33 Rd week days mass reflection of the year 22

---------- 14 - 19 NOVEMBER 2022, HOLY MASS REFLECTIONS 14 NOVEMBER 2022: REVELATION 1.1-4, 2.1-5a; LUKE 18. 35-43 Thrust: My first love! Indicative: It happens in the case of many that there is a lot of enthusiasm initially. But in course of time, it declines because priorities change 1. Often many start great with a lot of focus, determination, and dedication in their life of faith. This is their first love in which there is passion and intensity. This is testified in the initial faith of the church of Ephesus in the book of Revelation. 2. Some of the details of this first love are very vivid and striking: There is Toil and patient endurance in bearing up for the Lord’s sake. They are judicious and discerning concerning false teachers. They shun the evil ones and refrain from them. They never grew weary but zealous and vibrant. 3. But they have abandoned their first love. They have fallen away from their heights of faith and fidelity. This is exactly the blindness that is typified in the gospel. There is a blind man of Jericho sitting by the roadside begging. But he is aware of his blindness. He desires to be healed. He approaches Jesus. And he receives his sight. 4. We are also expected to be and do. We must realise that we too have abandoned our first love. How? We do not stand tall and still in our journey of faith. We do not toil hard. We are not cautious and judicious concerning false influences. Neither do keep away from them nor resent them. We do not endure patiently and do not bear up for the Lord’s sake. We easily grow weary and thus lack a sustained zeal and vibrancy. 5. Therefore one must come to sense where we have fallen. We must repent and regain what we have lost. We must restart the works that we did first Imperative: Alas! How easily we have fallen away from our first love, the Lord, and fallen to secondary and unworthy loves, that is undoing cravings and pursuits (REFLECTION 2 FROM 2021, 15 NOVEMBER) Focus: True faith is the interior sight that enables one to see what is true, good, and pleasing in God’s sight. Any abandonment of faith is nothing but blindness 1. In the gospel, Jesus heals a blind man. His persistence is a striking fact. When he begins to cry out to Jesus to heal him, the people around rebuke him to be silent. But he cries out all the more. 2. This is an inspiration and challenge to all the followers of Christ and all the believers of God. When there are so many opposing forces, when there are many negative and misleading influences, still can they remain clear and firm? Even when their life is at stake because of their choice for God and justice, can they remain stable and loyal? 3. Especially in our own times, when false values are profitable and rewarding, when compromises bring forth lucrative results and dividends, do we resist and persist? Is it not true that today too there are many who abandon God and sell themselves to do evil? 4. This is truly the blindness of heart and soul. Disloyalty is that blindness where one fails to see fidelity to God and the right values as the greatest priority in life. Like the blind man who says to Jesus, “Lord, let me receive my sight”, let us also plead with him to give us the sight. Direction: How many of us are really loyal and persevering to choose to die rather than to be defiled by false trends and values and to profane the holy covenant of God? (REFLECTION 3, 2021, 24 OCTOBER: (Parallel) MARK 10. 46-52) Focus: When we are weighed down by the burden of difficulties, let us not lose heart. Let us turn to Jesus. Let us trust in His compassion. Let us cry out to him. And we will surely experience his relieving intervention. 1. Today the Word of God invites us to focus on blindness, especially in the light of the healing of a blind man in the gospel. The scene is dramatic. There is a blind beggar. He cries out to Jesus to have mercy on him. The annoyed and irritated people chide him and try to quieten him. But he continues to shout aloud. Jesus calls for him and asks him, “What do you want me to do for you?”. He replies, “Master, let me receive my sight”. Jesus says, “Go your way; your faith has made you well”. Immediately he received his sight. 2. Some simple details are notable. The blind man is a beggar. He is reduced to beggary. This shows the loss of human dignity and also his condition of dependence on others’ mercy. Thus, blindness is not merely a matter of physical deformity. It is more pervasive affecting the whole person. And the blind man is aware of his need. He needs sight, not only the physical. He needs the ability to see his own lost dignity, the lost beauty of life, and the lost joy of relationships. 3. He is clear about what he wants. Jesus too wants us to be clear about what we really want. That is why, Jesus asks him, “What do you want me to do for you?” And he rightly replies, “I want to see”. Sight is his priority and nothing else because he knows that by regaining sight, he will regain all that has been lost. 4. That is why he starts crying out loud. He would persist despite people’s rebuke. He would catch the attention of the master. He was determined to stop the master’s mercy on the roadside. And when Jesus called for him, he was already sure of the Lord’s healing. He would no longer feel the need for his mantle. He would no longer need to sit on the roadside. He would no longer need to beg. That is why, symbolizing the change to come, he throws off his mantle. He springs up from the ground. He hastens to Jesus. His faith wins the master’s favour! 