Second Sunday of Ordinary Time (C)

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

16.01.2022

The Wedding at Cana

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

1.    Theme in brief

Transforming our emptiness into fullness of joy

2.    Focus Statement

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

3.    Explanation of the text

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

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

The Mother of Jesus (John’s gospel never calls Mary by her proper name), who was present there (2:1), noticed the embarrassing situation because of her sensitivity/ concern/ care for a troubled family. She reported the matter to her Son hoping that he might do something about it (2:3). Jesus responded to her with the words: “Woman, what concern is that to you and to me?” (2:4). Apparently, these words imply a reluctance to intervene or a don’t-care-attitude. But in fact they weren’t. Why Jesus replied in that manner was because his “hour” had not yet come (2:4). In John’s gospel “the hour” of Jesus is the time willed by God – for his glorification through his death and resurrection. Though his hour had not come, he performed this miracle because he must have thought it was the best moment to reveal his messianic glory and confirm the faith of his disciples. Or, Jesus must have meant that he would deal with that problem in his own way and she should not be worried about it. The very fact that Mary told the servants to do whatever Jesus told them to do (2:5), shows that she had total trust in him. She was confident that ultimately her Son would not refuse her request.

In this context, John reports that Jesus addressed his own mother as “woman,” (2:4) because he wanted to point to the role of Mary beyond blood-relationship. He wanted to project Mary as the New Eve in contrast to the old or first Eve mentioned in the creation story of Genesis. In it, Eve is called “the mother of all living beings” (Gen 3:20). By reporting this type of address, probably John wanted to portray Mary as the New Eve who was the Mother of all believers in Christ. The first woman (Eve) had co-operated with the serpent (devil) to bring sin into the world; now another woman (New Eve, i.e. the Mother of Jesus) closely cooperated with Jesus to redeem humankind from sin. Here Mary is shown to be a close collaborator in the redemptive work of Christ.

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

4.    Application to life

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

In the light of today’s gospel-message, it is good to examine whether this kind of situation is true of us. How many marriages and religious professions which began with “joyful wine” (that is, with a lot of enthusiasm and expectations) have become like empty jars of Cana and the plain “water” poured into them without any taste or joy! These empty pots of Cana as well as plain water could symbolize one or more of the following things: our deficiencies, defects of character, weaknesses, self-centredness, jealousies, disunity, dreariness (dullness) of daily routine, monotony of daily work, superficiality of faith, failure to sacrifice our self-interests to render pro-active service, shallowness of human relationships, etc. We observe that so many families and religious communities have no wine left; that is, there is no genuine love and understanding left. Today it is not wine but love, peace and harmony that come to an end when we live a life of self-centredness and individualism. And it is Jesus who can transform this situation, if we turn to him in faith and begin to live the Gospel more radically. We have to allow Christ to change what is water-like situation into joyful ‘wine.’

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

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

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

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

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

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

5.    Response to God's Word

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

6.    A prayer

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

 

Baptism of Our Lord (C)

 ORDINARY TIME OF YEAR C

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

09.01.2022

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

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

1.  Theme in brief

Our mission to serve

2.   Focus Statement

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

3.   Explanation of the text

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

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

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

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

4.   Application to life 

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

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

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

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

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

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

5.  Response to God's Word

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

6.  A prayer

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

 

 

Epiphany of Our Lord (C)

 Epiphany of the Lord [Mt 2:1-12]

02.01.2022

The Visit of the Wise Men from the East

Readings: (1) Is 60:1-6 (2) Eph 3:2-3.5-6

1.  Theme in brief

Seeking and finding the Lord

2,   Focus Statement

Christian life is an on-going process of searching for and finding the Lord under divine guidance, and after finding him offering ourselves to him.

3.  Explanation of the text

Today’s gospel begins by stating that in the time of king Herod another King of the Jews was born. At that time “wise men from the East” (2:1), popularly and traditionally known to us as “three kings”, went in search of the newborn King of the Jews, guided by a star (2:1-2). Actually, the given gospel text does not call them ‘kings,’ but wise men or magi (astrologers). Their purpose of undertaking this strenuous ‘search’ was to pay the new born King of the Jews their “homage” (2:2).

