Come. O! Holy Spirit Acts 2:1-11; 1 Cor 12:3b-7,12-13; Jn 20:19-23 (8 Easter/ C)

 

Come. O! Holy Spirit

Acts 2:1-11; 1 Cor 12:3b-7,12-13; Jn 20:19-23 (8 Easter/ C)

The apostles spoke in different tongues and proclaimed the wonderful deeds of God. Alleluia.

The season of Easter concludes with today’s celebration, the feast of Pentecost. The word Pentecost originates from the Greek word “pentēkostē”, meaning “fiftieth”. Likewise, “penta” means “five”. The word “Pentecost” reflects the harvest festival “Shavuot” in Judaism. Following the Jewish culture of worship, Christianity marks the celebration of the “fiftieth” day of Easter. The Mother Church celebrates the descent of the Holy Spirit upon the Apostles gathered in the upper room in Jerusalem. She celebrates the harvest of Christ’s values produced by his Spirit, the Holy Spirit. Many things in our universe are real, even though invisible to our naked eye. What we see with our eyes is only a fraction of our physical world. The Holy Spirit belongs to the spiritual world, and it cannot be seen with our physical eyes.

The fruit of the Holy Spirit created a new human condition in the disciples and fostered unity. When arrogance led people to challenge God by building the Tower of Babel, God confused their languages so that they could not understand each other (Gen 11:1-9). But at Pentecost, he made all people of diverse origins and languages understand the language of the Apostles.  When the Apostles were gathered with the Virgin Mary in the upper room, “…suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them” (Acts 2:2-3). This explains the word “Ruah” in the Hebrew language.

All the Apostles were filled with the Holy Spirit and began to preach boldly. Those men, once fearful, were transformed into courageous preachers who never feared imprisonment, torture, or martyrdom. The Holy Spirit helped build the community of “love, joy, peace, patience, kindness, goodness, trustworthiness, gentleness, and self-control” (Gal 5:22). Spirit helps us in our weakness (Rom 8:26) and enables us to grow in spiritual freedom from doubt, fear, and slavery to our unruly desires (2 Cor 3:17; Rom 8:21). The Spirit instructs us in living according to God’s will and consecrates us in the truth (Jn 17:17), transforming us internally.

Basil the Great (329-379 AD), an early church father, explains the role of the Holy Spirit in our lives: “The Spirit restores paradise to us and the way to heaven and adoption as children of God. He instills confidence that we may call God truly Father and grants us the grace of Christ to be children of the light and to enjoy eternal glory. In a word, he bestows the fullness of blessings in this world and the next”. The Holy Spirit is the soul of our soul, the life of our life, the being of our being. He is our sanctifier, the guest of our innermost self. To mature in the life of faith, our relationship with him must become increasingly conscious and personal. On this Pentecost celebration, let us throw open the doors of our inner being.

“Send forth your spirit and new life will begin; you will renew the face of the earth”. Alleluia.

 

He Ascends to be in me Permanently Acts 1:1-11; Eph 1:17-23; Lk 24:46-53 ( 6/ C )

 

He Ascends to be in me Permanently

Acts 1:1-11; Eph 1:17-23; Lk 24:46-53 ( 6/ C )

"I am ascending to my Father and your Father, my God and your God". Alleluia.

Today, our Liturgy celebrates the Ascension of the Lord into heaven, 40 days after Easter. The Ascension of Jesus tells us that the Lord has completed his earthly work of our redemption. Through his numerous appearances to hundreds of people between the day of his Resurrection and the day of his Ascension, Jesus proved two things: first, that he was the promised Messiah who had come to redeem them. Secondly, he proved that those who persevere in their living faith shall also overcome death and inherit the Kingdom of God. They are assured that the Lord was with them and helped them in their work.

Jesus is totally and forever reunited with the Father. The actual words of Acts of the Apostles are that “a cloud took him from their sight” (Acts 1:9). A cloud in the Scripture is the symbol for God, just like the other symbols, like the thunder, lightning, mountain, wind, fire, tent, and so on. So, the expression that a cloud took him away means that God the Father took his incarnate Son back to himself. And that is also the meaning of Mark’s Gospel that the “Lord Jesus…was taken up into heaven”. His going away was forever, and they would not now find Jesus in the sky, up there in “heaven”. They are now called upon to “lower their eyes” and look down to the earth.

Today, on the feast of the Ascension, we remember the “exaltation” of Jesus, as he is raised to share equal glory with his Father. Jesus, before he leaves his disciples, gives them their mission.  They will be able to do what Jesus himself could not do: “He who believes in me will also do the works that I do, and greater works than these will he do because I go to the Father” (Jn 14:12-13). They will be able to preach the Gospel to the whole world. This mission involves the call to evangelize and continue the healing work of Jesus. They will receive the power from the Holy Spirit, and finally, they will never be alone.