5. At this point, we can note that this physical blindness is more symbolic. It indicates wider and more pervasive blindness. What Jesus heals is not merely physical blindness. His healing is a restoration of holistic sight. Sin causes different layers of blindness. Sin makes us blind toward God, toward others, toward our own self, toward life, toward society, and the whole creation. 6. The question of Jesus is very valid: “What do you want me to do for you?” The blind man knew what he lacked and what he needed. Do we know what we want? Do we realize what we lack? Do we realize that we are blind in very many ways and that we fail to see very many things? 7. How often we are blind toward God, failing to see His love, His will, and His holy plans? How often we are blind toward others, failing to see them as our brothers and sisters, as our fellow travelers, who have their own good and also struggles? How often we are blind toward our own self, failing to see ourselves as we are, with our merits and demerits as well? How much do we fail to see our true image in the likeness of God, and also the false sheathes that are covering heavily this deeper image? How much do we fail to see life as a blend of the pleasant and the unpleasant, good and bad? How often do we fail to see the true nature of life as transient on earth and destined toward eternity? How much do we fail to see our duty toward society and also its role in our life? How often do we fail to see our moral obligations as social persons? And how much do we also fail to see the whole creation as a handiwork of God and thus nurture a sense of stewarding and care toward it instead of manipulating and destroying it? Direction: All of us are blind in different ways. We must realise and accept it in sincerity. We must in faith run to the Lord for sight. But once healed, we must walk the Lord’s way and not our own way. This is really to be in tune with the promise of God in Jeremiah 31. 8-9: I will make the blind and lame walk in a straight path in which they shall not stumble. (REFLECTION 4 FROM 2020, 16 NOVEMBER) Focus: God is within us and amidst us, He is before us and beyond us. He remains hidden and invisible but His power and love are made manifest in numberless ways. Blessed is he who is able to see! Blindness is a great loss. Only the one who is blind can really know how terrible it is. It is true that many of us feel so much pity for blind people. We feel sad that they are missing so much, that they miss the colors, the beauty of life and persons. We may also wonder how they can accept such deprivation and live happily. Such human emotion is good toward others. But do we realize and appreciate how blessed we are to have sight, to be able to see! Do we also act responsibly on what we see? Do we have a sense of discretion regarding what to see and what not to see? Jesus in the gospel heals a blind man by the name Bartimaeus. This blind man can teach us simple but useful lessons for our life. His blindness reduces him to beggary, sitting by the roadside. He hears of Jesus’ coming. He does not want to miss the chance of healing. He cries out pleading with Jesus to have mercy on him. The rebuke of the annoyed people to keep quiet does not silence his voice nor quieten his desire for healing. He persists all the more in his cry for help. His perseverance catches the attention of the Master and wins his mercy. He is called by Jesus. When told that he was called by the Master, we can note some notable actions on his part. He throws off his mantle. He springs up. He comes to Jesus. Already the very call by the Lord itself ensures him the recovery of his sight. He no longer feels the need for his mantle. He needs no more sitting, stuck to the ground. That is why he springs up and moves to Jesus. Here too, at the encounter with Jesus, he is quite clear about what he needs. Asked by Jesus, ‘what do you want me to do for you?’ he is prompt to answer, “Master, let me receive my sight”. His faith is rewarded. Jesus heals him saying “Your faith has made you well. Go your way”. He is no longer blind. He is able to see and walk the way. His sight is not only physical. His sight is whole and holistic. He is able to see the Lord. That is why, instead of going his way, he follows Jesus on his way. Direction: Much more than the exterior, physical sight, today we are invited to shift our attention to our interior sight. To be empathetic toward the blind is good, but let us recognize our own blindness toward God and toward others. Failing in faith is spiritual blindness; failing in fraternal perspective and goodness is fraternal blindness; failing in moral values is moral blindness (REFLECTION 5) Focus: Awareness and admission of blindness is the primary step in the recovery of sight In the gospel, Jesus restores sight to a blind man. In this miracle, what is striking is the depth and persistence of his desire to receive sight. He is already aware of Jesus' power and mercy. He waits for the right occasion and jumps upon the first opportunity. He does not feel annoyed or discouraged by the people's scolding and preventing him. He does not give up his desire. He realizes his need and also dependence on Jesus. He shouts out for Jesus' mercy. He encounters Jesus and explicates his desire and need. Accordingly, Jesus rewards his faith by granting sight to him. Jesus is always ready and willing to heal us. But for this healing, in the first place, what Jesus wants from us is to realize our own blindness, and to deeply desire to be cured of it. This is what he implies in his question to the blind man, “What do you want me to do for you?”