount of pleading that one was physically close to Jesus, ate and drank with him ( probably refers to Eucharistic meal) and belonged to a particular race would not work (13:25-27). In spite of all these privileges, the Lord would not remember even where the knocker at the door came from (23:25). Here Jesus might have referred to his second or final coming to judge the world at the end of time. In God’s heavenly Kingdom there would be the great patriarchs – Abraham, Isaac and Jacob – and all the prophets (13:28), not because of their status as patriarchs and prophets of Israel but because of their faith-commitment. Besides, there would be people from east and west, north and south (13:29). These late-comers from all nations were the Gentiles with whom the Church’s mission was very effective (in Luke’s community). But many among the first-comers who thought their ethnic origin or lineage or religious traditions would guarantee a seat for them would lose it. Instead, the people whom they despised and rejected – tax-collectors, sinners and Gentiles – would gain their seats because they entered through the narrow door that led to Truth and Life (Jn 14:6). Thus, some of those who were considered last would become first to enter God’s Kingdom and some of those who were called to be the first would become the last ones (23:30).

4.    Application to life 

Jesus tells us in today’s gospel that we should not be very casual about our salvation so as to give it a half-hearted attention. Instead, we should feel the pinch of struggles and sacrifices involved in attaining it. It is like the efforts involved in entering through a narrow door. If you ask the athletes who win a gold medal in Olympic Games about the secret of their success, I am sure, none of them will say: “I took it easy. It was a great fun like eating a piece of cake.” All of them must have kept the gold medal as the focus of their life and gone through rigorous and ‘agonizing’ exercise to achieve this goal. The word used in Greek language in today’s gospel for ‘striving’ to win salvation also means ‘agonizing’ efforts like striving after this Gold Medal.

Though the Kingdom of God or salvation is a free gift of God offered to all, including the worst of sinners, we have to respond to it by repentance and sacrifices. Living out our faith in Jesus often involves a struggle and walking the narrow way of the cross, sacrifices and trials even up to Calvary. We must make ourselves worthy of the gift of salvation by struggling to overcome evil with good all throughout our lives. We have to strive or struggle at all moments to make a decision in favour of Jesus. When we decide to stand by Christ’s values at any cost, sometimes we have to enter through the narrow door of opposition, ridicule, sacrifices, loneliness and lack of support. To resist secular values such as materialism, consumerism, power-mongering, money-mindedness, status, etc., we need to everyday strive to say ‘no’ to these values, be willing to swim against the general current and walk through the narrow door of sacrifices or suffering. It is going to be a fight – a painful strife or struggle against all the anti-Christ or anti-gospel forces in the world. We have to combat against not only all the worldly or secular forces outside us but also our own sinful nature (or to use St. Paul’s language, the forces of the “flesh” inside us). There are friends, companions and ‘well-meaning’ neighbours and relatives who tell us: “There is nothing called sin. Nowadays, who bothers that ‘religious stuff.’ All are doing that thing you call sin.” Jesus asks us to strike at the root of our indifferent attitudes and tendencies towards making compromises with the worldly standards.

It is not enough to have a causal acquaintance with Jesus. Nor is it enough to say that we are regular church-goers and pay your dues to the church unfailingly. That does not earn for us a free pass to enjoy eternal salvation. We need to enter into more and more, deeper and deeper intimacy with him and grow day by day in holiness. Instead of trusting in our own merits of church-attendance and saying “Lord, Lord” mechanically, we are called to trust in Jesus who is the only ‘Door of Salvation.’ This will surely involve a daily ‘striving’ or struggle against all the anti-gospel or worldly forces. More than making efforts to know about Jesus we need to know Jesus by trying hard to practice his gospel-values. Till the end of our days on earth, each day we should strive to enter through that narrow door, the door of unshakable faith in God and service to humanity as taught and lived by Jesus. This is the sure way of earning a ‘seat’ in God’s Kingdom to sit at table with Abraham, Isaac, Jacob and all the prophets (13:28).