Our Lord had instructed them to wait at Jerusalem for the gift of the Holy Spirit (Lk 24:49; Acts 1:4-5). At Jerusalem, they waited in expectation of the promised blessing. Has he not given us the same “exceeding great and precious promises” that we can desire for body and soul for eternity? Let us then wait for their accomplishment for our souls. In due time, “Jesus will come again from heaven in like manner as he went to heaven” (Acts 1:11) and then will that last promise be fulfilled, “I will come again and take you to myself, that where I am, there ye may be also (Jn 14:3).” In the mean time, he may find us with “our loins girt, and our lamps trimmed,” and ourselves as those who “wait for the coming of their Lord!”

 

“Today our Lord Jesus Christ ascended into heaven; let our hearts ascend with him.”

The Peace different from the World: Acts 15:1-2,22-29; Rev 21:10-14,22-23; Jn 14:23-29 (Easter 6/ C)

 

The Peace different from the World

The Lord remembered his holy word, and he brought out his people with joy. Alleluia.

Acts 15:1-2,22-29;  Rev 21:10-14,22-23; Jn 14:23-29 (Easter 6/ C)

One day, Saint Thérèse of the Child Jesus was offered various gifts to choose from, and she, with great determination, despite her young age, said: "I choose all." As an adult, she understood that this choice had to be realized in wanting to be loved in the Church, for a body without love would be meaningless. God is love, and it is the highest message from God through the incarnation of his only Son. From his all-encompassing love, "peace” is born: “My peace I give to you; my peace I leave with you”.  We want peace, and we see alarms and acts of violence all around. When we turn to him, we will only achieve peace, the fruit of his total love. He does not give it to us as the world does (cf. Jn 14:27), for the peace of Jesus is not stillness and carefreeness, but quite the opposite. It is solidarity that becomes brotherhood, the ability to look at ourselves and others with new eyes. From this is born a great serenity that allows us to see things as they are, and not as they appear.

Today, we reflect upon Jesus’ gift of peace through his Spirit, the Holy Spirit. Hebrew Shekinah hints at a maternal aspect in God, as the word is feminine and was used in Hebrew folk religion as the name of Yahweh’s consort. The evangelist John hardly thought of this in the Old Testament. However, the word for peace is shalom. Shalom never means simply the absence of trouble but ranks above the peace of the world. The world’s gifts concern the body and time. Christ's gifts enrich the soul for eternity. The world gives lying vanities, and that which will cheat us. Christ gives substantial blessings, which will never fail us. The world gives and takes. Christ gives a good part that shall never be taken away.  The world’s peace begins in ignorance, consisting of sin, and ends in endless troubles. Christ's peace begins in grace, consisting of no allowed sin, and ends at length in everlasting peace. As is the difference between a killing lethargy and a reviving refreshing sleep, such is the difference between Christ's peace and the world.

How can we attain the peace that the Lord Jesus offers us, his followers? Through the gift and work of his Spirit, the Holy Spirit who dwells within us, the Lord Jesus shows us how to yield our passions of anger, fear, and pride to him so we can receive his gift of peace. The Holy Spirit helps us in our weakness and strengthens us, enabling us to live as wisely as Christ. Caesarius of Arles (470-542 AD), an early church bishop in Gaul, linked peace with the character of Christ to grow in Christ. He says, "Peace, indeed, is serenity of mind, tranquility of soul, simplicity of heart, the bond of love, the fellowship of charity. It removes hatred, settles wars, restrains wrath, tramples on pride, loves the humble, pacifies the discordant, and makes enemies agree. It does not seek what belongs to another”. When a Christian exercises the peace of Christ, it is brought to perfection by Christ. We can only achieve it by detaching from things and persons. We can achieve detachment when we do not have any expectations from anything or anyone, even from our acts of charity.

The Holy Spirit will keep us right in matters of conduct when we are tempted, at times, to do something wrong and are on the very brink of doing it contrary to the peace of Christ.  Even in the moment of danger, a saying from the Bible flashes into our minds (Ps 32:8 ). May the Holy Spirit lead us to the Union with the Triune God. “Blessed are the peacemakers, for they shall be called the children of God” (Mt 5:9).

“God will perceive your intentions,” St Augustine

 

“By this all shall know you are Mine” Acts 14:21-27; Rev 21:1-5a; Jn 13:31-33a,34-35 (Easter 5/ C)

 

“By this all shall know you are Mine”

Acts 14:21-27; Rev 21:1-5a; Jn 13:31-33a,34-35 (Easter 5/ C)

“The light shines in the darkness, and the darkness has never been able to overpower it”

After watching Mother Teresa care for a man with gangrene, an American journalist remarked, “I wouldn’t do that for a million dollars.” Mother Teresa replied, “Neither would I… but I do it for the love of God.” Selfishness, at times, keeps us shut in human relations with others. Caring for others and being good neighbors to them frees us from the works of the flesh.

