26 SUNDAY OF THE YEAR A 23

26TH SUNDAY, 01 OCTOBER 2023: EZEKIEL 18. 25-28; PHILIPPIANS 2. 1-11; MATTHEW 21. 28-32 Thrust: Change the mindset! Focus: Life will look different and the person will become changed when he puts on the same attitude of Christ and acts with the same mindset of God 1.  Last Sunday, the parable of the workers in the vineyard, through the generosity of the owner, invited us to put on and act with the mindset of God. This Sunday’s first reading from the prophet Ezekiel continues the same theme. 2.  This text is also a clear example of the mindset and the ways of God, in contrast to that of the world. Specifically, it is the contrast between God’s way of assessment and retribution. 3.  In ordinary human standards, God’s way is unfair, because punishing and condemning a righteous person who falls to sin, looks an excessive severity, and a gross disregard for all his past good. 4.  On the other hand, forgiving and granting life and salvation to a wicked who turns away from evil to good, looks like an exaggerated indulgence and a net disregard for the principle of justice which holds every culpable act to be punishable. 5.  The focus here is the contrasting mindset of God. The point is not so much about ignoring one’s good or indulging one’s bad. It is a beautiful indication of the blend between God’s justice and mercy, in contrast to the ordinary dichotomy between human justice and mercy: 6.  Often there is a tension and disharmony between the principles of justice and mercy, so much so justice excludes mercy, and mercy excludes justice. Consequently, one is either rigid and punitive, in the name of justice, or one is flexible and lenient, in the name of mercy. 7.  In the divine perspective under justice, the righteous who turns away from the right path, deliberately and willingly, in all freedom and intelligence, is punishable for his rushing into evil. 8.  And in the divine perspective under mercy, the wicked who turns away from evil, repenting and regaining the lost grace, is pardonable for his new espousal with good. 9.  While humans are inclined to condemnation and punishment, God is inclined to transformation and reward. Besides, human life is not a mere collection of good and bad actions, but a matter of fundamental choice which leads to either of actions. 10. Life is not to be taken in a quantitative sense, which calculates the number of good or bad actions, but life must be understood in a qualitative sense, which considers the quality and perseverance of good actions. 11. This is the same attitude, seen in Jesus, an epitome of kenosis or self-emptying. As per divine justice, he atoned for our sins, being crushed on the cross on behalf of us; and as per divine mercy, he obtained and gifted salvation for us, even though we are unworthy and undeserving. 12. We as God’s children and followers of Christ, ought to put on the same mindset of God and the same attitude of Jesus. A concrete testimony of this is a profound sense of repentance and conversion. 13. Jesus drives home this message very powerfully through his simple story of the two sons in the gospel. Quite evidently, the first son who says no at first to the father’s command but then repents and goes to work, stands for the gentiles: they repent as God offers His salvation, and turn to a new way of life through faith in Jesus. 14. But the second son, who says yes but does not do, stands for the Jews: they were the first ones, to whom God offered salvation through His only Son, Jesus; but by rejecting to believe in him, they turn unfaithful. 15. Perhaps, a little sincere reflection may make it clear to us that we are very much similar to the righteous person turning to evil in the first reading, and the second son in the gospel. 16. God has been abundantly gracious to us, blessing us with the greatest gift of faith in Jesus, and enriching us with every spiritual blessing. What is expected from our part is a life of authenticity and loyalty. 17. This is possible only when we imitate Christ’s own way of self-emptying. This needs a deep and consistent conversion. This implies what Paul exhorts in his letter to the Philippians: be humble and do nothing out of selfishness or vainglory. 18. How much do we persevere in God’s path of righteousness? How much we are self-emptying and self-giving? How often do we easily fall to vainglory and arrogance? How often do we deceive God with mere words and promises which are so tall and loud? 19. How often do we say one thing and do exactly the opposite? How often do we deliberately forfeit God’s grace, being presumptuous and complacent? It is a time to check and control! Direction: The quality of our faith and Christian living does not consist of mere words and promises, even fantastic; What is the use of a bundle of sweet-sounding "yes"s, when the concrete life is a series of "no"s, negation of what we believe? (Reflection 2) Focus: The quality of our faith is not to be measured in terms of sweet-sounding words, assurances, and promises but by concrete actions that live what we believe 1.  Jesus constantly tries to show the Jews how superficial their faith is. They say ‘yes’ to God with their lips but live ‘no’ in their lives. Their words and actions do not correspond with each other. 2.  Jesus’ example of two sons makes this point quite clear. When asked by the father to go and work in the vineyard, the first one first says, ‘no’ but then repents and changes his mind and goes and does the work. The second son says, ‘yes’ but does not go to work. 3.  The first son represents the Gentiles and other nations while the second son represents the chosen people of Israel. Israel makes promises and covenants with the Lord. 4.  They say ‘yes’ to God’s laws and statutes but they do not follow them. They say and believe one thing but they do and live just the opposite. In the words of Zephaniah 3.1-2, 9-13, these are “rebellious and defiled; they listen to no voice, accept no correction; they do not trust in the Lord or draw near to God”. 5.  But the pagans understand the value of God’s grace. They repent for their sins and turn back to God. They might have said ‘no’ initially but then their life proves ‘yes’ to God’s ways. 6.  Therefore, what is very clear is no long traditions or religious affiliations can guarantee a faithful life that is a ‘yes’ to God; nor are they sureties to obtain God’s blessings. All that matters is only repentance and a changed life from ‘no’ to ‘yes’.   Direction: Many in the present world believe that they can manage the show and manipulate the people by mere promises, tall words, and affirmations. But in God’s sight what matters the most is harmony between words and deeds (Reflection 3) Focus: Words alone will not suffice to prove our faith. Faith professed in words must be practised in actions 1.  We live in a world of empty words and false promises. There is a constant tendency to impress, and please others with good-sounding affirmations and assurances. But it is only deception in disguise, because all words, not leading to concrete actions, are only inauthentic and hypocritical. 2.  What is the use of repeating hundreds of times, “I love you”, but not understanding, not helping the other, and doing harm to the other? What is the use of promising that I will remove your difficulties, but doing nothing for that? What is the use of proclaiming that I follow God’s ways and values, but living a life of false values and compromises? 3.  Jesus drives home this message very powerfully through his simple story of the two sons in the gospel. The first son says ‘no’ at first to the father’s command, but then he repents and goes to work. Quite evidently, he stands for the Gentiles: they repent as God offers His salvation, and turn to a new way of life through faith in Jesus. 4.  But the second son, who says ‘yes’ but does not do, stands for the Jews: they were the first ones, to whom God offered salvation through His only Son, Jesus; but by rejecting to believe in him, they turn unfaithful. 5.  Perhaps, a little sincere reflection may make it clear to us that we are very much similar to the second son in the gospel. God has been abundantly gracious to us, blessing us with the greatest gift of faith in Jesus, and enriching us with every spiritual blessing. 6.  What is expected on our part is a life of authenticity and loyalty. This needs a deep and consistent conversion. How often do we deceive God with mere words and promises which are so tall and loud? How often do we say one thing and do exactly the opposite?! Direction: Mere external allegiances or titles will not bring us God’s grace and salvation. How we live must correspond to what we believe    

25 week days mass reflection 2023

25 - 30 SEPTEMBER 2023, HOLY MASS REFLECTIONS   25 SEPTEMBER 2023: EZRA 1. 1-6; LUKE 8. 16-18   Thrust: Faith, the eye! Focus: Faith is the light with which God has dispelled our darkness and illumined our path. So, we can be true to our faith if only we try to lead enlightened and guided lives   1.      Jesus says in the gospel, “No one after lighting a lamp covers it with a vessel or puts it under a bed, but puts it on a stand, that those who enter may see the light”. Our life is the lamp and faith is that light that lights up our life. 2.      So if we are really people of faith, our life must be lighted and enlightened. This means that we cannot linger on with our shades of the darkness of evil. We cannot continue to love darkness and do works of darkness (cf. Jn 3. 17 ff.). We must love light, walk in the light and do the works of light. 3.      Light also implies truthfulness. Claiming to believe the Lord who is the Truth, we cannot be in friendship with falsity. Jesus clearly tells us that “only truth will set us free”. He also reminds us that Satan is the father of lies and falsity. Therefore, whenever we are false in our attitudes, values, and conduct, we are against truth and the Lord himself. 4.      Light implies vision and clarity. Light spreads brightness and enables us to see clearly. One who does not see stumbles and falls. Lack of sight and clarity pushes one into confusion, failure to discern, and every possibility to be misguided. 5.      Light implies integrity and witness of life. There is nothing hidden or secretive. There are no double-dealings or masks. Life is plain. If one is trying to hide something, it only means that there are some dark areas. Duplicity can work for some time in the sight of the world. But to God’s sight, everything is visible and manifest. 6.      When life becomes witnessing, then the inner light radiates into the outside life of good conduct and actions. This is the effect of being “stirred up” by the Spirit of faith. When one is stirred up, he cannot but act according to what God wills. 7.      This is what happened in the case of Cyrus king of Persia and the people in exile being stirred up to rebuild the house of the Lord in Jerusalem. And this is what Jesus means when he says to “put the lamp on a stand”.   Direction: “To the one who has will more be given”. Yes, one who has more generosity and the spirit of giving and doing the maximum without reserve more will be given by God   (Reflection 2)   Thrust: Piety in fraternity! Indicative: Faith is the light that must shine and spread light to see and work 1.      In the gospel, Jesus uses the metaphor of a lamp. A lamp is meant to spread light. For this, it must not be covered under something. Our Christian life and following Jesus is like the lamp. Faith is that light that keeps this lamp burning. Our faith is not to be a mere matter of tradition or for name’s sake. 2.      Our life of faith must be radiant and vibrant. We cannot be lamps without light. And we cannot claim to be people with light that is not seen. If there is light, it must be manifested in its spread of radiance and brightness. 3.      To live a faith-lighted life that is radiant is to live a life of integrity and witness. Concretely, it is to live a life of benevolence. Some of the details are given in the first reading. It is to be sincerely prompt to be kind-hearted to do all the help possible to others. 4.      