. This is not a question of ignorance of the need of the blind man. Surely, Jesus knows very well what the blind man needs. What can a blind man ask for, if not sight? But what Jesus wants from us, is that we sincerely realise what we lack and deeply feel what we need. All of us are blind because often we fail to see clearly what we essentially lack and need. Wrongly, many see only shallow lacks and needs, and not the deep and essential. This real blindness is explained in Revelation. It is the “loss of the first love”. It is being blind to the first love with God. It is the loss of original fidelity and passion. It is the lack of enthusiasm of faith. Direction: One cannot be restored sight so long as one pretends not to be blind. Many think that they are clear-sighted and far-sighted, and that is why they continue to be blindfolded and stumbling. 15 NOVEMBER 2022: REVELATION 3. 1-6, 14-22; LUKE 19. 1-10 Thrust: Wake Up! Indicative: The world is suffering so much from pretension and lukewarmness. People appear to be all okay but they are very shallow and defective 1. In the book of Revelation, God admonishes the different churches because all lack all that is supposed to be there. Their works are not found complete in the sight of God. Some appear to be so alive. They create such good impressions and enjoy public reputation. They soil their garments. 2. Some others are neither cold nor hot. They are so dormant and indifferent. They are neither closed nor open. They are neither good nor bad. They are the so-called “neutral” people. They think that they are balanced people and do not take sides. But these are highly unreliable because they are not trustworthy. After all, they are tepid and unaffected. 3. These suffer from a spirit of self-sufficiency and complacency. They wrongly presume that they are rich, They have everything, and lack nothing. They think that they are well-dressed and clearsighted. But in reality, they are wretched, poor, blind and the naked. 4. Therefore what is needed is openness and receptivity. Zacchaeus stands before us as a symbol. We are invited to hear what the Spirit says. We need to hear his voice and open the door to him who stands at the door of our hearts and knocks. We need to let him in and sit and eat with us. We need to wake up and remember, recollect and retain what we have received and heard. 5. We need to strengthen what remains and what is about to die. We need to allow God to anoint our eyes so that we may see. We need to be humble to see our wretchedness and misery and seek the Lord to touch and heal us. We need to allow him to reprove and discipline us. 6. We must constantly strive to conquer the evil one. Thus we shall be clothed in white garments. Our names shall not be blotted out of the book of life. Thereupon we are granted the privilege to stand erect before the world. Imperative: Pretension, indifference, and complacency are very pernicious in our spiritual life. These will make us fall away from God’s grace and eternity. (REFLECTION 2 FROM 2021, 16 NOVEMBER) Focus: Faith is not merely believing some doctrines and following certain laws and traditions. Faith is essentially a matter of faithfulness come what may 1. In the gospel, in the person of Zacchaeus, we have an example of faith. Zacchaeus received new faith. He made a total about-turn. He turned to Jesus with a passionate heart, and he tuned his whole life to the person and following of Jesus. 2. He truly made a journey of faith. This is seen in his transition from a deep desire to encounter Jesus to total conversion and transformation of life. From the extortion of a tax collector, there is a big leap of distributing half of his property to the poor and fourfold repay to those defrauded. Thereby, he is counted as a son of Abraham from being labelled as an ostracised sinner. He is blessed with salvation, being liberated from the curse of sin. Direction: We are constantly reminded about how we should traverse the journey of faith. We need to constantly transit from imperfect faith to perfect faith. We must safeguard and preserve the gift and treasure of faith in the faithfulness (REFLECTION 3 FROM 2020, 17 NOVEMBER) Arrow: Am I neither cold nor hot, but lukewarm? Focus: All that matters to God is not status or position, but a humble and honest heart. Every sincere and committed effort on behalf of God will win His abundant grace The story of Zacchaeus is a great source of consolation and encouragement for all. For God's grace accepts and graces us despite our unworthiness and failures. Zacchaeus, being a tax collector was labelled