Upon our Savior's departure from the world, he made provision for the perpetuity of his work upon earth and among men. He did this by constituting a community of his spirit-filled people. They are united by the bond of his new reformative strength. The bond which the Lord intended to knit his people together was three, and “a threefold cord is not quickly broken.” Faith in Christ (1), love for one another (2), and benevolent effort for the world's salvation (3). This is the threefold cord of Christian discipleship by which the Church is to be cemented into a true unity. The Savior, in today’s Gospel passage, lays stress upon the second, that is, “love for one another”.

Paul the Apostle tells us, “Love has been poured into our hearts through the Holy Spirit, which has been given to us” (Rom 5:5). The distinctive mark of every disciple and follower of Jesus Christ is love. This love is ready to forgive and forget past injuries, to heal and restore rather than inflict revenge and injury. The cross of Jesus is the only way to pardon, peace, forgiveness, and reconciliation. Every other way will fail or fall short of the glory and victory that Jesus Christ has won for us through his death and resurrection. He loved his disciples selflessly. He loved them sacrificially. He loved them understandingly.  He loved them forgivingly. It is an outward sign of Christian discipleship. That’s why he clearly said, “By this shall all men know that you are my disciples, if you have love one for another” (Jn 13:35). If we embrace his love, truth, and allow his Spirit, his Spirit will purify and transform our hearts and minds. It will enable us to find the inner freedom, joy, and strength we need to love without measure, boundaries, or gradation, or even without bridges to forgive without limit, and to serve without reward. It reflects upon social justice and righteousness.

The 19th-century Encyclical “Rerum Novarum” brings the meaning of “love of neighbor”. It emphasizes the dignity of the human person, the common good, and the importance of solidarity in the context of the relationship between capital and labor. The encyclical advocates for a society built on mutual respect, fair policies, and a shared commitment to the well-being of all (Pope Leo XIII). Another aspect of practicing love has the power to heal ourselves and others. To love is to heal, both those who receive and those who give it. To decide to love is to be fully open to life. It is a choice and not just a feeling. When we choose to be loving, caring, healing, helping, and forgiving persons, we grow towards what our life is meant to be. There’s no other way. So, Jesus insists strongly, ‘Love one another, as I have loved you.

 

“I give you a new commandment: love one another just as I have loved you”

“I know them and they follow Me” Acts 13:14,43-52; Rev 7:9,14b-17; Jn 10:27-30 (Easter 4/ C)

 

“I know them and they follow Me”

Acts 13:14,43-52; Rev 7:9,14b-17; Jn 10:27-30 (Easter 4/ C)

“the elect look upon the face of God” (Divine Office)

 

The fourth Sunday of Easter is also called Good Shepherd Sunday. Jesus challenges his authority by calling himself the Good Shepherd (Jn 10:11). Most vocations to a life of service are nurtured from a family to the Universal Church, from a Daddy in a family to the pope in the universal Church. The French Jesuit, scientist, and philosopher, Teilhard de Chardin, once said, “It was in my family that I became who I am. Most of my opinions, of my likes and dislikes, of my values and judgments, were molded by the family I came from.” Parents remain the most important shepherds of the faith. In fulfilling this role, parents or shepherds should sow the seeds of Jesus’ call that will serve the spiritual needs of the generations.  

God uses the image of a shepherd to describe his covenant relationship and care for his chosen people (Ps 80:1 and 100:3). God called David, who shepherded his father's flock in his youth, to be the anointed king shepherding his people Israel (Ezk 37:24). Jesus, God’s anointed King, from the tribe of David, called himself the Good Shepherd of all the people entrusted to his care (Jn 10:29). Peter the Apostle tells us that the Lord Jesus is the Good Shepherd and Guardian of our souls (1 Pt 2:25). He keeps a close and personal watch over every one of his sheep entrusted to him. He calls each of us personally by name to follow him, protecting us from the snares of our enemy, Satan (Jn 8:44). The Lord leads us to good pastures, the Holy Spirit (Jn 4:14; 7:38-39). If we feed on his word and drink from the living water of the Holy Spirit, we will find the nourishment and strength we need to live each day for his glory and honor.