It means not being evasive and escaping from the fraternal obligation, saying simply, “Go, and come again, tomorrow I will give it”. It is to be positive-minded and trustworthy toward others, not planning evil against them. It is to avoid all unnecessary contentions against others. 5.      It also means to detest and shun the ways of the violent, devious, and scornful. It would mean being firm not to be attracted, influenced or carried away by their ways which may be temporarily prosperous. Further, it is to be humble, upright, and righteous, guarding against all arrogance and wickedness. 6.      In this kind of benevolence and uprightness before God, there are no half-measures. it calls for wholeheartedness and a spirit of abundance. That is why Jesus says, “To the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away”. Imperative: In the life of a true follower of Christ, there is no room for darkness, counter-witness, or mediocrity. Every disciple is called to be a lighted witness, integral and fully charged   26 SEPTEMBER 2023: EZR 6. 7-8, 12b, 14-20; LUKE 8. 19-21 Thrust: The only way to belong to Jesus! Indicative: Belonging to Jesus is not a matter of lineage or membership but ultimately is a matter of living according to his word and God’s will 1.      Demarcation and fragmentation are the norm of the day. People get divided and antagonised on the basis of factors like caste, religion, region, language, culture, rite, etc. That is why discrimination and nepotism become the rule of the day. 2.      Allegiance is claimed as a right on account of adherence to the abovementioned factors. But all these are in fact secondary and contingent factors. 3.      This same mentality is reflected in the religious domain as well. Many feel and claim that they are really religious and devout and faithful people because they have religious allegiance or hold some titles or perform some activities or discharge some duties or command some animation and organization. 4.      It is in such a context Jesus makes it clear that relationship with him is not a matter of lineage or membership but is rather a matter of fidelity. It is to belong to a higher realm, an expanded spiritual family. The sole criterion for this new family and new enterprise is to “hear God and do His will”. 5.      Jesus’ question, “Who is my mother? Who are my brothers and sisters?” is not demeaning them but it is in fact elevating their true dignity drawing our attention to the essentials. These essentials are nothing but simple details of virtue and goodness toward others. Direction: Divisions and failures in fraternity and kindness are an abomination to the Lord because they are outright lashes to our oneness as a spiritual family in one consecration and mission   27 SEPTEMBER 2023: EZRA 9. 5-9; LUKE 9. 1-6   Thrust: A Mission that is power-packed! Focus: We are sent on the very same mission of the Lord, to bring a healing touch to the world languishing in sin and precarity.  This is possible only with the power of the Lord   1.      Jesus calls us not just to keep us with himself in his personal service. But essentially he trains us in discipleship for a mission. Thus all discipleship is for apostleship. It is his own mission which he himself received from the Father. 2.      That is, to establish the kingdom of God here on earth. It is the reign of God’s love, justice, and peace. This reminds us that we should never privatize the mission. We should always bear in mind that we are only stewards and care-makers and not owners and proprietors. 3.      This should constantly foster within us a profound sense of humility and accountability toward the mission. It is entrusted and not self-created. 4.      Therefore, in a true mission, there is no scope for self-projection self-promotion, or self-glory. Any seeking of self-interests is a contradiction to the very sense of mission. A sense of dutifulness and faithfulness marks a true mission. 5.      Any attempts at establishing petty kingdoms based on affinities like caste, region, language, culture, rite et cetera are totally hostile to the commitment to the one kingdom of God. And any forces of disunity, division, and discrimination are against the very concept of mission. 6.      This kingdom–-mission is carried out through preaching and healing, that is, both by the power of word and deed. Therefore a faithful mission cannot be partial, merely confined to preaching, however powerful it be. It must be blended with corresponding works of goodness. 7.      Two essential requirements or conditions for this mission are repentance and trust in God’s mercy and detachment and dependence on God’s providence.  It is that profound spirit of repentance and trust exemplified in Ezra’s prayer in the first reading: 8.      “Our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens; we have been in great guilt”. “Yet our God has not forsaken us in our bondage, but has extended to us His steadfast love” 9.      Another pre-requisite is detachment and entrustment to God’s providential care. This is seen in Jesus’ exhortation: “Take nothing for your journey, no staff, nor bag, nor bread, nor money, and no extra tunic”. 10.  This is not to depend on worldly securities and guarantees, not to be attached to them. It is because we have God Himself, our greatest source and resource, our strength and provider. 11.  When we take up His mission in trust and entrustment, then surely God will equip us with His own power and authority over all demons and sicknesses. However, we need not lose heart when we face resistance and rejection. That is part of the test of our mission. We must accept such experiences with patience and forbearance. 12.  St Vincent de Paul whom we commemorate today is a great example of this perseverance and fidelity. He dedicated his priestly life to preaching and founded the Congregation of the Priests of the Mission or Lazarists (Vincentians). He also spent his life in selfless service, especially to the slaves. He is renowned as the “Great Apostle of Charity”.   Direction: When God is with us, no one and nothing can be against us. In all our missionary endeavours, what should be uppermost in our minds is fidelity to His will and plans. Let us not be caught up with worldly concerns like success or winning   (Reflection 2) Focus: Our mission is the Lord’s and our power is also his, and blessed are they who are aware of this and do everything in the spirit of surrender and loyalty   1.      Today once again, great clarity is given about our mission. First of all, it is the mission of the Lord, and not our personal enterprise or self-made mission. However, this does not go against owning up the mission or assuming personal responsibility. 2.      A sense of indifference and a non-committal outlook are detrimental to the mission. The fact of being sent by the Lord on his own mission would rather check us against undue tendencies to privatize and monopolize different ministries, to feel puffed up by the successes and accomplishments in the mission, and to seek self-gratification and self-glory. 3.      Instead it would foster a diligent spirit of stewardship, with a spirit of holy detachment. Now, this mission is twofold: to preach and to heal, a mission in word and deed. This indicates that it is an integral and holistic mission because a true mission would be a matter of example by whole life. 4.      Any disintegration or dichotomy between one’s faith and concrete actions would be a clear failure and infidelity to the mission. Further, the Lord does not send us empty-handed but empowers and equips us with his own power. 5.      Therefore, there is no need at all to depend on worldly securities like “staff, bag, bread, clothes or money”. We have nothing to lack or fear because the Lord’s own power sustains us. As long as God is with us, all the other concerns and pursuits become secondary.   Direction: Each of us is a missionary to proclaim God’s love and to promote sanity and sanctity, solely relying on God. Mission is doing God’s will wherever and whatever is entrusted to us   28 SEPTEMBER 2023: HAG 1. 1-8; LUKE 9. 7-9 Thrust: Cooling of fervour! Focus: Many people do not wish to adhere to God’s will and plans because they are not convenient to the comfort and pleasure of their life. That is why they keep God at a safe distance so as not to be disturbed or pricked 1.      The words of Haggai the prophet in the first reading are quite self-penetrating if only we are a little honest. Though the will of the Lord was clear that they should rebuild the temple in Jerusalem, still the people were mediocre and procrastinating. Haggai challenges their cooling of fervour and points to the futility of life and all its good things without God’s blessing. 2.      He declares: “Is it a time for you yourselves to dwell in your panelled houses, while this house (of God) lies in ruins?” “Consider how you have fared. You have sown much, and have harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm, and he who earns wages earns wages to put them into a bag with holes”. 3.      All our efforts without God’s benevolence will indeed amount to nothing. It is exactly like the disciples fishing without the Lord: they had toiled the whole night but caught nothing. How rightly the psalmist also attests in Ps 127: if the Lord does not build the house, in vain the labourers' labour; if the Lord does not keep vigil, in vain the guards keep vigil. 4.      Similarly, all the best of pursuits and enterprises will be futile when not assisted and guided by God’s hand. Even the best of things will not bring satisfaction and fulfilment when they are under the gracious purview of God. 5.      Therefore, what is needed is openness and docility to see and accept God’s will at work. When one lacks this disposition, then there is fear and perplexity at God’s presence. Herod in the gospel is a typical example of this lack of docility. At the presence and power of Jesus, he was perplexed and disturbed. Jesus was a threat to him and not a welcome for conversion.   Direction: The mere desire to see Jesus is not enough. We should see why. Even Herod wanted to see Jesus, but not out of faith (Reflection 2) Focus: Hearing and knowing about God is no guarantee of a faithful following. Sad it is that people of the world often live in falsities, false guarantees, securities, and vanities, mistaking the unreal to be real, and running after them aimlessly   1.      Truth and truthful life are always challenging and displeasing especially to the false and evil-minded. It is noteworthy to see the evil Herod anxious to see Jesus. But his anxiety was a total contrast to the anxiety that Joseph and Mary experienced whether at the time of their flight to Egypt or at the missing of Jesus at 12 years (cf. Lk 2. 48). Their anxiety was drawn from a profound love for Jesus and a clear awareness of the incomparable value of him. 2.      On the contrary, Herod’s anxiety sprang from a great fear of Jesus and a superficial desire to see his miraculous power. There was also uncertainty and failure to recognize and accept the real identity of Jesus and submit to him. 3.      The example of Herod indicates many who may hear and know much about Jesus, who may also desire strongly to see him. But it is not because of their love for him or submission to him as the Lord, but mostly out of fear or for some self-serving interest. Many want Jesus to be close to them, but the question is why?   Direction: Doing the works of the Lord does not necessarily prove one to be a man of God unless one is focused on the Lord for whom he works; Fidelity to God and vanity in living cannot go together   29 SEPTEMBER 2023: ARCHANGELS: DAN 7. 9-10, 13-14; JOHN 1. 47-51 Thrust: Archangels: the Arch of God’s Care! Focus: Our God is a caring God and in His benevolent and attentive reign, He enters and intervenes in our lives and comes to our aid 1.      On 29 September we celebrate the feast of the three archangels, namely Michael, Gabriel and Raphael. In our simple modern terminology, each of them heads a particular department or an area of responsibility. Michael is the army chief, and so takes care of the fight against evil. Gabriel is the communication chief and so takes care of the information and annunciations wing. Raphael is the medical chief and so takes care of the health and healing. 