as a sinner and was despised. Yet Jesus was not conditioned by these human considerations, calculations, or labels. He is not prejudiced. He is not resentful or judgmental. He does not condemn him but readily offers his mercy and salvation. For his part, Zacchaeus does his homework. He nurtures a profound desire and motivation to see Jesus. He is not discouraged by the obstacles of his shortness and crowd; he takes the trouble to surpass these blocks by placing himself on high climbing a sycamore tree. He encounters Jesus. He responds to Jesus' invitation to be his guest and celebrates his presence with a banquet. He undergoes a deep conversion. He testifies his conversion by a concrete and abundantly generous act of renouncing and sharing: half of his property with the poor, and fourfold repay to all those defrauded. Thus, he truly deserves the blessing and salvation of God. Jesus pronounces the heart-soothing words: “Today, salvation has come to this house. He too is a son of Abraham”. It is not just a blessing and a compliment. It is the greatest gift that one can expect: He is given a new dignity. He is raised from the low level of being a sinner to the noble status of being a son of Abraham, that is, one of the chosen people. He is blessed with salvation, being saved from the curse of sin. What is our journey? Do we desire and set out to encounter Jesus, to be touched and transformed by him? How concrete and authentic is our conversion? Very truly, the biggest block in this journey is our tepidity and lukewarmness. God does vehemently detest it as we hear in Revelation: “You are lukewarm, neither cold nor hot. So I will spit you out of my mouth”. Direction: When one discovers Jesus, the greatest treasure, one will not still be possessed by the possessions. One will not continue unconverted and untransformed 16 NOVEMBER 2022: REVELATION 4. 1-11; LUKE 19. 11-28 Thrust: Rich but wasted! Indicative: In life often suffering and misery is not always because of the lack or scarcity of resources or abilities but because of the lack of goodwill and personal application 1. In the gospel, we have the famous parable of talents. Usually, it is interpreted as encouraging and challenging us to discover and develop our talents. This is a valid direction of reflection. But we can expand it a little more. We can apply it to the whole life in its entirety. 2. The gospel mentions “a nobleman who goes to a far country to receive for himself a kingdom and then return.” This can very well indicate Jesus himself. He is sent by the Father from heaven to the far country of the earth to establish his kingdom and then return. 3. As the nobleman in the parable is hated by his citizens, so too Jesus was hated by his own people, the Pharisees, and scribes. Just as the people sent a delegation after him, saying, “we do not want this man to reign over us,” so too Jesus’ people constantly reject him, resisting his reign over them. 4. Now, just as the nobleman entrusted one mina each to ten of his servants before he left, so too Jesus is entrusting the riches of his blessings, the treasure of his grace. In difference to Matthew 25. 14-30 where the master gives 5, 2, and 1 talents to three of his servants, here in Luke, ten servants are given equally, one each mina. 5. The point is clear: all of us are given God’s spiritual riches. There is no exemption or exclusion or discrimination concerning God’s grace. We are blessed with varied talents. We are expected to put them to use and to be responsible and diligent. We must be productive and bring out abundant fruits. 6. On his return, the Lord would see a reckoning. The first two prospered one mina into 10 and 5 respectively. They are appreciated and rewarded richly with 10 and 5 respectively. Their fidelity in small things brings a rich reward. But the last one hid it unused in a handkerchief and gives back to the master. Imperative: The more we have zeal and productivity, the more we will be blessed. It is like the 24 elders who remained faithful and are clothed in white garments in heaven (REFLECTION 2 FROM 2021, 17 NOVEMBER) Focus: We are gifted and talented in abundant ways. But greatness does not depend on the numerosity of the talents. Rather it depends on the abundance of their use and beneficialness. 1. The parable of talents in today’s gospel is a familiar one to many. A nobleman gives to his ten servants one pound each to trade with them. On his return from his trip afar, the servants are summoned to his presence. All gave back to him added pounds as a result of trading, except one. He laid it in a napkin and gives it back to his master. He did no trading. He laid it to waste. He has no regrets for not putting the pound to use. All the more, he blames his master to be a severe and greedy man and so he is faithfully returning the one pound. 2. Obviously, he incurs the wrath of his master on both counts. One, because he failed to be productive; the other, he falsely accuses his master so as to cover up his failure. How often, are we also not like that last servant? God has gifted us with an abundance of gifts. These can be in the form of some external talents and skills like intelligence and knowledge, eloquence, singing, dancing, et cetera. These also can be in the form of more basic gifts like the ability to love, to give, to forgive, in sum, the whole inner power of virtues. 