Our struggle to attain salvation also involves a regular approach to Jesus as broken-hearted sinners and begging for his mercy by repentance. We should keep our struggle alive and active till the Lord will one day shut the door of our life as he comes to judge us. Salvation is not a light matter; it requires hard efforts and an urgent attention! Therefore, instead of asking about other people, “Will they be saved?” each one of us must ask whether I will be saved. Today’s gospel invites us not to remain a Christian for name’s sake and superficially attend church out of routine or for social respectability, but to be converted to the way of the gospel so that we shall not be shut out at the end. Therefore, today Jesus warns us not to falsely assume that we shall automatically become members in the kingdom of God just because we are baptized and claim to be Christians. Heaven is not guaranteed to us just because our name is written in the baptismal register, or we proclaim Christ’s name in preaching and worship or participate in the Eucharist (or to use the gospel words, eat and drink with him, 13:26). If we spend one or two hours with Jesus on Sundays and stay far from him rest of the days, we will not be easily recognized by him because of lack of familiarity./.

The Jews in Jesus’ days wrongly assumed that they would automatically be included in the Kingdom of God just because they were descendants of Abraham. Many of the Jewish rabbis held the view that all Israelites would be saved except a few who were deliberately breaking God’s laws. Jesus tells his listeners in clear terms that their position as chosen people does not automatically guarantee their entry into the Kingdom of God. Secondly, he states that that many Gentiles “from east and west, north and south” (that is, from all nations) would gain membership in God's Kingdom. But the chosen people could be excluded if they refused to strive to enter by the narrow door or the only door, that is, himself. 

If that is the case, will it be different for religious leaders of our times? Just as Jesus said that the Jews were wrong in their assumption, he tells us also the same. The same thing may happen to us if we do not make efforts or sacrifices to live the gospel seriously. Finally, when the door will be shut, any amount of knocking at the door saying, “Lord, open to us,” will get the only reply: “I do not know where you come from” (13:27). So now is the best opportunity for us to grow in holiness and move from casual acquaintance with Jesus to a personal and intimate relationship with him, to move from negligence to careful attention to our spiritual growth. The stakes are so high and irreversible. Another danger for us – especially for those among us who have gone through long years of religious training in the fields of theology and spirituality – is to relegate religion to academic and theoretical discussions only, or to take it rationally on head-level only. It is not enough to listen to spiritual talks and homilies to get new ideas to preach to others, but we must apply its contents first to our own lives.

We are often tempted to avoid this narrow road (door) and prefer to walk through a broad way of pleasure, worldliness, opportunism, comfort and convenience. It is something like the pleasure of driving on the ‘Four-lane Highway’ and avoiding the narrow lanes. All of us are so much attracted to the modern ‘comfort culture’ that we cannot suffer even the little inconveniences, discomforts and hardships which our ancestors were used to. Our comfort culture leads to the following highway as opposed to the narrow way of Christ: avoidance of all hardships and sacrifices to realize our life’s mission; unwillingness to take even smaller risks or to suffer for a cause; a desire for seeking guarantees and securities before venturing into any new field of activity; refusal to go to places where all the modern comforts and facilities are lacking; and compromises with corrupt ways of the world in order to avoid personal inconveniences and troubles.

5.    Response to God's Word

Do we experience the struggle or fight in our minds, families and workplaces when we have to resist secular values in order to be faithful Christian disciples? Is there a tendency in us to avoid or evade all crosses (sacrifices) and selectively follow only those teachings of Christ that suit us or are convenient to us? Have we become victims of modern ‘comfort culture’ in such a way that we always look for personal comforts and conveniences at the cost of others? Are we ready to sacrifice some of our comforts for the sake of a noble cause, social service, promoting gospel values and opposing evil forces?

6.    A Prayer

God of salvation, you want that we become worthy of your gift of salvation by struggling to overcome evil with good throughout our lives. Give us the strength to uphold Christ’s values in the midst of secular values.  Give us the courage to enter through the narrow door of opposition, sacrifices, suffering and lack of support in order to live out our faith in Christ. Grant that we may take the present moment seriously as another opportunity given by you to be converted  to the gospel values before ‘the door is shut’. We make this prayer through Christ our Lord. Amen.