2.       But all these are not independent and isolated ministries. The overall owner and the director is God Himself, under whose wise and efficient rule, all the three work. They are not competitors with God but collaborators. They are not substitutes but agents and instruments of God’s work. 3.       In this way, these three symbolize three essential components of God’s own functioning. God battles against evil, He communicates with us and He heals us. These three also show us the nature of God’s functioning. Our God is not a monopoliser. He involves others, and here, in this case, His angels to carry out His own will and reign. 4.       The three archangels also indicate to us the sole purpose of God’s working. It is a benevolent mission oriented toward the whole of humanity. God works relentlessly for our good. He knows our human struggle against evil, as fragile beings. So, He assists and sustains us through Michael. He knows our confusion, unclarity and incomprehension concerning God’s will and ways. So, He communicates, clarifying and enlightening through Gabriel. He knows our sicknesses, our insanities. So, He extends His healing touch through Raphael. 5.       The feast of the three archangels must deepen in us an active sense of gratitude and appreciation toward God’s marvellous care for us. Further, it must make us committed collaborators in the plan of God’s salvation.  In the light of today’s feast, it would imply that we must constantly combat evil, be receptive to the communication of God and be docile to the healing touch of God.   Direction: The expression in the gospel that “angels of God are ascending and descending upon the Son of man” can mean that the angels are constantly on the work of God, mediating between heaven and earth. This can be a firm assurance of God’s deep concern for us   (Reflection 2)   Focus: God is ever-caring and ever-providing. He is ever alert and prompt in His attention and care toward us   1.      The feast of the three archangels is a clear confirmation of God’s unfailing concern and providential care toward us. God’s benevolence is not something sporadic that is shown in occasional miracles and isolated favours. 2.      His love and compassion are consistent and incessant. Accordingly, the veneration of the archangels is not so much the veneration of 3 individual heavenly beings. Rather it is the veneration of 3 aspects of God’s own benevolence toward us: 3.      St Michael stands for the spirit and power of God against evil, St Raphael, for the healing power of God and St Gabriel, for the collaborative communication of God’s plans for human wellbeing. 4.      Thus, in St Michael, we see that God is always in battle with evil. This indicates that we too must never side with the evil, but resist and fight against it. The whole struggle of our life must be “against” evil and “for” good and God. Whenever we fight against evil, it would mean that we are on the side of God. Every effort against evil is divine and a collaboration with God. 5.      Then, in St Raphael, we see that God is on a relentless mission of healing. He knows that we are constantly wounded and bruised. He knows that we need healing. So, He offers us healing through the archangel Raphael. We are also reminded that we who receive healing must also extend the same healing to others, who are always under the infective effect of sin and evil. 6.      Then, in St Gabriel, we see that God is ever in communion and communication with us. He helps us to receive, understand and follow His messages. 7.      Further, the three archangels also remind us of the “participatory” and “delegating” functioning of God: Even though God is all-powerful and all-efficient, He does not absolutize or monopolize power. Rather He makes others partners and participants with Him. This can be a corrective directive for all of us, especially against our frequent tendencies for domination and monopoly over others.   Direction: The three C’s of archangels, namely Combatting, Curing and Communicating are symbols of the big C which is the Care of God.   (Reflection 3)   Thrust: The angelic love of God! Indicative: God always loves us and works for us. Angels become His holy heavenly assistants to channel this love and work and bring them to completion   1.      We celebrate today the feast of the three archangels, namely Sts Michael, Raphael, and Gabriel. We owe deep gratitude and veneration to them. They are not only in the heavenly court, in God’s most holy presence, ever in His worship. They are also so actively involved in our life and salvation. 2.      All three work on our behalf. All three man three key functions: Confirming, curing, and communicating. St Michael confirms us, that is, makes us firm against Satan. St Michael is the army chief who is unceasingly engaged in the battle against Satan. Like a true warrior, he wages a fearless war against evil. He also encourages, sustains, and strengthens us in our constant battle against evil. 3.      St Raphael heads the health department. He cures us from our sicknesses and infirmities. He renders a healing touch to our sick and wounded spirits. He enables us to live sane and healthy lives. This healing is not only concerned with physical unwellness but much more the holistic well-being. 4.      St Gabriel is in charge of the communication wing. He transmits the messages and the directions from God to the destined persons or communities. He gives clarity regarding God’s will and ways and helps in the process of discernment of God’s plans and their implementation. 5.      In fact, all these three are not three separate and independent wings of individual functions. They go together. Only then, our life will be one integrated whole. Our life is meaningful and joyful only when there is constant resistance and fight against evil, only when we recover from our infirmities and regain health, and only when we receive and understand God’s will and plans.   Imperative: The festivity of the archangels is a summon for us to be ever grateful toward God for His unceasing care and concern for us to lead an integrated life. It also calls us in turn to become warriors, healers, and communicators toward others   30 SEPTEMBER 2023: ZECH 2. 5-9, 14-15a; LUKE 9. 43-45   Thrust: Glory, wrapped in suffering! Focus: In the life of a Christian, the end and the destiny is always glory. But the process is always struggle and suffering. One cannot aspire for glory without going through the path of misery   1.      In life, there is always a balancing act between the positive and the negative, between happy things and sad things, and between good and bad things. And invariably any good cause, any godly thing will certainly involve a lot of struggle and adversity. This is not the twist of fate or ignominy of human existence. Rather it is the cost of destiny, the price of glory. 2.      This would mean that there is no glory without preceding misery. There is no joy without bouts of sadness. There is no success without breaches of failure. There is no victory without the lingering fear of defeat. 3.      It is not that the glory is at the end of a long road in waiting after a phase of struggles. It would rather mean that it is all an integral process. One cannot aspire for glory without going through the crucible of suffering. 4.      This is the same theme of the interplay between salvation and affliction, glory and suffering that Jesus underlies in his passion prediction. Certainly, he did great things at which people marvel. Certainly, he is the Son of God vested with power. Certainly, he destines us for the glory that is his. 5.      However, suffering is also perfectly within the process. But at the same time, that suffering and misery is not end and we need not be frightened or upset about it.   Direction: The real spiritual maturity is to learn to strike a balance between the goal of glory and the means and process of struggle and suffering. The process should not discourage us and the end should not make us unrealistic   (Reflection 2)   Thrust: All is vain and pain! Indicative: Desire for enjoyment of life may be a natural human tendency. But one has to check against vanities and check upon the direction and the quality of life 1.      Vanity is a fundamental truth and fact in human life. There is a lot of purposelessness, directionlessness, meaninglessness and emptiness. Many things that people desperately crave, seek and acquire give only temporary pleasure and satisfaction. 2.      This holds true, especially with youth and the pursuits of the youth. But all these give no lasting satisfaction. That is why the text says, “Youth and the dawn of life are vanity. 3.      It is again this vanity that clouded the disciples of Jesus not to understand suffering as part of God’s redemptive plan. Many marvelled at the great miracles and teachings of Jesus. They were caught up only within their earthly, human perspectives. So, when Jesus predicted about his passion and death, it made no sense to them. 4.      Therefore, today Jesus says the same statement to us as he said to his disciples: “Let these words sink into your ears. The Son of Man will be delivered into the hands of men”. We are called to get rid of the layers of vanity and see the truth of our salvation. 5.      The way of Jesus is the way of the cross, and a true follower never evades it. Certainly, our destiny is eternal glory and joy. But this does not mean that suffering and sadness are ruled out from our life. Especially following Jesus will necessarily involve the cross and struggle. 6.      One cannot reach the destiny of glory, unless one walks the way of the Lord, and one cannot walk the way of the Lord unless one walks the way of the cross. Running away from the cross in life, resenting and resisting it would amount to a failure and infidelity to our very call and identity. 7.      Cross of suffering is not a matter of shame or impotence but is a sign of authenticity, fidelity and strength of discipleship. Greatness does not consist in avoiding any sort of difficulty but in facing and standing firm amid challenge and struggle for the sake of God and good. Imperative: God himself, though sinless and perfect, did not evade the cross, but embraced it and transformed it into a means of salvation. Can we too turn our crosses into channels of grace and growth? MSFS FOUNDER’S DAY, SERVANT OF GOD, PETER MERMIER   Focus: Every celebration is a sacred occasion for a renewed loyalty to the Lord   1.      Today the MSFS (Missionaries of St Francis de Sales) celebrate their Founder’s Day. At the outset itself, let us make it clear that the purpose is not merely admiration but imitation, not merely veneration but emulation. Let us have a quick look at a few of his statements which reveal to us his person and life. These quotations must teach us, touch us, inspire us, stir us, affect us, challenge us and change us. 2.       “I want missions” – this resolve is rooted in deep conviction and passion. It should make us question our own deficient and wrong motivations, shallow and fluctuating compromises, disorientations and declining dedication. This should charge us to be more motivated, determined, re-oriented and re-dedicated in our missionary zeal. 3.       “The heart of education is the education of the heart” – this calls us to check up on the very quality of us as educated persons, and not merely the ministry of education. Real education is a commitment to values, to holistic growth, it is the cultivation of virtues, it is the promotion and formation of character. Education is a more sacred duty of liberation and transformation of human persons. 4.       “You do a thing well when you do it according to God’s will” – the norm or the criterion or the test of performance and excellence of a work does not depend on one’s talent or capacity or competence but on one’s surrender to God’s will.   Direction: Quotations of great people are not only to quote and preach eloquently but to inspire us and transform us.                

