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)

Arise to go to the Heavenly Father: Jos 5:9a.10-12; 2 Cor 5:17-21; Lk 15:1-3.11-32 (Lent 4 / C)

Arise to go to the Heavenly Father

Jos 5:9a.10-12; 2 Cor 5:17-21; Lk 15:1-3.11-32 (Lent 4 / C)

“Come and hear, all who fear God. I will tell what he did for my soul” (Divine Office)

Today, on this “Laetare”  (Rejoice) Sunday, we hear the story of the Prodigal Son. There are two more parables in today’s Gospel. These three parables are to be known as parables of the lost. The first parable of the lost sheep depicts the pitiable folly. The second parable of the lost coin portrays wretched self-degradation, and the third is about ingratitude.

In the parable of the Prodigal son, there are three characters. First, the elder brother. He was sorry that his brother had come home. He stands for the self-righteous Pharisees who would rather see a sinner destroyed than saved. His attitude shows that his years of obedience to his father had been years of grim duty and not of loving service. He lacks sympathy. He referred to the prodigal not as ‘his brother’ but as ‘your son’. He was the kind of self-righteous character who would cheerfully have kicked a man farther into the gutter when he was already down.  He suspected his brother of the sins he would have liked to commit.

Secondly, the father. He was moved by the return of the son ruined by sin. He is indeed an icon of our Heavenly Father reflected in the face of Christ: “While he was still a long way off, his father caught sight of him and was filled with compassion. He ran to his son, embraced him and kissed him” (Lk 15:20). Jesus makes us feel that any man, even the worst sinner, is so very important to God that he does not want to lose him in any way. He is with ineffable joy, always willing to grant us forgiveness even to the point of not sparing his Son’s life.

Thirdly, the self-seeking younger. From the root of self-seeking grow the sins of sensuality and pride. It is a state of perpetual dissatisfaction, departure, and distance from God. It is a vile, servile state. The soul that is made a drudge, either to the world or to the flesh, wastes its substance and lives riotously (Eccl. 9:18). It is a lost soul like a traveler out of the way. The Prodigal son considered how bad his condition was. He perished with hunger. He is determined to say, “I will arise and go to my father”. True repentance is arising and coming back to God. The confession of sin is a necessary condition of peace and pardon. True penitents have a high value for God’s house and its privileges (Ps 84: 4,10).

Sinners will not come to the service of Christ till they are brought to see themselves just ready to perish in the service of sin. We are not debtors to the flesh. The conversion of a soul from sin to God is the raising of our soul from death to life. It is finding the lost. It is a great, wonderful, and happy change. Because the lost is found, the dead is made alive, and the unprofitable became profitable.

“Your word is a lamp for my steps, and a light for my path” (Divine Office)

 

The Mystery of Man's Reconciliation with God

 

The Mystery of Man's Reconciliation with God

Lowliness is assumed by majesty, weakness by power, mortality by eternity. To pay the debt of our sinful state, a nature that was incapable of suffering was joined to one that could suffer. Thus, in keeping with the healing that we needed, one and the same mediator between God and men, the man Jesus Christ, was able to die in one nature, and unable to die in the other. He who is true God was therefore born in the complete and perfect nature of a true man, whole in his own nature, whole in ours. By our nature we mean what the Creator had fashioned in us from the beginning, and took to himself in order to restore it.

  For in the Saviour there was no trace of what the deceiver introduced and man, being misled, allowed to enter. It does not follow that because he submitted to sharing in our human weakness he therefore shared in our sins. He took the nature of a servant without stain of sin, enlarging our humanity without diminishing his divinity. He emptied himself; though invisible he made himself visible, though Creator and Lord of all things he chose to be one of us mortal men. Yet this was the condescension of compassion, not the loss of omnipotence. So he who in the nature of God had created man, became in the nature of a servant, man himself. Thus the Son of God enters this lowly world. He comes down from the throne of heaven, yet does not separate himself from the Father’s glory. He is born in a new condition, by a new birth.