Cyril of Alexandria (376-444 AD) says that the word hear implies obedience to what Jesus says. People who hear him belong to him. No one is entirely unknown to Jesus, but to be known is to become part of his family. Therefore, when Jesus says, “I know mine” (Jn 10:27), he means he will receive us and give us a permanent mystical relationship with himself. Since he became like one of us, he has made all human beings his relatives, sharing the same human nature. The concept of a unified human race in Christ emphasizes the inherent dignity of all human beings and the importance of social justice (Rerum Novarum - Pope Leo XIII), too. We are all united to Christ in a mystical relationship because of his incarnation. Yet those who do not preserve the likeness of his holiness are alienated from him... “My sheep follow me,” says Christ. By the grace of God, we are no longer subject to the shadows of the devil but “children of God” (Mt 5:9).

Saint Augustine says, “God will not leave you if you do not leave him”. He will not abandon us if we do not abandon him. Let us not blame God, nor the Church, nor others, because the problem of our fidelity is ours. God does not deny his grace to anyone. This is our strength to hold fast to God’s grace. It is not a merit of ours. We have simply been “graced.”  Those who are consciously in communion with Jesus will have the lasting joy of belonging to Jesus. May the infallible teaching of Pope Leo XIV be our strength. 

“Let us stir up our hearts, rekindle our faith,..” (Divine Office)

 

“Do you love me?” Acts 5:27-32,40b-41; Rev 5:11-14; Jn 21:1-19 (3 Easter/ C)

 

“Do you love me?”

Acts 5:27-32,40b-41; Rev 5:11-14; Jn 21:1-19 (3 Easter/ C)

 “We hold our common assembly on Sunday because it is the first day of the week” (St Justin, Martyr)

Most scholars believe today’s Gospel passage to have been an addition to John’s original text. Because of the significant differences between this report and the other described appearances in the Gospel, it is quite likely that this story is from a different source. The meeting with Jesus on the lakeshore can be seen as the story of Peter’s repentance and declaration of faith. His repeated “Yes, Lord!” declares love and loyalty. It has corresponded to Peter’s threefold denial of Jesus. Jesus questioned three times, and there was a reason for that. It was three times that Peter denied his Lord, and it was three times that his Lord gave him the chance to affirm his love (Jn 21:15-17). Jesus, in his gracious forgiveness, gave Peter the chance to wipe out the memory of the threefold denial by a threefold declaration of love.

The word “love” is an interesting usage here in this context. When Jesus asked, “Do you love me?” and Peter answered, “Yes, I love you”. It makes good sense. But in the Greek New Testament, what Peter replies does not respond exactly to the question Jesus asked. Greek has several words to express various levels of affection. In his book “The Four Loves”, C.S. Lewis describes them as follows: There is “storgé” (affection), the quiet liking one might feel for a cheerful neighbor. Secondly, “eros”, a sensual or erotic love, the love that unites a couple and often leads to marriage. Thirdly, “philia”, or friendship, trusting companionship with people with whom we share some real interest. Finally, “agape” is a generous, self-giving love, which we value even when there is nothing tangible to be gained.

What love brought Peter? (a) It brought him a task. “If you love me,” Jesus said, “then give your life to shepherding the sheep and the lambs of my flock”.  We can prove that we love Jesus only by loving others. Love is the greatest privilege in the world, but it brings the greatest responsibility. (b) It brought Peter a cross. Jesus said to him: “When you are young you can choose where you will go; but the day will come when they stretch out your hands on a cross, and you will be taken on a way you did not choose” (Jn 21:18). The day came when, in Rome, Peter died for his Lord. He, too, went to the Cross, and he asked to be nailed to it head downwards, for he said that he was not worthy to die as his Lord had died. Love always involves responsibility and sacrifice. We do not love Christ unless we are prepared to face his task and take up his Cross.

In that meeting at the lake, Peter was not the boastful one who thought he was better than the other disciples, but a wiser, humbler heart that would not claim more than he could deliver. Peter’s confession is like that of the father of the possessed boy who said to Jesus, “I believe, help my unbelief!” (Mk 9:24) Peter said, “I love you, Lord, help my lack of love.” Peter’s meeting with the risen Christ reminds us that professions of love tell only one side of the truth. In reality, our love is unconditional, and we often back away when faced with danger. Like Peter, we need to bring our failures to God for healing. We can join Peter today when he declares, “I love you, Lord, help my lack of love.” To follow in the steps of Peter we don’t have to be Peter’s successors, but each of us can guard someone from going astray. Each of us can feed the lambs of Christ with the food of the word of God. Let us pray to the Holy Spirit for the College of Cardinals to elect the new Pope to lead the Church.

“The whole creation will be freed and will enjoy the glory and freedom” (Divine Office)

“My Lord and my God!” Acts 5:12-16; Rev 1:9-11a,12-13,17-19; Jn 20:19-31 (2 / Easter/ C) Divine Mercy)

 

“My Lord and my God!”