TWENTY FIFTH SUNDAY OF THE YEAR A 23

25TH SUNDAY, 24 SEPTEMBER 2023, ISAIAH 55. 6-9; PHILIPPIANS 1. 20C-24; 27A; MATTHEW 20. 1-16A Thrust: Put on God’s mindset! Focus: As true followers of Christ, we are called to put on a new mindset, that is, God’s own, in contrast to the world’s mindset 1.      What a difference between God and man! God Himself declares this in the clearest terms: “For my thoughts are not your thoughts, my ways are not your ways, says Yahweh. For as the heavens are above the earth, so are my ways higher than your ways, and my thoughts above your thoughts” (Is 55. 8-9). 2.      The Parable of the Workers in the Vineyard (Mt 20. 1-16) clearly illustrates this contrast between the divine mindset and the worldly mindset. God’s mindset is reflected in the mindset of the owner: 3.      He pays all the workers in his vineyard, equally, with a denarius each (vv. 9-11), irrespective of the differences in their arrival time and duration of their work – some, early in the morning (v. 1), some, at nine (v. 3), some, at midday (v. 4), some, at three in the noon (v. 4), and some others, at the last hour (v. 6). 4.      Obviously, it would be blamed as an unreasonable act of injustice, because how can those who worked so long and hard through the day, and those who hardly worked toward the end, be put on the same plane and be treated equally? 5.      This is the typical ordinary human mentality, represented by the early workers: they begin to grumble against the landowner. They said: ‘These last hardly worked an hour, yet you have treated them the same as us who have endured the day’s burden and heat’ “(vv. 10-12). 6.      In fact, this will be the perspective and way of thinking and arguing of most of us. And this looks perfectly reasonable and valid. But in truth, this is only selfishness in disguise and a shallow justice. 7.      It is because they are bothered only about their right and gain and not the need and good of others. Often fighting for self-interests and individual gains, gets tagged as justice issues. One fails to be sensitive to sense and serve the needs of others. 8.      The landowner was in no way unjust to anybody (v. 13: “Friend, I have not been unjust to you. Did we not agree on a denarius a day? So take what is yours and go.”). Plainly speaking, what injustice is done to the earlier workers in the gospel, when the owner gives equally to the last ones as well? The landowner was not unconcerned about the hard work of the earlier workers. He was just towards them. He gave them what was agreed upon. 9.      His generosity is his freedom (v. 14-15: “I want to give to the last as I give to you. Don’t I have the right to do as I please with my money?). he was concerned about the need of the last workers. His calculation is not in terms of an ordinary proportion between one’s work and the payment; rather in terms of divine proportion between need and payment. 10.  The problem is not his generosity but the jealousy of others (v. 15: “Why are you envious when I am kind?). This is the typical human mentality. Human jealousy often puts brakes on the duty of charity, and also on God’s generosity. 11.  Often the generosity shown to others and their subsequent well-being and progress is very much resented. It is not because some injustice is done to us, or we are deprived of our due. It is only because of self-oriented growth and happiness, which cannot rejoice over the good of others. 12.  But in contrast, God thinks of the need, and not the merit of the person. His mercy and generosity go beyond what man deserves. This is the free and abundant benevolence of God, which cannot be conditioned by human factors. 13.  No one can claim grace and salvation on the merit of his efforts and capacities. Grace is not an acquisition, but is God’s gift. In the light of this parable, a disciple is then called to put on the mind of God and grow more in the spirit of humility, surrender, fraternal sensitivity and generosity. Direction: Jealousy is destructive, both of the self and of others, while generosity is constructive. The more we think of our duties and not rights, the more we feel concerned about what others need rather than what is our due, there is true justice and charity, and that is the new mindset, of God himself    (Reflection 2)   Punch line: Generous or jealous? Guideline: God is always on the lookout to employ us in the vineyard of His kingdom. Are we ready to go in and work or do we want to while away the precious time?   1.      The parable of workers in the vineyard in Matthew 20. 1-16 is familiar to many. The obvious theme and thus oft-preached is Jealousy. Different workers were employed at different times. But in the end, all were paid equally. This annoys the earliest workers and they complain that the master is unjust to them by paying them just like the last workers who hardly worked. 2.       They resent an obvious injustice meted out to them. But the master detects the real problem: it is their jealousy. Thus, it is not a matter of injustice but jealousy. Apparently from the human perspective, it is an act of injustice because those who worked hard and those who did not are put on the same level are treated and paid equally. 3.       How can those who toiled hard for many hours and those who just bent down to work in the eleventh hour be equated? Is it not an injustice to ignore the merit of the early workers? 4.       But in reality, it is a fake justice and a false clamour. They were paid as it was agreed upon. They got what was their due. Then what is their problem? When others get the same pay, when others benefit more than what they deserve, what do they lose? How can they challenge the freedom and the generosity of the owner? 5.       This is the typical mentality of many today. They suffer from a false notion of justice. Whenever their self-interests are not satisfied, whenever others also profit, they feel that they are deprived of justice. 6.       They forget the fact that justice is not only a matter of rights but also duties. A true man of justice will be more conscious of the rights and the needs of others. In the name of justice, many seek self-interests. True justice is charity and generosity. 7.       True justice is seen in the master. He is dutiful and charitable. As a duty, he paid the early workers as agreed upon. He goes beyond normal justice. He treats all with respect and gives all with generosity. The criterion for his decision is not whether one deserves it but whether one needs it. This is how God acts!   Lifeline: How easily do we become intolerant and resentful when others are treated well or progress much? How easily, we boil with jealousy even in the field of faith and spirituality, not tolerating when some are blessed with spiritual gifts! Do we want to privatize and monopolize all the blessings of God?   (Reflection 3)   Thrust: A dry justice! Indicative: A great malaise of today’s society is a clamour for justice at the cost of charity 1.      The present society feels great that there is a heightened sense of justice. It claims that there is a better understanding and awareness of human dignity, human rights, and duties. But if we analyse a little deeper, it is mostly a barren and dry justice. Often it is devoid of charity. 2.       Such a shallow justice bothers only about its interests and gain. It is least bothered about others’ rights and well-being. In the name of promoting and fighting for their rights and due, they ruthlessly crush the rights and the good of others. This is the typical mentality of the early workers in the parable of the workers in the vineyard. 3.       They were not happy that the other late workers also got the same wage as them. They forget the fact that they received their due and it is none of their business to question the freedom of the owner. They were driven by jealousy. But deep beneath, there is self-centredness that steeps into injustice toward others. 4.       The word of God today invites us to become more just toward others. This implies that we rise above our self-interests, and jealousies and show more sensitivity and concern toward others. True justice can never be selfish and harm others. In the name of justice, one cannot malign others and destroy others’ rights.   Imperative: How just it is that we fight for justice doing injustice to others? There is no true justice without charity. We cannot be unaware of our fundamental duty of shepherding one another    

TWENTY FOURTH WEEK DAYS MASS REFLECTION 23

18 - 23 SEPTEMBER 2023, HOLY MASS REFLECTIONS   18 SEPTEMBER 2023: 1 TIM 2. 1-8; LUKE 7. 1-10 Punch line: Humble faith wins God’s heart! Guideline: True faith includes humility and deep trust as its essential prerequisites. Such faith will never go unrewarded   1.   In the gospel, Jesus presents a pagan centurion as a great model of faith. He praises him with an unparalleled compliment, “Not even in Israel have I found such faith”. Thereby Jesus makes it clear that true faith is not merely adhering to a faithful fold, but more adhering to the hold of faith. 2.   Faith is not a mere theoretical matter of holding on to certain traditions or faith matters, but a personal matter of holding on to Jesus. What matters most is adherence to Jesus in deep trust and humility. 3.   The first reading from 1 Timothy 2. 1-8 asserts, “God desires all men to be saved and come to the knowledge of the truth”. And Jesus becomes the realization of this divine will. Therefore, the centurion approaching Jesus is symbolic of all without exclusion approaching the source of salvation. He is the one mediator between God and man. In the healing of the context, Jesus concretely mediates God’s grace. 4.   The centurion on his part responds to this grace. He makes a fitting response through his deep trust as he tells Jesus, “Lord, do not trouble yourself… But say the word and let my servant be healed”. He is totally convinced that Jesus has the power to heal his sick servant even in such a desperate situation as near to death, and even by the mere power of his word over distance. 5.   His humility is commendable because he readily recognizes that Jesus’ authority transcends his own. He entertains no false dignity because he conscientiously lowers himself before Jesus. His humility is not out of low self-esteem and not out of self-deprecation. 6.   He is quite aware of his own authority and the dignity of his position. But in humility, he realizes and admits that his power and authority are nothing compared to the immensity of Jesus’ power, holiness, and worth. 7.   Further, this greatness of his faith is still furthered by his benevolence toward all without any discrimination, be it toward his servant irrespective of status, toward Jews irrespective of religion or toward the Jews irrespective of the nation. When humility, trust, and benevolence go together, there is no wonder that miracles do happen.   Lifeline: Those who trust in God may go through times of test, but God will never fail them. While humility leads one to trust, benevolence flows out from the trust   (Reflection 2) Thrust: Commendable faith! Indicative: Faith becomes commendable when it is blended with trust, humility, and benevolence 1.  In the gospel, Jesus highly appreciates a pagan centurion with the compliment, “Not even in Israel have I found such faith”. Thereby, one point is very clear: in the sight of God, faith is not a matter of mere allegiance to a religion or a nation or the performance of certain religious activities. 2.  God’s grace goes beyond the human confines of race or religion. Now how is his faith so great even beyond the faith of the Jews, the chosen people of God? What is the uniqueness of his faith? It is a faith that is coupled with trust, humility, and benevolence. 3.  The centurion’s trust is profound. He trusts in the power of Jesus to heal his servant even on the death-bed. He trusts in Jesus’ power even over distance. He trusts in the power of Jesus’ word of command over sickness. That is why he says to Jesus, “Lord, do not trouble yourself to come under my roof… But say the word, and let my servant be healed”. 4.  The centurion’s humility is extremely genuine. His humility is not out of low self-esteem. His humility is not an act of self-despisal. He is quite conscious of his own authority that can command those under him to obey. 5.  But, he humbly admits that Jesus’ authority far surpasses his own. He is aware that Jesus’ authority is profoundly divine, spiritual, and holy. He confesses his unworthiness before such a holy presence of the divine. Hence his words, “I am not worthy to have you come under my roof”. His words are in contrast to what the elders of the Jews say to Jesus about him: “He is worthy to have you do this for him”. This is the true humility that he seeks Jesus’ healing not due to his merit but only due to his mercy. 6.  Finally, his faith is not limited to seeking God’s favour. It is a faith soaked into active benevolence. It is benevolence that feels so much concern for a mere servant and pleads with Jesus on his behalf. It is benevolence that loves even the Jewish nation and builds a synagogue for them. 7.  In contrast, we find a shallow faith in the first reading from I Corinthians 11. They are the newly chosen people, the Christians. But their faith is tainted by division, discrimination, arrogance, and lack of holiness. They make themselves unworthy by their unworthy interactions and Eucharistic celebrations. Imperative: Anyone who approaches God in true faith will never go disappointed. It only requires deep trust, humility, and benevolence   19 SEPTEMBER 2023: 1 TIM 3. 