  He was born in a new condition, for, invisible in his own nature, he became visible in ours. Beyond our grasp, he chose to come within our grasp. Existing before time began, he began to exist at a moment in time. Lord of the universe, he hid his infinite glory and took the nature of a servant. Incapable of suffering as God, he did not refuse to be a man, capable of suffering. Immortal, he chose to be subject to the laws of death. He who is true God is also true man. There is no falsehood in this unity as long as the lowliness of man and the pre-eminence of God coexist in mutual relationship.

  As God does not change by his condescension, so man is not swallowed up by being exalted. Each nature exercises its own activity, in communion with the other. The Word does what is proper to the Word, the flesh fulfils what is proper to the flesh. One nature is resplendent with miracles, the other falls victim to injuries. As the Word does not lose equality with the Father’s glory, so the flesh does not leave behind the nature of our race. One and the same person – this must be said over and over again – is truly the Son of God and truly the son of man. He is God in virtue of the fact that in the beginning was the Word, and the Word was with God, and the Word was God. He is man in virtue of the fact that the Word was made flesh, and dwelt among us.

From a letter of Saint Leo the Great, pope (Divine Office) 

 

The time is Now to Repent: Ex 3:1-8a,13-15; 1 Cor 10:1-6,10-12; Lk 13:1-9 (Lent 3/C)

 

The time is Now to Repent

Ex 3:1-8a,13-15; 1 Cor 10:1-6,10-12; Lk 13:1-9 (Lent 3/C)

“Come no nearer! Remove the sandals from your feet, for the place where you stand is holy ground”

Today’s Luke's Gospel reading describes his teaching and healing during Jesus' journey to Jerusalem. Luke presents us with the parable of the barren fig tree. There is no parallel parable in the gospels of Mark or Matthew's Gospels. Luke reports about the crowd’s complaining to Jesus about killing 18 people by Pilate. We read about two disasters in the Gospel. Dr William Barkley gives a narration about them. However, we do not have definite information, and we can only speculate. This was a natural disaster when a tower in Jerusalem unexpectedly collapsed. The Jews often associated such natural calamities and disasters because of sin. Scripture warns that sin can result in calamity! “Though the righteous fall seven times, and rise again; the wicked are overthrown by calamity” (Prov 24:16).

Jesus takes up this opportunity to warn the people to take care of their sinfulness. He interpreted that those who were killed at a tower in Jerusalem were no more or less sinful than the ones who complained. He said that even a natural disaster should not be interpreted as punishment for sin. The real danger and calamity which Jesus points out is that an unexpected disaster or a sudden death does not give us time to repent of our sins and to prepare ourselves to meet the Judge of heaven and earth. The Book of Job reminds us that misfortune and calamity can befall the righteous and the unrighteous alike. Jesus gives a clear warning to take responsibility for our actions and moral choices and put sin to death today before it can destroy our hearts, minds, souls, and bodies as well.

Jesus' parable of the barren and unfruitful fig tree symbolizes the outcome of Israel’s indifference and lack of response to God’s word of repentance and restoration. The prophets depicted the desolation and calamity of Israel’s fall and ruin - due to their unfaithfulness to God - as a languishing fig tree (Joel 1:7,12; Hab 3:17; Jer 8:13). Jeremiah likened good and evil rulers and members of Israel with figs that were either good or rotten (Jer 24:2-8). Jesus’ parable depicts the warning, patience, and mercy of God. God, in his mercy, gives us time to get right with him and that time is now. Jesus warns us that we must always be ready. Tolerating sinful habits and excusing unrepentant sin and wrongdoing will result in bad fruit, painful discipline, and spiritual disease that leads to death and destruction. The Lord in his mercy gives us grace and time to turn away from sin.

 The fire of God’s presence always demonstrates his purifying love and mercy that burns away sin and refashions us in his holiness and righteousness. Just as gold is tested through fire, God tests and purifies his people and fills them with the fire of his love and holiness.