When Herod heard that the wise men had come to Jerusalem looking for the newborn King, he was shaken and frightened (2:3). He suspected a dangerous plot against him by a rival king. Hence he asked the wise men to search diligently for the child and report to him that child’s whereabouts, so that he could kill him, and not ‘adore’ him, as he cunningly said (2:8).

The magi who came from the East represent the gentile world. Their searching and finding Jesus implies that he is born not only for the chosen people (Jews), but for all. As he is the universal Saviour, now the gentiles also can search for him in faith and find him. The rising star which these astrologers (wise men) observed (2:2) can mean two things: (1) The newborn King of the Jews (Jesus) is the ‘Star’ that has risen, as it is written in the Book of Isaiah, “The people who walked in darkness have seen a great light” (Is 9:2), or (2) the light of divine guidance or revelation that led or guided them to the Divine Child.

Three contrasting issues clearly stand out in this text: (1) fear of the worldly ruler (Herod) that he may lose his power to a rival king; (2) refusal of the religious leaders (chief priests and scribes) of Israel to accept the Messiah though they had the Scriptures with them; and (3) the joyous welcome and adoration given by the gentile representatives who recognise his light. Here Matthew contrasts the rejection of Jesus by the chosen people with the faith or fidelity of the gentile wise men. He tells us three times emphatically the only intention of the wise men to undertake such a long journey was to pay him their ‘homage’ (2:2, 8, 11), which implies an act of prostration before him or adoration.

The gentile wise men were not in possession of divine revelation of the Scriptures, as the Jews were. Hence, Matthew wants to tell his readers that they received divine revelation through natural science (that is, astrology that studies the movements of the stars). But they had to confirm it through the Scriptures. Hence, the star, instead of leading them directly to Bethlehem made a detour via Jerusalem. The pundits of Jerusalem confirmed through their Scriptures that the Messiah was to be born in Bethlehem (2:4-5). What a contrast: those who were in possession of the Scriptures and were specially chosen by God to receive the Messiah, refused to believe in him or worship him; but the gentile representatives who were not privileged to be chosen by God in the beginning became models of simple faith, adoration and inner joy (2:10).

The wise men opened their treasure chests and offered Jesus the gifts of gold (owned mostly by kings) to symbolise that he was the spiritual King; frankincense (or incense used by priests during worship) to symbolize that he was the High Priest or Mediator between God and men, and myrrh (a perfume used to anoint corpses) to indicate that he was born to die for his people.

4.  Application to life

Life is a search. All humans search for happiness. They want to be relieved from all obstacles to happiness such as pain of loneliness, frustration, despair, failure and harsh realities of life. Some seek temporary or momentary relief from these problems by taking drugs, alcoholic drinks and indulging in sexual pleasures. But where is lasting happiness? We need to gain access to the reservoir or the source of true happiness. A Christian disciple believes that Jesus is this source. Therefore, he/she believes that lasting happiness can be found by seeking Jesus and finding him, or by seeking after his values such as truth, peace, salvation…. Hence, Christian life is an on-going process of searching for and finding Jesus who continually takes birth today in newer and newer forms/ ways in our world or life-situations.

This continual birth of Christ is also called his ‘Epiphany’ (manifestation), that is, revelation of his light. He reveals (manifests) himself to us in various ways and invites us to respond to his love like the wise men. The rising star which the wise men observed symbolises three different things: first, in faith we believe that Jesus himself is the greatest Star or light that has risen amidst the darkness of this world, as prophet Isaiah states (Is 9:2). Therefore, like the magi we have to always ask in our imagination as well as in all situations, “Where is the newborn King? Where and how can I find him and experience true peace and happiness which come from him?” Like the pundits of Jerusalem we sometimes refuse to accept the light of Christ and prefer to remain in darkness of sin or ungodly ways.

Secondly, in our search for the greatest Star (Lord Jesus), there are other ‘stars’ that guide or lead us in this pursuit. These ‘stars’ of divine guidance come to us in various ways – through the grace of God, an enlightenment we receive from God or his Spirit, a passage of Scripture by which God himself speaks to us, guidance of our parents/ teachers/ counsellors/ friends, or through prayer and sacraments. Strangely, these ‘stars’ could be even the poor people with whom Jesus identifies himself (cf. Mt 25:35-40), or various events of our personal and world history through which the Lord manifests himself to us. These ‘stars’ become the media through which we can search for and find the Lord.