1-13; LUKE 7. 11-17 Focus: We need eyes to see the pain of others, a heart to feel it and a spirit to ease it 1.  Jesus restores to life the only son of a widow of Nain. He has the sensitivity to see her irreplaceable loss and feels compassion for her pain and plight. But this is not a mere passing feeling which is limited only to a sense of pity and dozens of tears. 2.  It is something profound. It realizes what the other needs the most in such a painful situation. Accordingly, he promptly acts to fulfil that need. He does not wait for the widow’s plea to him. He takes the initiative. 3.  He consoles her in her inconsolable grief, saying, “Do not cry”. He encounters the death procession. He intervenes and touches the death-stretcher. He orders the dead young man to “get up” from the stretch of death. He restores life to the dead man and restores him to his mother. 4.  Our life too is at times like a death procession with an utter sense of loss and grief. No seldom with hopes exasperated, do we feel placed on a death-stretcher, destined to misery and doom. 5.  It is in such moments Jesus encounters us, intervenes, and changes our destiny, by restoring life with renewed hope and energy. All that is needed is to heed Jesus’ voice, “Do not cry” and “Wake up”. 6.  When one is touched by the Lord and arises from the deathbed of sin and evil, the effects are quite clear and authentic. This rising will show itself in a totally changed life in a dignified and irreproachable character and nobility of vocation, be it the bishops or deacons or women, as enlisted in the first reading. Direction: Even death cannot kill our hope, as long as we believe the Lord is with us (Reflection 2) Thrust: A heart to feel! Indicative: The misery of the world is not so much the excess of misery but the lack of sensitivity to have access to that misery and to try to alleviate it 1.  The world suffers. There are various suffering situations. Death is one such deeply suffering situation. It is very painful because it is a definitive breakage and loss of bonding with the loved one. In today’s gospel, we find one instance of the death of the only son of a widow of Nain. 2.  There were many in the death procession to show solidarity and console. But Jesus was not satisfied with merely accompanying the widow or saying a word of consolation. He goes beyond. He had compassion for her. He touches the dead son and brings him back to life. 3.  Jesus shows us how to respond in our own similar situations of loss and pain. His response and action were a path of sensitivity, compassion, and action. In sensitivity, Jesus takes the initiative to intervene and do something for the widow. He feels one with her, in her anguish, and this is the true com-passion. And he does the action of life-restoration. 4.  In fact, it was not just one individual act of a miracle. It was truly a life-giving act on different counts. He restores life to the dead man, and he also restores life to his mother who was also almost dead. Further, he also restores a new life and instils new hope in the people as well that there is always a compassionate God beside us. 5.  This miracle should impel us to imitate Jesus in his heart of sensitivity and action of compassion. First of all, we should feel concerned about accompanying those in pain. We need to take part in the procession of the suffering of others. We need to be able to cry along with those who cry. We should be able to say like Jesus, “Do not weep”. 6.  But it is not enough. We should come up and touch the death-stretcher. We should be able to say to many who lie on the death stretcher, “Young man, I say to you, arise”. Imperative: We can be sensitive, and compassionate and touch those in different death situations or suffering, only when we ourselves are touched by the Lord. Like the young man, raised to life, we must “rise up” at Jesus’ command 20 SEPTEMBER 2023: 1 TIM 3. 14-16; LUKE 7. 31-35 Focus: Often the real problem is not the reality but the perspective toward the reality. Put on the perspective of Love and then you will see everything with a world of difference   1.  It is natural that everyone wishes that the realities change as they wish and prefer. But nature and life have their own rhythm and rules and it does not change according to our likes and dislikes. 2.  In fact, it is our optic that must change. As we see the reality, we will speak and act. Perspective and mindset are very important. A negative outlook negativises everything even the best positive. 3.  There are many who are so stubborn and do not accept others’ opinions or ideas. They want all others to play and dance to their own tunes. They understand and interpret things according to their convenience and for their advantage. They have always something to blame and nothing can really satisfy them. 4.  This was precisely the case with the Pharisees and scribes. They rejected John the Baptist because he was too austere and exigent with a demanding message of repentance and conversion. 5.  They rejected Jesus too because he was too flexible and compassionate especially the despised and condemned lot, with a disconcerting and forgiving mission of love and reconciliation, faith and a transformed life. 6.  The problem was neither John the Baptist nor Jesus but it was themselves. They were not open to see and accept the truth and the call for conversion. Their obstinacy barricaded them within their own prejudiced perspectives. They lacked the wisdom of God to discern rightly and to change humbly. In our times too such closed people are numerous! 7.  It is in this context, as the first reading exhorts us, we must constantly remind ourselves that we are the Church of the living God who is the pillar and foundation of truth. Therefore, we must behave fittingly.   Direction: Our negative perspectives often blind and constrict us to be responsive and responsible. Love endows us with a positive perspective and makes us joyfully charitable   21 SEPTEMBER 2021: EPH 4. 1-7, 11-13; MATTHEW 9.9-13, ST MATTHEW Focus: Oh, how beautiful and precious is the gift of vocation! If only we are a little more conscious and contemplate it more often, we will appreciate it, and we will also strive to live it well   1.  21 September marks the feast of St Matthew, one of the Twelve Apostles, and one of the four evangelists. We had already elaborately meditated on a couple of occasions on his call and mission. However, we shall try to encapsulate the pivotal theme. 2.       The call of Matthew once again evidences God’s initiative and gratuitous offer in every call. It is Jesus who calls. It is he who chooses. One may say, I have consulted, I have prayed, and discerned. I have opted for this life, et cetera. 3.       Apparently, it looks like it is the personal choice of the concerned person. But, essentially, it is God’s Spirit that moves, inspires, and helps to discern. No one can choose to follow God’s call unless God wills to choose! 4.       Thus, we must always be deeply conscious that our call is not due to our merit but due to His mercy. In calling us, he is not led by any human considerations or calculations or labels or prejudices. Jesus was least bothered about Matthew’s label as a sinner due to his tax collection. 5.       This is a great reason for assurance and confidence for us. Our sinful past, our humble backgrounds, and our incapacities need not bog us down or discourage us. God looks at us as we are. He accepts us with all our limitations. In fact, he sees not so much what we are but what we can become. 6.       Let us also venerate and admire Matthew for his response to this offer. It was a prompt and generous acceptance of Jesus’ invitation, “Come, follow me!” Certainly, it needed real courage to give up the security and abundance of his job and follow Jesus who had no such stable stay or security. 7.       There was no hesitation. He was quick and prompt. God’s call always carries a sense and tone of urgency. There is no time to waste or delay. At once we need to set ourselves to follow him and serve him. 8.       Therefore, all that is needed is: to be alert to listen to his daily call to follow him, willing and prompt to renounce everything and follow him. The real worth of this call is when we constantly strive to live worthy of our call and thus merit it. 9.       This is what the first reading from the letter to Ephesians 4. 1-7, 11-13 exhorts us: “to lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace”.   Direction: What we were (sinners) before the call, is not the matter. But what we become after the call is the matter.   (Reflection 2) Thrust: Called and graced!   Indicative: To be called is no one’s merit but after being called how one makes oneself deserving is more meritorious   1.  God’s grace is no one’s private prerogative but is open to all who respond. And once responded in docility and surrender, life changes into a new dignity. As we celebrate the feast of St Matthew, one of the Twelve, his call is an indicator and pathway for all of us in our own journey of discipleship. 2.       God’s call and grace are gratuitous and not conditioned by our merit or demerit. No one can claim that he deserves God’s grace. It is a free gift and God chooses anyone and equips them with His own power. 3.       God does not necessarily call the bright but He brightens those called; He does not necessarily call the strong, but strengthens those called; does not necessarily call the able but enables those called; does not necessarily call the noble, but ennobles those called; does not necessarily call the perfect, but perfects those called; does not necessarily call the holy, but sanctifies those called; does not necessarily call the powerful, but empowers those called; does not necessarily call the great, but makes great those called. 4.       He stands by those called, accompanies them always, purifies them from their old self and old ways, dignifies them with a new status, and sanctifies them with His own Spirit. He entrusts them with His own mission which is to liberate and integrate the dehumanised humanity. He sustains all their efforts with His light and strength and brings their life to fulfilment. 5.        However, all this is not God’s work alone. His call requires our response. His giving requires our receptivity. His action requires our cooperation. God’s call always demands prompt listening, obedience to His summon, detachment from worldly gains, and a total commitment to Christ. And the greatest testimony of the quality of discipleship is an authentic life witness.   Direction: We can be happy disciples if God never regrets having called us to follow Him. The greatest fulfilment and accomplishment of our consecrated life is that God is happy with us   (Reflection 3)   Focus: God calls anybody and everybody irrespectively, and the purpose is not so much the individual benefit but the higher and larger good   1.  In the gospel, we have the narration of the call of Matthew. We can pick up some simple pointers. First, Jesus calls Matthew, a tax collector usually looked down on as a sinner by society. Thus, God calls anyone. There is no differentiation or discrimination on the part of God. He does not go by human labels or estimates as righteous or sinner, friend or foe, important or insignificant, rich or poor, etc. 2.       Why should we put restrictions and conditions on God’s grace when He Himself offers it to all? How can we be so selfish as to greedily own all of God’s grace? Why do we feel so jealous when someone is blessed by God? All the more, how can we judge that someone does not deserve God’s mercy because he is bad, as if we are so good and only we are good? 3.       Second, Jesus called Matthew while he was sitting at his tax office. This may denote that God calls us at any time. His call may come to us, not only when we are immersed in prayer, but also when engaged in our daily routine, and in our duties. So let us not wait to catch the voice and message of Jesus not only in the quiet moments of prayer but all through our day, in everything we do. 4.       Third, Jesus called him, “Follow me”, and Matthew rose and followed him. This is very interesting. No conversation is reported. No discussion follows. No preparations are done. It is as if Matthew is just waiting for Jesus to call him and then immediately follows him. No details are given. 5.       The point is very clear: the promptness of Matthew’s response. Jesus’ call demands an immediate and unhesitating response. There are no calculations, no discussions, no sorting out the issues, no conditions, no assurances. No pre-plans or future ambitions. God’s call is without conditions, both on the part of God and on the part of the recipient. 6.       Fourth, God calls not the righteous but the sinners. This is interesting because it makes being a sinner itself a qualification to be a follower of Christ. This does not however mean that only sinners become followers, or all the followers are sinners, or the good people will not be called. 7.       The point is, that our call is not on the basis of human merit. Even holiness is not a qualification! What one is before the call is not the matter, but what one becomes after the call, is the real matter. One who is called by the Lord will not complacently cling to sin but will strive to become righteous. 