“Christ, Son of the living God, have mercy on us”

The Faithful Foster-Father and Guardian: 2 Sam 7:4-5a.12-14a.16; Rom 4:13.16-18; Mt 1:16.18-21.24a

 

 

The Faithful Foster-Father and Guardian

2 Sam 7:4-5a.12-14a.16; Rom 4:13.16-18; Mt 1:16.18-21.24a

“Faith and deeds worked together; his faith became perfect by what he did” (Divine Office)

There is a general rule concerning all special graces granted to any human being. Whenever the divine favor chooses someone to receive a special grace, or to accept a lofty vocation, God adorns the person chosen with all the gifts of the Spirit needed to fulfill the task at hand. This general rule is especially verified in the case of Saint Joseph, the foster-father of our Lord and the husband of the Queen of our world, enthroned above the angels. He was chosen by the eternal Father as the trustworthy guardian and protector of his greatest treasures, namely, his divine Son and Mary, Joseph’s wife. He carried out this vocation with complete fidelity until at last God called him, saying: “Good and faithful servant enter into the joy of your Lord.”

What then is Joseph’s position in the whole Church of Christ? Is he not a man chosen and set apart? Through him and, yes, under him, Christ was fittingly and honorably introduced into the world. Holy Church is indebted to the Virgin Mother because it was judged worthy to receive Christ through her. But after her, we undoubtedly owe special gratitude and reverence to Saint Joseph. In him, the Old Testament finds its fitting close. He brought the noble line of patriarchs and prophets to its promised fulfillment. What the divine goodness had offered as a promise to them, he held in his arms. Obviously, Christ does not now deny to Joseph that intimacy, reverence, and very high honor which he gave him on earth, as a son to his father. Rather, we must say that in heaven Christ completes and perfects all that he gave at Nazareth.

Now we can see how the last summoning words of the Lord appropriately apply to Saint Joseph: “Enter into the joy of your Lord.” In fact, although the joy of eternal happiness enters into the soul of a man, the Lord preferred to say to Joseph: “Enter into joy.” His intention was that the words should have a hidden spiritual meaning for us. They convey not only that this holy man possesses an inward joy, but also that it surrounds him and engulfs him like an infinite abyss.

Remember us, Saint Joseph, and plead for us to your foster-child. Ask your most holy bride, the Virgin Mary, to look kindly upon us, since she is the mother of him who with the Father and the Holy Spirit lives and reigns eternally. Amen.

“God has made me a father to the king, and lord over all his household” (Divine Office)

 

 

 

The Sun of Righteousness: Gen 15:5-12,17-18; Phil 3:17-4:1; Lk 9:28b-36 (Lent 2 / C)

 

The Sun of Righteousness

 

Gen 15:5-12,17-18; Phil 3:17-4:1; Lk 9:28b-36 (Lent 2 / C)

 

“The Lord went before them in a pillar of cloud to lead them along the way” (Divine Office)

 

On the second Sunday of Lent, we hear the story of Jesus’ Transfiguration. The Transfiguration of Jesus predicts his Paschal Mystery. Luke describes this as his exodus, connecting Jesus’ Passion, death, and Resurrection with Israel’s Exodus from Egypt. “His exodus that he was going to accomplish in Jerusalem” (Lk 9:31), is the sign manifesting God’s plan, which is carried out in the bosom of Israel's history. In the event of transfiguration, St Luke presents Jesus’ intimate prayer life and glorification.

 

It is the evangelist Luke who strongly highlights the prayer life of Jesus. He writes, “Jesus (...) went up the mountain to pray” (Lk 9:28) and his transfiguration happened “while he was praying” (Lk 9:29).  Lent is a time for us to create a space for prayer. Only by prayer can we be transfigured and we can transfigure our world. By prayer can transfigure our many and often complicated relationships. Prayers can transform the life of matrimony, our homes, work, our communities, and consecrated life.

 

God is eager to share his glory with us! We get a glimpse of this in Jesus’ transfiguration on the mountain. Jesus’ face changed in appearance and his clothing became dazzling white (Mk 9:2,3). The Lord Jesus not only wants us to see his glory, but he also wants us to share his glory with us. Jesus shows us the way to the Father’s glory: follow me - obey my words - take the path I have chosen for you, and you will receive the blessings of my Father’s kingdom - your name will be written in heaven.

 

How much do we miss God’s glory and action because we are asleep spiritually? Some things can keep our minds asleep to the things of God. Mental lethargy and the ‘unexamined life' can keep us from thinking things through and facing our doubts and questions. The life of ease can also hinder us from considering, challenging, or disturbing demands of Christ. Prejudice can blind us to something new the Lord may have for us. Even sorrow can be a block until we can see the glory of God.