3. God certainly expects results and fruits. How many gifts and talents is not the matter. Rather how and how much we make use of God-given gifts or talents for the sake of God and good is what matters. We need to bear in mind that concerning external and technical talents, there can be variations. But we need not bother too much about this fact of difference. It is a matter of difference and divergence. It should not be a matter of discrimination. We must be more concerned about the more profound, basic, and abiding qualities and gifts like love and virtue. 4. This is where we have the glowing example of a mother and her seven sons from the 2 Maccabees. She perseveres in her faith not only personally but also motivates and encourages her sons to remain loyal to their God even in the face of death. Their faith is the greatest gift and talent. And we are called to preserve and foster this gift always. Direction: Let us not put the blame God for our lack of responsibility and accountability. Let us become more assiduous and productive. Let us always be faithful stewards and servants (REFLECTION 3 FROM 2020, 18 NOVEMBER) Arrow: Gifts and talents – laid waste or put to use? Focus: What is important is not how much we receive but how much we give in return. God does not see how much we have but He sees what we do with what we have The parable of talents is not a question of the difference of talents given. It is a difference but not discrimination. One need not make an issue out of it justifying disparities and inequalities. The fact is we are born different. Here, it may help us to think of two levels of talent: secondary and primary. The secondary level comprises various skills and competencies, like singing, dancing, art, drawing, intelligence, eloquence, socializing, organizing, etc. And there may be variance in regard to this secondary level of talent. Thus, there is also a possibility for comparisons. But one should not be too caught up with this secondary level. Because, that will lead to unhealthy competition, feelings of disparity, and discrimination. Subsequently, it can also lead to jealousy and arrogance. Rather, it is wise to focus on the primary level of talent, and no one is deprived of the primary level of talent. These are more fundamental and essential. They are namely the gift to love, to give, to be virtuous, to be benevolent to others. Here, there is no question of discrimination. No one is given less than needed to become a fine human person with humane qualities. What is important is how each one searches out all the possibilities to put in the best and to develop himself, without negative and jealous comparison and competition. Each one is accountable for what he has received and how he made the best use of his gifts. There is no use of receiving more but giving back little. Direction: The real matter is not how many talents we have or how talented we are but how receptive and productive we are, how responsible and fruitful we are 17 NOVEMBER 2022: REVELATION 5. 1-10; LUKE 19. 41-44 Thrust: God is weeping! Indicative: God’s voice and message is always loud and clear. He constantly invites us to open ourselves to realise, repent and return to him. But many would not mind it. 1. Today, in both readings, there is weeping. In the first reading, John sees a heavenly vision and weeps over people because there is no one found worthy to open the scroll and break its seals. In the gospel, Jesus weeps over Jerusalem city because they do not know the time of God’s visitation and the things that make for peace. 2. We need to note that this weeping is not merely emotional or sentimental but it is a sign of profound anguish and pain at the saddening situation. Now, the common reason for weeping is the people’s lack of openness and cooperation to see God’s presence and action in their lives. And the consequence is the lack of a worthy life to be in God’s eternal presence. 3. One alone is worthy to open the scroll and break its seals. It is Jesus, the Saviour. He is the lion of Judah, the Root of David. He has conquered evil and is worthy. But what is strange is how he conquered. It is not by force or violence as a fierce lion but as a meek lamb. He shed his own blood and ransomed all people for God. He has made them a kingdom and priests to our God. And they shall reign on earth. 4. The contrast in the fate of those who follow the Lamb and those who do not is very clear. Those who renew themselves to be ransomed by the blood of the lamb would be made a kingdom and priests to our God and they shall reign on earth. 5. But as for those who are totally unaware and unresponsive to God’s visitation, they will be destroyed. The destruction of Jerusalem city is symbolic of this destruction of the unfaithful. “Their enemies will tear them down to the ground, and all their human and earthly glory will be devastated. Imperative: God is still weeping because of the mounting indifference and unawareness of people toward God’s visitation and interventions (REFLECTION 2 FROM 2021, 18 NOVEMBER) Focus: What is very consoling and heartening is that our God is a God of heart. He feels for us and with us. He is so sensitive that he even weeps over us, for our plight and flight with evil 1. Jesus weeps over Jerusalem because he knew her impending destruction. The city and the temple were symbols of glory and honor. But these external causes of greatness would not save them from their fateful misery. 