Acts 5:12-16; Rev 1:9-11a,12-13,17-19; Jn 20:19-31 (2 / Easter/ C) Divine Mercy)

I lay down to rest and I slept; but I rose again, for the Lord upheld me. Alleluia.

 

The Apostle Thomas had two great virtues. They are that he refused to say that he understood what he did not understand, first, and second, that he believed what he did not believe. There is an uncompromising honesty about him. He would never still his doubts by pretending that they did not exist. He was not the kind of man who would rattle off a creed without understanding what it was all about. We do not know for sure what happened to Thomas in the after days, but there is an apocryphal book called “The Acts of Thomas” which purports to give his history. It is, of course, only a legend, but there may well be some history beneath the legend, and certainly in it Thomas is true to character. Here is part of the story that it tells.

After the death of Jesus, the disciples divided up the world among them, so that each might go to some country to preach the gospel. India fell a lot to Thomas. (The Thomist Church in South India does trace its origin to him) At first, he refused to go, saying that he was not strong enough for the long journey. He said: “I am a Hebrew man; how can I go amongst the Indians and preach the truth?” Jesus appeared to him by night and said: “Fear not, Thomas, go thou unto India and preach the word there, for my grace is with thee.” But Thomas still stubbornly refused. “Where you would send me, send me,” he said, “but elsewhere, for unto the Indians I will not go.”

It so happened that there had come a certain merchant from India to Jerusalem called Abbanes. He had been sent by King Gundaphorus to find a skilled carpenter and to bring him back to India, and Thomas was a carpenter. Jesus came up to Abbanes in the marketplace and said to him: “Would you buy a carpenter?” Abbanes said: “Yes.” Jesus said, “I have a slave that is a carpenter, and I desire to sell him,” and he pointed at Thomas in the distance. So, they agreed on a price and Thomas was sold, and the agreement ran: “I, Jesus, the son of Joseph the carpenter, acknowledge that I have sold my slave, Thomas by name, unto thee Abbanes, a merchant of Gundaphorus, king of the Indians.” When the deed was drawn up, Jesus found Thomas and took him to Abbanes.  Abbanes said: “Is this your master?” Thomas said: “Indeed, he is.” Abbanes said, “I have bought you from him.” And Thomas said nothing. But in the morning, he rose early and prayed, and after his prayer, he said to Jesus: “I will go wherever you send, Lord Jesus, your will be done.” It is the same old Thomas, slow to be sure, slow to surrender; but once his surrender is made, it is complete.

The story goes on to tell how Gundaphorus commanded Thomas to build a palace, and Thomas said that he was well able to do so. The king gave him plenty of money to buy materials and hire workmen, but Thomas gave it all away to the poor. He always told the king that the palace was rising steadily. The king was suspicious. In the end, he sent for Thomas: “Have you built me the palace?” he demanded. Thomas answered: “Yes.” “When shall we go and see it?” asked the king. Thomas answered: “You can not see it now, but when you depart this life, then you shall see it.” At first, the king was very angry and Thomas was in danger of his life; but in the end, the king too was won for Christ, and so Thomas brought Christianity to India.

There is something very lovable and very admirable about Thomas. Faith was never an easy thing for him. Obedience never came readily to him. He was the man who had to be sure. He was the man who had to count the cost. But once he was sure, and once he had counted the cost, he was the man who went to the ultimate limit of faith and obedience. A faith like Thomas' is better than any glib profession.  And obedience like his is better than an easy acquiescence which agrees to do a thing without counting the cost and then goes back upon its word.

“Your real life is Christ”

Rising with him to a new life

 

Rising with him to a new life

Jewish tradition tells of a rabbi who gathered his students together very early in the morning while it was still dark, and asked them this question: ‘How can you tell when the night has ended, and the day has begun?’ One student answered: ‘Maybe it’s when you see an animal and you can distinguish if it’s a sheep or a dog.’ ‘No,’ the rabbi said. A second student answered: ‘Maybe it’s when you are looking at a tree in the distance and you can tell whether it’s a fig tree or a peach tree.’ ‘No,’ said the rabbi. After a few more guesses, the students demanded the answer. The rabbi replied: ‘It’s when you look on the face of any woman or man and see that she is your sister, and he is your brother. If you cannot do this, it is still night, no matter what time it is.