8.       A sinner becomes an apostle! A despised person becomes venerated! A tax collector becomes a gatherer of souls and a witness to the Lord! One who was sitting at the tax office sits at a table with the Lord!   Direction: Our call is a life to celebrate. Life becomes a celebration when the Lord is with us, and the Lord will be with us when we respond to his daily call, “Follow me”, and take him to our house, so as to serve him and then follow him in his footsteps     22 SEPTEMBER 2023: 1 TIM 6. 2c-12; LUKE 8. 1-3   Pivot: Kingdom for all! Focus: The Kingdom of God is not a confined territory, reserved only for a few. It is a domain open to all. Anyone can walk in there. It is also the mission of all who received the gift of faith   1.  In the gospel, we find Jesus on his mission which is establishing the kingdom of God through preaching and healing. But mission for him was never a private affair or personal agenda. It was always the “Father’s affairs” and common and altruistic benefit. He never monopolized all doing as a solo performance. It was teamwork, a collaborative enterprise. His Twelve were always beside him. 2.  Besides, as per today’s gospel, we also find some women disciples accompanying him and sustaining his team and his work with their means. What is praiseworthy is Jesus respected all, accepted all, and involved others in their due scope. 3.  This participatory nature of Jesus’ mission can be a great indicator and corrective for our own times. This must make us check honestly the way we go about our ministries, our administration, and our style of functioning. 4.  Why do we often find ministries becoming self-centred, saddled with self-interests and ulterior motives? Why does mission become a private enterprise with no scope for others? Why there is so much domination and manipulation? Why there are often divisions, discriminations, and conflicts, all in the name of doing one and the same mission? 5.  How much mutual respect, acceptance, and collaboration is there in our working for God? Why still there is gender inequality and disparity, treating women with suspicion and prejudice? 6.  It is one church and one mission. All have their due right and duty as well to be part of this one-believing community and work for the kingdom. But often we find so much gap between the “privileged and less privileged”, between those “closer to the church and distant from the church”, between those “gifted and capable and the ordinary and incompetent”, between “the important and the other insignificant”. 7.  It is not that all would be given the same or equal roles and functions. The charisms are different, the needs are different, and the capacities are different. We understand this factual differentiation. 8.  But what is blameworthy is discrimination in terms of importance and honour. In the house of God, in the mission of the kingdom, there is no disparity like ‘higher level or lower level’, ‘more important or less important. All are important and respectable.   Direction: The church will be more faithful and effective in its mission of spreading the kingdom of God if it consciously works against and eliminates the steep categories of division, and discrimination and learns to work in more unity and collaboration   (Reflection 2)   Thrust: Service without disparity! Indicative: There is absolutely no inequality and discrimination in following the Lord or serving His people 1.  The kingdom of God is for all and is open to all. It is not for only a privileged few. All that is needed is faith that believes in the Lord and follows him. This is the only qualification and requirement to be a member of the kingdom. All these members receive and carry out the same mission of fostering the kingdom of love, equality, and justice. 2.  Different types of disciples followed Jesus. There were apostles and also some women. This shows that the mission of Jesus embraces all irrespective of any differences like status or gender. His mission is a mission of equality. There is no room for any disparity or discrimination in the kingdom of God or the mission of the Lord. 3.  Thus, the mission of the kingdom is participatory and not monopolising. It assigns different roles and functions to different persons and groups. There is no question of exclusion or domination. It is different ways of serving the Lord through different gifts and charisms. Whenever and wherever there are tendencies of overpowering and overriding and sidelining others, whenever there are ego-projections and ego-promotions, it is a clear sign that they are not working for the kingdom. 4.  In particular, gender equality is a sensitive issue, and women should be respected and given their due role. It is a fact that many of our faith communities are active and vibrant because of a good number of women. They do immense work by way of catechism and other assistance services like altar decoration, arranging for the holy mass, singing animation, etc. 5.  All these services are very good and needed so much for a lively community, steady faith formation, and meaningful liturgical celebrations. But women should be also given roles and participation in the decision-making bodies. They should have a say in the administration and animation of the church affairs on various levels. Imperative: Even centuries before, Jesus had the spirit of synodality in faith matters. Women should be empowered so that they can animate and support the faith communities for an effective Christian living 23 SEPTEMBER 2023: 1 TIM 6. 13-16; LUKE 8. 4-15   Pivot: Receptivity is pivotal! Focus: God’s grace is never lacking or scarce. It is abundant and constant. All that is needed is receptivity and cooperation to toil and bear fruit   1.  The parable of the sower in the gospel is a very familiar one and already we have reflected on it a couple of times. However, we can always reiterate the core message, even if we may not offer a totally new message. The message that can be life-steering is: Life becomes fruitful by being receptive and productive. 2.  Life is meaningful when it is truly fruitful. Many live meaninglessly because they fail to live that meaning and worth of life in bearing fruits. Unfortunately many seek the value and fulfillment of life in false and shallow things like sex, comfort, power, etc. Many mistake success as the fruitfulness of life. Some others consider pleasure and gratification as fruitfulness. 3.  This is in contrast to what St Paul exhorts in 1 Timothy 6. 13-16 in the first reading: “I charge you to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ”. 4.  It is in this context Jesus proves this worldly thinking wrong. Fruitfulness has nothing to do with one’s possession or gratification. Real fruitfulness is a matter of spiritual fecundity. It is one’s total receptivity to the seed of God’s Word and abundant productivity in fruits of good character and actions. 5.  Fruitfulness requires docility that is humble and prompt (unlike the roadside soil), a depth that remains rooted and firm in God (unlike the rocky ground), resistance and perseverance to grow amidst bushes and thorns (unlike the thorny soil), and assiduity to cultivate and produce an abundant harvest (like the fertile soil). 6.  At this point, it is also good to bear in mind the magnanimity of God. He is never tired of supplying seeds in abundance irrespective of the type of response. However, there is not much use in extolling the greatness of God’s Word which is the seed. It is more useful to examine and improve the quality of the soil of our hearts and lives.   Direction: Let us be abundant in fruits and not merely in seeds of good desires, intentions, and words. Let us toil diligently, cultivate responsibly and bear fruits of good actions abundantly   (Reflection 2)   Thrust: Productivity is a matter of receptivity! Indicative: God’s grace is open to all. He is ever eager to allocate His graces to all. But the quantity of the effect and fruit depends on the extent of receptivity 1.  Both the readings seem to focus on the theme of production and bearing fruits. At times, the crop may not be good because the seeds are not good and healthy. But in the case of God, He himself is the sower. He goes on distributing His seeds of gifts and blessings without discrimination. 2.  As in the gospel, God spreads his seeds on different types of soil, namely the soil by the road, rocky soil, bushy soil, and fertile soil. The receptivity of each soil decides the quantity of the produce. The wayside soil is totally unreceptive. The seeds do not find even an entry as they are either trampled underfoot or snatched away by the birds. This soil represents all those who are totally indifferent and disinterested in God or spiritual concerns. These do not matter at all to them. 3.  The rocky soil receives the seeds but they cannot send their roots deeper. There is no depth and the seeds are exposed to the scorching heat. Consequently, they wither away. These are the people who are initially enthusiastic. But they are shallow and superficial. They are not deep-rooted. Their enthusiasm fades away so fast. 4.  The seeds grow in the thorny and bushy soil. They begin to grow. But their growth is very much controlled and even choked by the thorns and bushes. This soil represents those who show some signs of devotion. They do some religious activities. They are regarded as “religious” people. But their religiosity and spirituality are very much suffocated by their worldliness. The worldly pleasures and preoccupations overpower and stifle the growth of God’s graces. 5.  Finally, the seeds find conducive conditions in the fertile soil. They grow healthily. They produce abundant fruits. Imperative: God wants us to be productive and fruit-bearing. He also provides all the necessary conditions for proper growth. Ultimately the fruitfulness depends on how receptive and cooperative we are to God’s action  

TWENTY FOURTH SUNDAY OF THE YEAR A 23

24TH SUNDAY, 17 SEPTEMBER 2023 SIRACH 27. 30 – 28.7; ROMANS 14. 7-9; MATTHEW 18. 21-35 Punch line: To Forgive - the only way! Guideline: To live is to love, to love is to give and to give is to forgive; one who does not forgive, does not know how to give and will not himself receive forgiveness 1.  “If my brother sins against me, how often must I forgive?” This is the question of Peter to Jesus in the gospel, and the same question is quite valid and relevant, even now, much more than before. 2. It is because we are living through times which are so low in the spirit of forgiveness. Instead, there is so much spirit of anger and impatience, grudge and resentment, revenge and retaliation, vengeance and vendetta, aggression and violence. 3.  What is more sad and disturbing is that forbearance, forgiveness and reconciliation are considered weaknesses and fury and retaliation are glorified as signs of manliness and courage, and as safeguards and expressions of self-respect and self-dignity. 4. This spirit is rampant at every level and aspect of life, be it between individuals, within families, between the families, between regions, between languages, religions, cultures, and countries. 5. It is in this context, that the Word of God very clearly denounces anger and lack of forgiveness and also strongly cautions against the evil effects of failure to forgive. Anger and unforgiveness are abominable and detestable in the sight of God, and they fail to obtain the mercy and forgiveness of God. Those who refuse to forgive others will stand in the danger of God’s judgment and condemnation. An unforgiving heart will lose all its appeal for God’s mercy. 6. It is a contradiction to seek forgiveness from God while not forgiving others. It is nothing but duplicity of faith, applying double standards – one for oneself, and the other for the other. 7. In this context, it is worthwhile to recall the wise words of St Francis de Sales: We are eager to accuse others even for the slightest mistake, while we are eager to excuse ourselves even for the greatest blunder; we clamour for justice in the neighbour’s house while we plead for mercy in our own house; we want to buy cheap but want to sell dear. 8. The refusal to forgive is in fact not a simple thing as it may appear to be. It shows the failure of the person on different counts, such as the emotional, psychological, relational or interpersonal, ethical, and spiritual. 9.  It clearly shows that a person is not able to control and overcome one’s negative emotions, not able to cultivate and nurture a sane and serene interior, not able to sustain an adequate equilibrium and maturity, not able to humble his inflated ego and pride, not able to maintain a healthy and cordial relationship, not able to be morally sound and sober, and not able to connect his faith and spirituality to a concrete life of charity and integrity. 10. For any believer, unforgiveness and grudge are contradictions to his very religious spirit, whatever the religion; because no religion or god will advocate violence and harm against others; no true religion can instigate one against fraternity and charity. If one takes to retaliation and violence in the name of religion, he has not really understood his religion, and he is a false religious person. 11. It is so sad and even a disgrace that the so-called faithful adherents of religion or religious life, can live and foster a spirit and ambience of so much resentment and animosity in the ambits of their respective places of worship or communities. 