2. Jesus also states the reason for this destructive end. It is because they did not recognize the time of God’s visitation to them. In the context of the history of salvation, “God visits His people” would mean that he enters into their life, encounters them and also intervenes in their testing times, and transforms their condition. 3. Truly God visited his people in and through his own Son, Jesus. He offered them his love, guided them with his light, and strengthened them with his power. But sadly, the people did not accept him and cooperate with him. They rejected his message and the effect of his saving acts. Consequently, they invited upon themselves destruction. In fact, it is self-destruction. They cannot blame anyone else for their pitiable ruin except their own selves.. 4. Today we commemorate the dedication of the basilicas of Saints Peter and Paul. This urges us to a renewed zeal for God, God’s house, and God’s holy statutes. We must remain faithful to the laws and ordinances inherited through our long and hallowed traditions. Even though we are threatened and intimidated by dire consequences, we must not swerve in our loyalty. Direction: In a world and religion of mediocrity and lukewarmness especially in matters of faith and charity, as true followers of Christ we must revive and rekindle the losing fire of burning zeal for God and conviction (REFLECTION 3 FROM 2020, 19 NOVEMBER) Arrow: If only you know the ways of God? Focus: No amount of external glory or worldly accomplishments can substitute for openness to God and His grace Jesus weeps over Jerusalem. No doubt that the city and temple of Jerusalem are icons of glory and pride for their people. But this glory and greatness cannot save them, they fail to be receptive and cooperative to God’s grace. All the exterior splendor, pomp, and name cannot condone and make good for their lack of receptivity and cooperation. God in His mercy has come to visit His people and save them through His only Son Jesus. In the words of Revelation, he is the lion of Judah, who alone is worthy to open the book of life, read it, break open its seals and thus throw open the treasures of salvation. He shows them the ways of peace and urges them to walk these ways. He immolates himself for their sake. He bails himself out as ransom in order to purchase them back. But they do not recognise God's visitation. They become obstinate and refuse to adhere to Jesus. This deeply anguishes the loving heart of Jesus that cries out bitter tears. God continues to weep over us and the whole of humanity. His heart languishes looking at how man prides himself in the external displays and glories. He is deeply pained by how man seeks vain pleasures. He is agonized at how man willingly renders himself in the hands of the enemies. True to Jesus’ words in the gospel passage, the “enemies surround him with barricades, shut him in and press on him on every side. And they will dash him and his children to the ground. They will not leave a stone upon a stone within his manmade kingdom”. How truly today’s man is bound in manifold ways! Direction: It is better to weep over making Jesus weep for us, instead of priding ourselves in vain and shallow glories 18 NOVEMBER 2022: REVELATION 10. 8-11; LUKE 19. 45-48 Thrust: Temple is a house of prayer! Indicative: Temple is not only a place of worship but a dwelling of the holy God. Being in the temple should stir in us a sense of devotion and holiness 1. Jesus drove out those who were doing business in the temple. Here some miss the main point because they focus on the action of Jesus as a “holy or just anger.” Thus they may also justify their own anger as just anger. 2. First of all, the main focus is not on the anger of Jesus. Actually, it is not anger, and there is no holy or just anger. It is not angry because he did not lose his temper. He acted that way not because he lost control of his temper, not because he became impulsive and overemotional as it happens in the case of many. 3. It was passion and zeal. It was not directed against any individuals. It was an expression of profound passion for God and His house. It was not a simple situation of disorder. It was a serious situation of desecration. It was a total failure in the sense of the sacred. 4. It was this passion that drew people to him and hung on his words. In this way, he became himself a temple – carrying God’s presence, communicating God’s word, and giving people a true sense and effect of godliness. 5. The symbolism of ‘eating scroll’ can indicate this: the power of his presence and word. Eating signifies complete assimilation and total absorption of God’s word into us. It is sweet in the mouth but bitter in the stomach. 6. Similarly, God’s word may look pleasurable and palpable at the outset but once we really receive it and send it inside, then it may create a bitter taste. That is what it must do, make an inner change. 