In St John’s account, the Easter story begins very early in the morning of the first day of the week while it is ‘still dark’. In one of his letters, the same writer insists that ‘the darkness is passing away and the true light is already shining. But this is strictly on one condition, which he spells out clearly: ‘Whoever loves his brothers and sisters, John says, ‘lives in the light.’ On the other hand, whoever prefers to hate . . . is in the darkness.’ (1 Jn 2:8-11). Just two days ago, as we remembered the sufferings and death of the most marvelous human being the world has ever known, we came face to face with the dark side of human nature. This darkness led the enemies of Jesus to torture, humiliate, and finally murder him on a cross. On that black day in Jerusalem, the capacity of human beings to hate, hurt, and harm one another went completely out of control. It’s no wonder, then, that ‘darkness came over the whole land until three in the afternoon that ‘the sun’s light failed', and that ‘the curtain of the temple was torn in two‘ (Lk 23:24).

Between light and darkness, between good and evil, one mighty struggle is still going on. It’s going on in the physical cosmos, in human societies, and within our personalities. Although darkness often appears to be stronger than light, it has not yet triumphed. The light is remarkably resilient. Often in danger of being extinguished, it manages to survive, and even to win many victories. The words of Mahatma Gandhi, the father of modern India, still ring as true as when he said to Annie Besant years ago: ‘When I despair, I remember that all through history the way of truth and love has always won. There have been tyrants and murderers, and for a time they can seem invincible, but, in the end, they always fall.’ The words of the Easter Vigil liturgy express the same truth in an equally appealing way: The power of this holy [Easter] night,’ it proclaims, dispels all evil, washes guilt away, restores lost innocence, brings mourners joy. It casts out hatred, brings us peace, and humbles earthly pride.’ Our celebration of Easter reminds us that the darkness of evil and hatred will never have the last say. The resurrection of Jesus proclaims the ultimate triumph of light over darkness and goodness over evil, both in us and in our world.

Jesus was buried at sunset, as darkness was once again creeping over the earth, to all appearances a victim and a failure. But on the third day afterwards, the sun came up on him victorious and triumphant, alive, powerful, and influential. Once again, ‘the true light, which enlightens everyone, was coming into the world” (Jn 1:9). So, we celebrate his resurrection today by rising from darkness and death ourselves. The Risen Lord himself, represented here by this beautiful Easter candle burning in our midst, is asking us to leave behind the works of darkness, to renounce and reject anything and everything in our lives which is dark, sinister and evil, and as persons connected to him by baptism, to ‘walk always as children of the light‘, following in his footsteps. 

 

GOOD FRIDAY God’s Suffering - Man’s Liberation

  

GOOD FRIDAY 

God’s Suffering - Man’s Liberation

God did not spare his own Son, but gave him up for us all. 

Suffering and liberation are both central to the Exodus story, which tells of the (re)birth of the Israelites and their freedom from slavery. While suffering may not be the first thing to the notions of freedom, expansiveness, and liberation, the Exodus event teaches us that these experiences are often intertwined. The Zohar is a Jewish mystical text, a central work of Kabbalah commenting on the Torah, delves into its mystical and symbolic meanings. Egypt (mitzrayim) and the word for “narrow straits” (m’tzarim) are metaphors for any personal or collective experience of suffering, constriction whether physical, emotional, or spiritual slavery. The Israelites were brought out of Miztrayim (“the narrow straits”) and into a new existence through the waters of the Sea of Reeds. In this sense, Egypt becomes a metaphorical womb or birth canal out of which the Israelites are “birthed,” and God becomes the midwife!

A mother who gives birth to her baby undergoes the pain and suffering just before the baby’s delivery, and that is the moment she feels too hard to handle. Similarly, the moments just before the liberation of Israel were the most terrifying and plunge into the darkest despair. It was only after the plague of darkness and after losing his beloved firstborn son that Pharaoh finally let the Israelites free, though he later changed his mind and went after them. The Israelites found themselves trapped between the sea and the pursuing Egyptian army, death and drowning. Wondering at the Red Sea, no Israelite was willing to step into the waters of the sea.  In this moment of despair, Nahshon, son of Amminadab, a figure in the Midrashic writings, stepped into the waters first, refusing to lose hope. Yet, we could imagine suffering in his faith. His prayer, at that time, must had been, “Save me, God; for the waters are come in even unto the soul. I am sunk in deep mire, where there is no standing…let not the water flood overwhelm me, neither let the deep swallow me up” (Ps 69:2–3, 16). 

At that time, Moses was prolonging his prayer. And El Shaddai said to him, “My beloved ones are drowning in the sea, and you prolong your prayer to me? Moses answered, “Master of the Universe, but what can I do? Elohim said to him, “Speak to the children of Israel that they go forward. And you, lift up your rod and stretch out your hand” (Ex 14:15–16; Sotah 37a). This midrash has a powerful story about how to deal with the fear that arises when we believe all hope is lost. There is a well-known song inspired by the words Rabbi Nachman of Breslov, which says, “The whole world is a very narrow bridge, and the most important thing is not to be afraid.” Nahshon did not freeze out of fear in the narrow place; he stepped forward in faith and called out in prayer. This opened a new path forward and made the way for liberation and life. Nahshon’s actions teach us the power of both faith and action in times of our drowning in the sea of suffering. Liberation requires prayer and action when all seem to be impossible.