12. When will the realization dawn on humans that unforgiveness is a heavyweight and as long as one carries it, he is only pressed down? When will people realise that it is foolish and inhuman to nurture a spirit of hostility and revenge? When will the believers allow the insight that refusal to forgive ruins one’s own self as well as others? When will the religious communities become the abodes of a little more pardon and reconciliation and thus avoid the mockery of their very consecration and the scandal against their very faith? Lifeline: In true forgiveness, there is no question of how many times should I forgive, because any true forgiveness is prompted and driven by authentic love and true love is always without measure   (Reflection 2)   Pivot: Forgive because forgiven! Indicative: Life is never completely free from hurts and harm. It is a reality that we are hurt and harmed. What should be our response and reaction in such situations? Forgive!   1. In life, many carry many burdens that are quite unnecessary. Refusal to forgive and harbouring negativity is one such big burden. How to be relieved of this burden? The answer comes in today’s word of God.   2. Forgive! The call for forgiveness is very strong. Seek forgiveness from God and give forgiveness to others. Be forgiven and forgive! In fact, these two do not exclude each other.   3. In the prayer, “Our Father”, we pray, “Forgive us our sins as we forgive others their sins”. in this sense, forgiving others becomes the condition or pre-requisite to being forgiven by God. In other words, we will be forgiven in proportion to our forgiving others.   4. In today’s gospel, we have another aspect of this integration of being forgiven and forgiving. Forgiving others is the effect and outflow of being forgiven by God. Being forgiven by God becomes the cause for forgiving others. If we truly receive forgiveness from God, then we must forgive others. Thus, forgiving others becomes the testimony of being forgiven by God.   5. If we receive abundant mercy and forgiveness, then we are also bound to forgive others in the same measure. It would be totally unfair to refuse to forgive others even for a little while receiving forgiveness in much.   6. Such incongruence will be totally displeasing to God and will make us liable to God’s judgment and justice. This is what is indicated by the story of the king and his servant in the gospel. The king out of his mercy cancels out all the huge debt of his servant. But this servant does not show the same mercy toward his fellow servant even for a little.   Imperative: Certainly, God is so merciful that He keeps no account of our sins, and readily cancels out all our debts. But this makes us more accountable to be merciful toward others as well   (Reflection 3)   Focus: Forgiveness is a golden virtue. One who learns to forgive obtains an immense treasure of God’s mercy and serenity of soul. Forgiveness is never a loss   1. We live in a world where revenge and retaliation are glorified. They are regarded as signs of manliness and guts. Consequently, we find so much negativity and animosity leading to violence and destruction. On the other hand, forgiveness and reconciliation are considered signs of weakness and timidity.   2. In such a context, Jesus teaches us the need and value of forgiveness. To forgive is divine because it forms the very nature of God. God’s essence is mercy and forgiveness. He is merciful to us beyond conditions and measures.   3. As the children of a merciful God and as disciples of a forgiving Master, we must imitate and resemble them in forgiving others. Forgiving others is the essential trait and way of belonging to God and sharing in His own nature. It also becomes the condition to receive God’s forgiveness to us.   4. This means that we experience the effects of God’s forgiveness only to the extent that we forgive others. Our forgiving others should be without measures like God’s forgiving us. That is why Jesus tells Peter, “Forgive, not seven times, but seventy times seven”.   5. We forgive others not because they deserve it but because we must give it. The king in the gospel parable forgives the servant who owes a huge sum not because he deserved it but because he needed it.   6. Seeking forgiveness from God and others requires humility and repentance. That is why, the people pray, “With a contrite heart and a humble spirit may we be accepted”. Giving forgiveness to others requires fraternity and nobility.   Direction: The Spirit of forgiveness in humility and nobility will open to us streams of God’s mercy and serenity. It can be a great embalming balm to heal many wounds and restore relationships   (Reflection 4)   Focus: God readily forgives even a multitude of sins, if only one repents with a contrite heart and humble spirit. He keeps no account or count of our wrongs because his mercies are uncountable   1. God is abundant in His mercy and prompt in His forgiveness. He does not see the magnitude of sin but the depth of repentance. He forgives us, not because we are worthy of it, but only because we need it. There is no measure for His forgiveness because His mercy is immeasurable.   2. This is what Jesus implies when he tells Peter to “forgive the other not only seven times but seventy times seven”. The matter is not the number or the frequency of forgiveness, that is, how many times or how often to forgive. Rather, the point is the immensity of it, that is, how willingly, promptly, and unreservedly to forgive.   3. But once forgiven, we must try to become worthy of it. How? By seeking earnestly to follow His ways. Concretely, it demands showing the same spirit of forgiveness towards others. Further, it also should be like God's forgiveness, which is abundant and uncalculating.   4. It is not fair and also highly detestable before God if we refuse to forgive others while we receive immensely God's forgiveness. To forgive is not an option at our convenience, but it is a bounden duty. As we give, we must give, lest our fate too will be the same as the servant in the gospel who is forgiven much but refuses to forgo a little.   Direction: Repentance in humility is the compulsory prerequisite for receiving God's forgiveness. Forgiving others in charity becomes the compulsory sign and testimony of the effect of that grace    

EXALTATION OF THE HOLY CROSS 23

14 SEPTEMBER 2023: NUMBERS 21. 4-9; PHIL 2. 6-11; JOHN 3. 13-17: EXALTATION OF THE HOLY CROSS Punch line: Cross: a sign of contradiction! Guideline: In the sight of the world, it is a symbol of crime, punishment, shame and suffering. It indicates human hatred, cruelty, arrogance, avarice, jealousy, retaliation, instability and disloyalty. 1.      But, God transforms it, turns it: From a sign of contradiction to a signal of conviction; From a reference of malediction to a source of benediction; From a sting of curse to a spring of blessing; From the arrival point of condemnation to the departure point of commendation to God and redemption. 2.      God transforms the cross into a testament and testimony of divine fidelity. God sanctified the cross, dignified and glorified it into a royal weapon of salvation. 3.      In the height of the Cross, we see the heights of God’s fidelity to humanity and His perseverance in His salvific mission to the end. Come what may, God stood firm and remained faithful till the last moment. No trials or temptations could defocus him or deviate him from his mission. Nothing could frighten him or tighten him. He was unstoppable, unswerving, unflinching, undaunted. 4.      In the cross, we see the sanctity and dignity of suffering. Every suffering is not automatically something bad or despicable. The suffering that is no one’s fault, that is due to depraved human situations, and especially suffering for the sake of God and the sake of good is always meritorious. Such suffering is in fact a sharing in the very suffering and death of Christ. It is a continuation of his own mission of salvation. 5.      Let us not be mere cross-wearers but cross-bearers. This refers to the virtues and values of the cross. 6.      Let us not be cross-shapers but cross-sharers, not cross-imposers but cross-disposers. This refers to the aspect of sharing the burdens of each other. Cf. Gal 6. 2. 7.      Let us not be cross-makers but cross-breakers. This refers to submission to God’s will against self-will. This is in the light of the insight of the great Fulton J. Sheen. He observes that a cross is made whenever we place the horizontal bar of our self-will against the vertical bar of God’s will. Lifeline:  Carry the cross to Calvary to crucify sin and glorify God. This refers to perseverance to the end  (Reflection 2) Thrust: Cross, a Rose of consolation! Indicative: Often in life, the unfavourable realities may not totally change or vanish. But what can change is the perspective and the purpose of them   1.      Today we venerate and exalt the cross. The cross is celebrated. This looks rather absurd. For quite evidently, the cross indicates misery, ignominy, disgrace, and failure. All the more, no normal human mind can accept a God who is infinitely powerful but succumbing to such a helpless death. 2.      A simple question arose at that time of the crucifixion, in those who looked at the crucified, “He cannot save himself, and how can he save others?” Today, the same question can arise in many as well. 3.      It is here we need to understand the real mystery of the cross. It is not a sign of the helpless fate of an individual called Jesus who claimed to be the Son of God. It is not the defeat of a reformer at the hands of some wicked authorities. 4.      It is not the failure of God. Rather, the cross stands as a symbol of loyalty and commitment, patience and perseverance, courage and confidence. Cross reflects the human predicament in the face of evil and wickedness. The cross indicates the cost of holiness and goodness. 5.      Cross concretely shows us what to do and how to proceed when we come across suffering and persecution for the sake of God and good. If God wanted, he would have easily avoided the whole shame of the cross. He would have instantly eliminated all his opponents. 6.      But, He did not do so. It is because the cross is not only his story but our story as well. Cross is certainly the climax and culmination of his incarnated divinity. But it is also the symbol of our own human suffering. There is suffering in our life and that is too enormous. 7.      This suffering may be natural, in the sense that it happens as part of life and is not under our control. This includes situations like death, separation, loss, failure, defeat, or natural calamities. At times, we wonder why these happen and why we are the victims. 8.      There are also sufferings that are vocational, that is which happen due to our vocation and mission. Whenever we stand for the right values, in other words, for God and good, we will face adversities and afflictions. 9.      Now, whatever the type of suffering, the cross comes as an answer. Do not lose heart. Persevere. Accept in the spirit of patience and surrender. All the more, it is worth suffering for God and good. It may appear to be a losing and lost battle. But for sure, there is victory and reward. Cross is not the end but is the pathway to glory. 10.  This is the way cross becomes relieving and comforting. It becomes the means and weapon of salvation.   Imperative: Cross teaches us to be courageous, surrendered to God, and persevering in times of suffering. Following the spirit of the cross and the example of the crucified makes our suffering meritorious   (Reflection 3)    Focus: Cross which is a symbol of crime, punishment, shame, and suffering is dignified, sanctified, and glorified as a symbol and channel of fidelity, sanctity, and salvation because of the Lord who is crucified 1.      The ways of God are often in contrast to the ways of the world. Cross is a powerful proof of this. Cross in the sight of the world is a burden that a criminal carries and that carries him to his eventual death on it. And crucifixion is an ignominious penalty. But God transforms the same cross into an instrument of grace that carries the burdens of sinners and puts to death the sin of humanity. It becomes a carrier and assurer of salvation. 2.      In the cross, we see the dialectic and the “salvific tension” between God and man, between this world and heaven. In hate and evil, men have lifted Jesus on the cross while in love and goodness, God allowed himself to be lifted up. 3.      We see this in the first reading from Numbers 21. 4-9, an image of a bronze serpent would become the source of revival from death for all those bitten by a serpent. Similarly, Jesus raised high on the cross became the source of a new life for all those bitten by the serpent of sin. 4.      In the cross, we see the divine powerlessness that becomes the source of empowerment for all those weakened by the power of sin. The God full of power empties himself so as to fill us with heavenly riches and strength. The crucified hanging on the cross is not a failed criminal languishing in misery. Rather he is a nailed victor furnishing us with glory. 5.      