Let us consider some of the problems of the world through which God speaks to us: global warming and climate change tell us that we must care for the Mother Earth and instead of overexploiting her resources we must preserve/conserve them; terrorists/ criminals tell us that our society must own up its responsibility towards them because it is directly or indirectly produces such people by committing acts of injustice/ exploitation/ oppression against such people or against their community; addicts tell us that their addiction does not come in bottles or drug packets, but is often a result of the emotional wounds inflicted on them and damaged personalities created in them by their families and society; civil wars and riots tell us that the governments and administration should examine whether they are the result of their wrong/selfish policies or dereliction of their duties; etc.

Our discovery of the Lord should lead us to a faith-response like the wise men – of wonder, joy, adoration and offering of ourselves (or whatever we have) to him. Today’s text invites us to adore him as the King of our hearts (symbolised by gold offered by the magi), as the High Priest who mediates between God and us (symbolised by frankincense offered by them), and as the Sacrificial Victim who is born in order to offer his life in sacrificial death for us (symbolised by myrrh). Along with these gifts we offer our whole life in an act of total surrender. We pay our homage to him as the only Ruler of our lives, as the High Priest who continually intercedes for us with the Father and as the One who enables us to join our daily sacrifices with his supreme sacrifice on the cross.

Thirdly, since Jesus is the universal Saviour, we have to become like stars to lead others to him. Today the magi represent all the people of other faiths. We are called to be both receptors and reflectors of Christ’s light. We become receptors when we receive divine enlightenment through prayer and meditation on the Word of God, and reflectors when we in turn become shining lights to others through our Christian witness. The light of Christ shines before those who do not know him through our life and witness. Our conduct either shines before them like a star or misleads them. Having received the light of faith, if we do not shed that light before those who do not have it, or if we give counter-witness (bad example), we become like the pundits of Jerusalem. Like them we have the Scriptures but are not led by its light.

Therefore, Epiphany is a great missionary feast, which invites us to share our faith with others in word and deeds (which give witness to Christ). Then we too become “a light of revelation to the gentiles” (Lk 2:32), as Christ himself was. Suppose, the personal and striking witness given by Pope Francis about simplicity among the Church leaders and her option for the poor, is not imitated by the rest of the Church and her leaders, how can the world experience a new ‘epiphany’ of the Lord?

But beware! There are ‘Herods’ (forces and groups) even today in various parts of the world, who are opposed to Christ’s values and plot to destroy them by threatening and intimidating those who stand for those values. For example, the activities of missionaries/ social activists/ voluntary agencies among the underprivileged people in the fields of education, social justice and human rights, pose a threat to those who want to exploit or subjugate them. There are people or groups with vested interests who conspire against service of the Church to the poor, the underprivileged and the marginalized as Herod did. They fear that they may lose their power or hold over the poor and downtrodden people. There is a temptation haunting missionaries and social activists whether to withdraw their services to the poor out of fear. Amidst this fear there is a question whether to remain faithful witnesses of Christ and become lights of revelation of his love, or allow the poor and the marginalized to remain in darkness. If we allow it how can we say: “The people who walked in darkness have seen a great light” (Is 9:2)? Most probably they will continue to remain in darkness. 

5.  Response to God's Word

We praise God for having revealed his Son to us and pray to him that we may manifest him to those who do not know him. Do we give witness to Christ’s values among people of other faiths in our neighbourhood and workplaces by our conduct, or give them bad example? Do we consider that searching for Christ or looking for him in prayer, sacraments, Scriptures and all situations or events is an essential aspect of Christian faith? If so, how committed are we to these faith-practices? Are we like Herod pretending to pay homage to Christ in the church or in traditional prayers, but are involved in killing/opposing/negating his values?

6.  A prayer

Lord Jesus, you are the rising Star that dispels our darkness. We adore you as the King of our hearts and offer our lives to your guiding light. Grant that we may never tire of seeking you in all situations and events. Grant that our search for you result in finding you or recognising your presence everywhere. We repent for the times we gave bad example to those who do not know you by negating your gospel-values. Like the wise men, who took a different route to return home, give us the grace and enlightenment to take a new direction in our lives so that we become better witnesses of your love.