The Exodus also reminds us that liberation should not be achieved at the expense of ignoring the suffering of others. The story of the Exodus does not exist in a vacuum. The pain of one cannot be divorced from the suffering of another. The Egyptian oppressors also experienced agony. The very force that brings freedom to one people results in the pain of another. Just as God mourns and suffers with all those who suffer, so we too are invited to look back on our suffering to acknowledge the pain of others. The God of Israel fully experiences human suffering. God saw the suffering of the Israelites, heard it, and knew it in an embodied sense. God’s empathy is not restricted to the Israelites alone but extends to all God’s creatures, human and non-human (Ex 3:7). The Talmud says that God rebuked the angels when they began to sing in joy at the drowning of the Egyptians, saying, “How dare you sing for joy when the work of my hands is drowning in the sea?” (Sanhedrin 39b). This chastisement reminds us to remember the suffering of others, even in moments of our suffering and liberation.

The embodied acknowledgment of the suffering of others is also built into the Passover of Christ. The Exodus event invites us to reflect on the cost of freedom, not just for ourselves but for all who suffer for liberation. May we learn to pray for liberation not only for those we love but for those who stand opposed to us as Christ did on Calvary. In the end, only shared humanity can bring true liberation to the whole groaning universe.

 

Jesus Christ showed his love for us and freed us from our sins with his life’s blood.

 

Holy Thursday From an Easter homily by Melito of Sardis, bishop

 

Holy Thursday

 

From an Easter homily by Melito of Sardis, bishop

 

(Nn. 65-71: SC 123, 95-101)

 

The Lamb that was slain has delivered us from death and given us life (Divine Office)

 

There was much proclaimed by the prophets about the mystery of the Passover: that mystery is Christ, and to him be glory for ever and ever. Amen. For the sake of suffering humanity he came down from heaven to earth, clothed himself in that humanity in the Virgin's womb, and was born a man. Having then a body capable of suffering, he took the pain of fallen man upon himself; he triumphed over the diseases of soul and body that were its cause, and by his Spirit, which was incapable of dying, he dealt man's destroyer, death, a fatal blow. He was led forth like a lamb; he was slaughtered like a sheep. He ransomed us from our servitude to the world, as he had ransomed Israel from the hand of Egypt; he freed us from our slavery to the devil, as he had freed Israel from the hand of Pharaoh. He sealed our souls with his own Spirit, and the members of our body with his own blood.

 

He is the One who covered death with shame and cast the devil into mourning, as Moses cast Pharaoh into mourning. He is the One that smote sin and robbed iniquity of offspring, as Moses robbed the Egyptians of their offspring. He is the One who brought us out of slavery into freedom, out of darkness into light, out of death into life, out of tyranny into an eternal kingdom; who made us a new priesthood, a people chosen to be his own for ever. He is the Passover that is our salvation. It is he who endured every kind of suffering in all those who foreshadowed him. In Abel he was slain, in Isaac bound, in Jacob exiled, in Joseph sold, in Moses exposed to die. He was sacrificed in the Passover lamb, persecuted in David, dishonored in the prophets.

 

It is he who was made man of the Virgin, he who was hung on the tree; it is he who was buried in the earth, raised from the dead, and taken up to the heights of heaven. He is the mute lamb, the slain lamb born of Mary, the fair ewe. He was seized from the flock, dragged off to be slaughtered, sacrificed in the evening, and buried at night. On the tree no bone of his was broken; in the earth his body knew no decay. He is the One who rose from the dead, and who raised man from the depths of the tomb. 

 

I have longed to eat this Passover with you before I suffer (Divine Office)

 

 

“On the Palm Branches” Lk 19:28-40; Is 50:4-7; Phi 2:6-11; Lk 22:14—23:56 (C )

 

 

“On the Palm Branches”

 

Lk 19:28-40; Is 50:4-7; Phi 2:6-11; Lk 22:14—23:56 (C )

“Blessed is he who comes in the name of the Lord; blessed is the King of Israel” (Divine Office)

 

Let us go together to meet Christ on the Mount of Olives. Today he returns from Bethany and proceeds of his own free will towards his holy and blessed passion, to consummate the mystery of our salvation. He who came down from heaven to raise us from the depths of sin, to raise us with himself, we are told in Scripture, above every sovereignty, authority and power, and every other name that can be named, now comes of his own free will to make his journey to Jerusalem. He comes without pomp or ostentation. As the Psalmist says: He will not dispute or raise his voice to make it heard in the streets. He will be meek and humble, and he will make his entry in simplicity.