 

Origen (185-254 AD), an early Church Bible scholar writes, “When we are transfigured, we will be no longer the children of darkness or night but become the sons of day and walk honestly as in the day as Jesus became the sun of righteousness. When it comes to obeying the commandments or enduring adversity, the words uttered by the Father should always echo in our ears: “This is my Son, the beloved, in whom I am well pleased; listen to him”.

 

 

“harden not your hearts” (Divine Office)

 

 

You shall not fall for I am with You Dt 26:4-10; Rom10:8-13; Lk 4:1-13 (C Lent/1)

 

You shall not fall for I am with You

 

Dt 26:4-10; Rom10:8-13; Lk 4:1-13 (C  Lent/1) 

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

 

The three Synoptic Gospels report that Jesus was led by the Holy Spirit into the wilderness to be tempted by the devil, right after he was baptized and confirmed by the Father for his mission as Savior of the world. This is the pattern God had set for Moses (Ex 24:18) and for Elijah (1 Kings 19:8). Both were led on a forty-day journey of prayer and fasting to meet God. God tested Moses and Elijah to proclaim God’s word (Ex 33:11; Dt 18:15; 34:10) and lead people into holiness and righteousness. Moses and Elijah prayed and fasted in the desert, and God fed them with his life-giving word. They were renewed in faith, hope, and love.

 

Luke writes that at the end of Jesus’ forty days in the desert, the Satan tempted him. This deceiver is the devil (Lk 4:1), the father of lies (Jn 8:44) and ruler of this world (Jn 12:31; 2 Cor 4:4). He is the same deceiver who tempted Adam and Eve in the Garden of Paradise (Gn 3). Why did Satan tempt Jesus? Satan knew that Jesus was embarking on an important spiritual mission for the kingdom of God. Satan got an opportunity to strike while Jesus appeared to be more vulnerable in his physical and emotional weakened condition. He was weak due to his prolonged fasting. Satan undoubtedly thought he could persuade Jesus to choose his path rather than the path his Father

 

Satan’s first temptation appealed to Jesus’ physical hunger. He hungered for his Father's word, even though it might cost him great sacrifice even unto death.  Jesus defeated Satan’s snare with the words of Scripture, “Man does not live by bread alone, but by every word that proceeds from the mouth of God” (Dt 8:3; Mt 4:4). Satan tempted Jesus a second time by presenting him with the best the world could offer. But he chose to make his Father’s will alone as his treasure and delight by quoting, “You shall worship the Lord your God, and him only shall you serve” (Dt 6:13). Satan’s last temptation was to convince Jesus that he should position himself at the pinnacle of the temple in Jerusalem and perform a sign that would prove that he was the Messiah, God’s anointed Son quoting, “He will give his angels charge of you, to guard you, and on their hands they will bear you up, lest you strike your foot against a stone” (Ps 91:11-12). Satan is aware of the Scripture! Jesus refused Satan’s test to prove his divine claim as the Messiah. quoting, “It is said, `You shall not put the Lord your God to the test” (Dt 6:16).

 

How can we hope to fight temptation and overcome sin in our own lives? Jesus was led by the Holy Spirit. God tests genuine faith to set it as an example. He will not leave us alone nor will he suffer us to be tempted beyond that which we can bear” (1Cor. 10:13). And “your ears shall hear a word behind you, saying, ‘This is the way, walk in it’, when you turn to the right or when you turn to the left” (Is 30:21). Jesus did not rely on his human strength. He teaches that we need the strength and guidance of the Holy Spirit to help us in our weakness (Rom 8:26). He will be with us when we acknowledge our dependence on him (Js 4:6) and he helps us to stand firm against the attacks of Satan (1 Pt 5:8-10; Ep 6:10-18). Do we seek God’s wisdom and guidance for overcoming sin and avoiding the near occasions of sin? In the forty days of Lent, we are called to journey with the Lord in the wilderness of our spiritual renewal towards the feast of Easter. We, too, must follow the way of the cross to share in the victory of Christ’s death and resurrection. As we begin this holy season of preparation and renewal, let's ask the Lord for a fresh outpouring of his Holy Spirit that we may grow in faith, hope, and love.

 

“You shall not fall a victim to the sword: your life shall be safe,* for I am with you” (Divine Office)