7. This symbolism can also refer to our own ministry. It will be really challenging. It may appear to be sweet apparently but will create a bitter taste inside. That is why many resent and resist. That is what happened in the case of the Pharisees and scribes at the words and actions of Jesus. They were bitter in their stomachs. So they seek to destroy him. Imperative: What are our churches and temples – houses of prayer or dens of robbers? Are they ambience of devotion or commotion? Noise or voice of God? (REFLECTION 2 FROM 2021, 19 NOVEMBER) Focus: One of the greatest tragedies of today’s society is the loss of the sense of the sacred. A spirit and culture of profanity has invaded all the spheres of life 1. In the gospel, we have an act of reconsecration of the temple by Jesus. Jesus cleanses the temple that has become a business place, a “den of robbers”. The holy temple was truly desecrated and it needed a re-consecration. Jesus needed the guts and he had them. He knew that it would aggravate animosity against him as the authorities sought to destroy him as an immediate reaction. But nothing would deter his zeal for God and His holy abode. 2. Jesus was filled with a holy fire of just anger because the sacredness was not only ignored and abandoned but also replaced by profanity. The House of prayer was turned into a den of robbers! These two incidents of reconsecration must strongly challenge us about our own frequent tendencies and acts of desecration of our temples. 3. Desecration of the temple takes place in two ways. It is a direct desecration whenever we do not sustain an ambience of the holy in our churches. Whenever we fail to experience and foster an atmosphere of holiness, there is desecration. Besides, whenever we use our churches for profane purposes, turning them into marketing or advertising or organizing halls, there is desecration. 4. But there is also another serious desecration. Whenever people enter the holy temple with desecrated hearts and lives, there is also a grievous desecration. When the temple is peopled with people, so much polluted by sin and evil, it is a pervasive desecration. Direction: It is not enough that we decorate and venerate our churches and celebrate various spiritual activities in them. We must make sure that they transmit an aura of holiness and cleanse us. We need a reconsecration both of our temples and believers! (REFLECTION 3 FROM 2020, 20 NOVEMBER) Focus: Sense of the sacred and fear of God alone will lead to order and harmony in life Jesus does a sort of temple cleansing. He appears rather violent and drives out all the marketing and shopping in the temple area. The driving motive behind this just anger is his passion for the sanctity of God’s holy house. How could the most Holy One of God compromise on desecrating what is consecrated? The same can be the situation in the present times. One of the major tragedies of today's society is temples that are consecrated are getting desecrated. This happens in both the senses and aspects of the temple. First, the temple as referring to the churches, the holy places of worship. Second, the temple as referring to the human person himself. We read in 1 Corinthians 3. 16: "Do you not know that you are a temple of God and that the Spirit of God dwells in you?". Churches are houses of prayer, the unique place of God's personal presence. But sadly, not seldom they are turned into centres and domains of secondary and shallow interests and transactions like the "den of robbers". They become auditoriums for organizational activities. They become stages for displays, platforms for socialization, and launching grounds for self-deliveries. The spiritual ambience which is crucial to a church is often missing. Further, day by the human person is increasingly getting desecrated and polluted by many deviated and aberrant, destructive, and harmful thoughts, words, and actions. We need a thorough cleansing. Direction: We need to recapture our sense and culture of communion with God in humble devotion and surrender. We need to regain our lost innocence and purity of heart and the human person 19 NOVEMBER 2022: REVELATION 11. 4-12; LUKE 20. 27-40 Thrust: God is living! Indicative: Our God is a living God and a life-giving God. He is ever-present and active. But for many and in the lives of many, God is not alive. 1. We reflected on the same passage the last Sunday. Our focus was on God as the God of life, and we as destined for life in eternity. Our simple reflection is God is not dead though many try to make Him dead, many try to deaden His Spirit, His presence, and action. In the life of many, God is not really alive. He does not live for them because they do not bother at all about Him. 2. For many, God becomes a botheration, a disturbance, an annoyance, and a prick of conscience. It is because they misconceive Him as a policeman, a taskmaster, a strict penaliser. They lose that delicacy, intimacy, and beauty of a personal relationship with God. 3. For many, God is a mere concept of mind or an object of worship. The ‘personal touch’ is missing. It is like the Sadducees because they do not believe in the resurrection but ask the argument based on the resurrection. 4. Jesus makes it clear that God has destined everyone for life. He lives and shares the same life with all. Death transits us from the earthly, physical life to resurrection, which is rising to a new life of eternity. 