 

  Let us run to accompany him as he hastens towards his passion, and imitate those who met him then, not by covering his path with garments, olive branches or palms, but by doing all we can to prostrate ourselves before him by being humble and by trying to live as he would wish. Then we shall be able to receive the Word at his coming, and God, whom no limits can contain, will be within us.

 

  In his humility Christ entered the dark regions of our fallen world and he is glad that he became so humble for our sake, glad that he came and lived among us and shared in our nature in order to raise us up again to himself. And even though we are told that he has now ascended above the highest heavens – the proof, surely, of his power and godhead – his love for man will never rest until he has raised our earthbound nature from glory to glory, and made it one with his own in heaven.

 

  So let us spread before his feet, not garments or soulless olive branches, which delight the eye for a few hours and then wither, but ourselves, clothed in his grace, or rather, clothed completely in him. We who have been baptized into Christ must ourselves be the garments that we spread before him. Now that the crimson stains of our sins have been washed away in the saving waters of baptism and we have become white as pure wool, let us present the conqueror of death, not with mere branches of palms but with the real rewards of his victory. Let our souls take the place of the welcoming branches as we join today in the children’s holy song: Blessed is he who comes in the name of the Lord. Blessed is the king of Israel.

 

From the discourse "On the Palm Branches" by Saint Andrew of Crete (Divine Office)

 

 

 

 

Dust accuses the Dust, not the Creator Is 43:16-21; Phil 3:8-14; Jn 8:1-11 (Lent 5/ C)

 

Dust accuses the Dust, not the Creator

Is 43:16-21; Phil 3:8-14; Jn 8:1-11 (Lent 5/ C)

“The Lamb of God is he who takes away the sin of the world” (Divine Office)

The fifth Sunday of Lent continues to offer lessons about God’s mercy and forgiveness. The scribes and the Pharisees brought to Jesus a woman who had been caught in the act of adultery. In the gospels, we see three women caught in adultery. But the tradition does not specify which woman of today’s gospel. The evangelist John writes that the Pharisees and Scribes wanted to “test” Jesus on the issue of retribution (Jn 8:6). They tried to carry out the death penalty by stoning as laid down in the Torah (Lev 20:10; Dt 22:22). And they tried to use the occasion to discredit Jesus in the eyes of his followers by asking, “What have you to say?” Instead of answering neither yes nor no, Jesus wrote with his finger on the ground.

What did he write on the ground? The Gospel does not use the standard Greek word for “write” (graphein), but a compound word (kata-graphein) which means to draw up a condemnation. Possibly, he may have listed on the ground some common sins against humanity (Job 13:26). Eusebius, the Church historian indeed speaks of his writing to Abgarus, king of Edessa that great people had a liberty of conjecture as to what they thought to be intelligent. Grotius says that it was some weighty saying for wise men when they were very thoughtful concerning anything to do so. The Church fathers like Jerome and Ambrose supposed that Jesus wrote, “Let the names of these wicked men be written in the dust. The earth accuses the earth, but the judgment is mine”. Christ by this, teaches us to be slow to accuse or condemn. The Lord leaves the matter to their consciences. At any rate, his challenge that the person who was without sin should cast the first stone met with no response. Although Jesus neither condemned the woman nor excused what she had done advised her, “sin no more,” which was both a pardon and a warning to her.

What tragedy that human society sees today is a grave sin of women, and no one talks about the adulterous man. The woman is condemned, and the man walks free. We still live in a society where women often cannot move about freely without fear of men in certain corners of the world. Rape, physical abuse, humiliation aren’t imaginary things. On the contrary, they form perhaps the most deeply rooted violence and the one that causes the most suffering. Doesn’t the suffering of women need to echo more strongly and more concretely in any religious celebrations and have a more important place in the work of social conscience-raising?  Above all, don’t we need to be closer to each oppressed woman to denounce abuses, offer an intelligent defense and effective protection?

To judge from today’s gospel, the worst of the seven deadly sins seems to be not lust but pride. The Pharisees’ proud self-righteousness left them feeling no need to ask God for mercy. Like the woman in danger, we need to admit our sins and pray for mercy rather than condemn others. Even when we fail in our ideals, we trust that the mercy of God extends to the sinner. Even our sins make no difference to God’s enduring love for us. As sinners, we are all unworthy to judge the sins of others, and we would stand convicted by God for our transgressions. Yet Jesus, the one without sin and our judge, offers us sinners his mercy and forgiveness. Redeemed by Jesus’ compassion, we are invited to sin no more and live in God’s love and peace.

“The cross of the Lord is become the tree of life for us” (Divine Office)