On the cross, we see the perseverance and fidelity of God to humanity and his redemptive mission to the end. He preferred to climb the cross as a criminal and not to climb a horse as a king. He declared, “Those who wish to be my disciples, deny yourself, take up your cross and follow me”. True to his own words, he totally denied himself, took up our crosses of sin, and followed the way and the will of God.   Direction: Exaltation of the cross is in fact the exaltation of God’s will and plan of salvation that is being accomplished then and even now through numerous cross-bearers in passion and loyalty (Reflection 4)   Focus: Cross for us is not a parking lot but is a guiding signal; the Cross is not a problem of misery but an emblem and path to glory   1.      Today we exalt the cross. But the exaltation of the cross does not mean the exaltation of suffering, misery, desperation, isolation, betrayal, jealousy, selfishness, or cruelty. Yes, apparently and from a human perspective, the cross stands for and indicates all these. 2.      But it is not any cross. It is the cross of the crucified Saviour. Cross cannot be isolated or dissociated from the crucified. For, it is that cross, sanctified by him, that cross which is transformed from a tool of misery and punition, from a sign of evil and criminality, into a symbol of perseverance, an instrument, and means of salvation and glory. 3.      Therefore, the cross as it stands for suffering is not glorified in itself, but only in its relation to the crucified. Death on the cross is not a helpless submission to one’s miserable fate. Rather it is a conscious, determined, committed, and noble act of self-offering to God’s will for our sanctification. 4.      Thus, the exaltation of the cross means the exaltation of the spirit, the value, the thrust, and the goal of the cross. Cross stands for taking a stand for Christ, for values, for the gospel. Cross means standing for a cause. It calls for a relationship of intimacy, loyalty, and commitment to the crucified. Cross is a matter of standing for a cause, for a person, a matter of fidelity and dedication. 5.      Cross means facing consequences, and bearing suffering for the sake of Christ and his values. Cross is a call to be vertical-oriented, heaven-directed, in line with Fulton J. Sheen’s thought that a cross is made when the horizontal bar is placed against the vertical bar, i.e. self-will is put against God’s will. Therefore, make and carry the cross of placing God’s will across self-will and interests. 6.      Cross is a call to be a “contrast” people, in the light of St Paul’s assertion that “to the Jews, a stumbling block, and a folly to the gentiles, but for us, the believers, Christ, the crucified is the Power and Wisdom of God”. 7.      We live in a world that is so permissible, where any false value is allowed, justified, and even promoted, in the garb of modern, change, and reading the signs of times. What is wrong has a free hand and is considered a matter of intelligence, while the right is labelled as a block, as a folly. This is really powerlessness, without the inner power, the spiritual power, the moral power. This is really folly. 8.      In such a society, we as the bearers of the cross and followers of the crucified, are called to be stumbling blocks, positive signs of contradiction and folly, i.e. resistance and contrast. Therefore, let us not easily get upset when we are beset with crosses of unfavourable situations; let us turn them into learning and growing experiences of purification and sanctification, and also gracious occasions to suffer and offer for God and good. Our crosses become glorified if they are for God’s sake and his values’ sake   Direction: As followers of the Crucified, we are to be cross-bearers who pass through the crucible of suffering   15 SEPTEMBER 2023: 1 TIM 1. 1-2, 12-14; LUKE 6. 39-42.  MOTHER OF SORROWS Punch line: In solidarity! Guideline: Passion leads to compassion, Fidelity blends with sensitivity, Affection stirs up affliction, Love suffers with the suffering   1.      As we celebrate the feast of Mother of Sorrows, let us once again venerate our sweet Mother with devotion, appreciate her with deep esteem, and imitate her with passion. Let us entrust ourselves to her maternal care and guidance. Mother of Sorrows does not mean that she is a sorrowing, sad, lamenting, joyless person. It means that she too experienced the pain and sorrow of life, that she too bore the burden of suffering. 2.      As we may know, seven sorrows or dolours are highlighted in her life: the prophecy of Simeon, the flight into Egypt, the loss of Jesus in the temple, Mary walking the way of the cross along with Jesus, Mary standing at the foot of the cross, Mary witnesses the death of Jesus and receives his dead body, Mary lays Jesus' body in the sepulchre. 3.      These are not isolated or the only moments of sorrow. Rather they denote some main instances and occasions of her pain and suffering, even though her whole life was a continuous story of pain and affliction. Her life and faith were constantly tested through the crucible of suffering. 4.      The seven dolours are in fact only a few indicators of an entire life that has been soaked into suffering. This is the Mother’s “com-passion”. It is not a mere feeling of pity or sympathy. It is “deep communion with” the one who suffers. The much-more-than the physical passion of her Divine Son leads Mary to a profound interior passion within her and unfolds itself in a touching compassion. 5.      Further, these seven sorrows also are like sample sufferings. Because they are also quite real in our own life. We also often go through the same experiences and assaults of suffering. The seven sorrows manifest the suffering lot of any and every human, as being confronted with the very same situations and experiences, such as the fear of the future, of the impending danger of death, of separation from loved ones, of encounter and accompaniment with the suffering innocent, of witnessing the pangs of pain of the most beloved, of bearing with the hardest reality of the beloved’s death. 6.      In the prophecy of Simeon, when he predicts that her tiny child will be the cause for the rise and fall of many and that a sword will pierce through her heart, there is the sorrow of fear of an uncertain future. 7.      In the escape to Egypt, of young mother Mary with her little Jesus and husband, to protect the child from the cruel Herod, we see the sorrow of protection from impending danger of death. 8.      In accompanying Jesus on the way of the cross, we see the deep anguish of a mother's heart and her unfailing accompaniment even in the inglorious testing times. 9.      In standing at the foot of the cross on Calvary, there is the unshakable faith, solidarity, and courage, to be loyal even in the most disgracing moments. 10.  In witnessing the death of her most beloved son, in pangs of pain and desperation, we see the sorrow of sharing and bearing silently the painful loss of the most precious. 11.  In holding the dead body on her holy lap and consigning it to the tomb, we see the sorrow of an irreversible separation from the loved ones. 12.  Thus, this feast can be a great fount of comfort, consolation, encouragement, and hope for us. She who went through immense pain and suffering will certainly understand and empathize with all the suffering lot. One who herself suffered, will certainly understand our struggles and fears. One who experienced the pains of life and bore them, will certainly accompany us and alleviate our own suffering. Mother, passionate with love for us, is also compassionate toward us. She will be our refuge and strength and guidance.   Lifeline: As a worthy fruit of this feast, three things can stand out as directions for us: one, seek her refuge and aid, and intercede to her, in our times of need and suffering. Second, take inspiration and guidance from her, to respond to our sufferings and difficulties, not in frustration and hopelessness, but in courage, surrender, and hope. Third, to be compassionate like Mary to those who suffer and are in need.   (Reflection 2) Focus: Jesus carried the cross and died on it offering us streams of new life. Mary his mother and our mother carried the same cross in her heart all through her life and accompanied him along the way of the cross to the end of death on the cross. The same mother accompanies us also on our way of sorrows. 1.      Today we commemorate Mary as the Mother of Sorrows. In the first place, it does not mean she is a sorrowful mother, given to sadness and devoid of joy of life. Rather it means that she herself has gone through experiences of sorrow. She knows the bitterness and pain of human suffering. By God’s grace, she was exempted from the stain of sin. But it did not exclude her from the situations of the struggle to preserve that grace of sinlessness. Just as Jesus in his humanity became completely one like us except for sin, so also Mary was totally one with us except for sin. 2.      Seven sorrows or dolours are specified in her life: prophecy of Simeon, the flight into Egypt, loss of Jesus in the temple, Mary walking the way of the cross along with Jesus, Mary standing at the foot of the cross, Mary witnessing the death of Jesus and receives his dead body, Mary laying Jesus' body in the sepulchre. 3.      The mention of only seven instances or situations does not mean that Mary’s sorrow was limited only to those moments. These are actually indicators of an entire life that bore the marks of suffering. Just as Jesus was born, already destined to suffer as the Saviour, so also Mary was destined to be the mother of sorrows by her vocation and mission as the unique collaborator in God’s plan of salvation. 4.      Thus, the seven sorrows are not isolated experiences of sorrow. In each of them, we can detect and feel the intensity of pain. In all of them, there is suffering due to experiences of uncertainty, separation, suffering, and death, all concerning the most loved one, and that is Jesus. Thus, what is notable in Mary’s suffering is that it is in reference to Jesus. She suffers because she loves him so deeply, intimately, and passionately. She suffers because her son would suffer. 5.      Another aspect of her sorrow was her love for sinful humanity and her concern for their salvation. Just as God in His infinite love and mercy is anguished over human sinfulness, Mary too shares the same pain for humanity. Their leaning to sin, their constant fall into sin sorrows her tender maternal heart. 6.      Thus, Mary’s sorrow would denote these two essential components: the “personal”, which is her personal love for Jesus, and the “salvific” or “missionary”, which is her commitment and anguish over the mission of salvation. Nevertheless, in both, there is “com-passion”, that is she suffers together with those who suffer, be it her son Jesus or the other sons and daughters. 7.      Today, the Mother of Sorrows stands for us as a mother who understands our human predicament cares for us with the deepest concern, shares in our lot in solidarity, bears our burden in silence and patience and assures us a re-ignited hope in our human struggles.   Direction: In our sorrows, let us shelter ourselves in the maternal bosom of Mary. Like her, let us become a little more strong and persevering in times of trials. Let us become more tender and sensitive to feel one with the suffering and struggle of others. Let us become more compassionate to alleviate the pain of other (Reflection 3) Thrust: Love seeks communion and solidarity! Indicative: True love generates compassion and this compassion makes one suffer with the loved one. Thereby suffering is shared and the communion of hearts and mission is strengthened 1.      Soon after the exaltation of the cross of the Son, is the commemoration of the Mother of Sorrows. It is not just a haphazard sequence. This placement indicates that the Son and the Mother are united in life and mission as well. They share in the same suffering and the purpose is also the same. And the purpose is salvation. 2.      Therefore, this feast of the Mother indicates the profound and inseparable communion between the Mother and the Son. As the Son suffers, so also the Mother suffers. It is a communion of relation and also the mission. The suffering of the Son becomes the suffering of the Mother because they are deeply related in love. 3.      Every tear, every hurt, every beat of her Son also makes a mark on her because he is her Son and is part of her own self. It is also communion in mission. The mission of her son is a mission of liberation and restoration. This involves a ceaseless struggle. He becomes the ‘suffering servant’ for the suffering humanity struck by sin. Along with him, she too suffers for sinful humanity. 4.      The seven sorrows or dolours are only indicative of the suffering dimension in human life. They are not exclusive or isolated instances of sorrow. Rather, they are the sample sufferings that can happen in anyone’s life. They also teach and guide us in how we conduct ourselves in those situations. 5.      Mary’s sorrows thus show us her intimate union with her Son in love and mission. They also show us her compassionate solidarity with us in our own suffering. She accompanies and collaborates with her Son in the project of salvation. She also guides and strengthens us in the same holy venture.   Imperative: Mother of Sorrows is a personal invitation for each one of us to become sensitive, and compassionate toward the suffering of others and to become committed to the alleviation of it by overcoming or resigning by forbearance