5. This life of resurrection is altogether a totally different realm. Those resurrected are not bound or limited by our earthly human relationships. They rise above human attachments. They are like angels. This primarily means that they are not space-bound or time-bound. 6. To merit such a life of resurrection and life, we need to adhere to the two olives, two lampstands, two witnesses, and two prophets. These may symbolise the OT and NT. Accordingly, those who abide by him will be nourished and bear fruits like the olive tree. They will receive light from the lampstands. They are edified and supported by the two witnesses. They are fortified and admonished by the two prophets. Imperative: Let us not secularise too much heaven and eternal life also. Let us not restrict the unbounded mercy and reign of God (REFLECTION 2, 2021: 20 NOVEMBER) Focus: We are given this life so that we can live it well. This earthly life is only a temporary duration and we should never lose sight of what lies after 1. We often experience and witness a dominant culture of death. A lot of fear, violence, and destruction surrounds us. Respect for life and human dignity, values, and relationships too is fast declining. The idea of God as well as approach to Him are shallow and defective. God is seen as a God of stop-gaps, one who is sought in times of need and use. Further, there is a heavy tendency to “privatize” God also, confining Him to the boundaries of religion or class. 2. All these are nothing but tendencies of making God dead. Perhaps this is the re-rising of the negative philosophy of Nietzsche, “God is dead”. When people do not live and promote the life that is given by God, they deaden God. When God does not live within and amidst the humans, they deaden Him. When His kingdom of love, justice, and peace does not reign among the humans, they make Him dead. 3. It is in this context, the declaration of Jesus that “God is not God of the dead, but of the living; because all life to Him” makes tremendous sense. Death is not our end or destiny. Life and that too, eternal life is our end and destiny. Physical death is only a closure to the earthly life. But it is an opening upon a new life, an everlasting life. 4. This life in eternity is a life above and beyond the earthly life. This means that we are raised to a higher level where we do not operate merely on the basis of earthly ties or human attachments. We will also not be carried away by earthly pursuits or interests. We become fully spiritual and heavenly. In the words of Jesus, we “are equal to angels and are sons of God, being sons of the resurrection”. 5. Therefore, to attain that life of eternity, we need to recommit ourselves to making God live in us and among us. We must be alive to God. We must foster a culture of life that reflects God, for all life belongs to Him. God must re-enter and live more intimately in human hearts, lives, societies and nations. For this, one essential condition is the realisation and repentance over our sinfulness, like Antiochus in the first reading from 1 Maccabees. He reflects, realises, and repents over his wickedness against Israel and against God Himself. Direction: The reality of death must constantly remind us that we must look beyond death. Our faith makes us focused on eternity; our hope must make us directed to heaven, and our charity must make us committed to earth (REFLECTION 3 FROM 2020, 21 NOVEMBER) Focus: This earthly life is not an end by itself but resurrection and eternal life is our destiny. Therefore, let this life now be a worthy passage to the life then Jesus declares: “God is the God of living and not of the dead, for to Him everyone is alive”. Thereby, two fundamental truths are affirmed. God is God of eternity, and we too are destined for the same eternity. Our God is a living God; He is the God of life and He shares this same life, His own life with us. If this is so, then we will live with Him in eternity. This earthly human life is only temporary duration, a transit in preparation for that life without end. Therefore, death is not a permanent closure or cessation of life but is only a door that opens upon resurrection and risen life in heaven. But this destiny after death commits us to life before death to live it with a spirit of focus and direction, detachment and soaring high. Our life on earth should be in such a way qualitative that it qualifies us for life in heaven. Unfortunately, many lose sight of this fundamental nature of nurturing and orientation to life in eternity. Consequently, they tend to live a culture of death. They tend to be heavily conditioned and stuck with only the temporary and transient. They fail to value and appreciate life. They fail to realise that life is precious and sacred because it is a share of God’s own life. That is why often it is so much abused and destroyed. Further, the loss of the sense of eternity also makes people lose their sense of purpose and direction. They become excessively earth-bound. They do not raise themselves to what is above, what is high and lofty. It is ironic that people who claim to be foresighted and far-sighted fail to see the horizons of eternity.