III SUNDAY OF LENT B 24

3RD LENT SUNDAY, 03 MARCH 2024, EXODUS 20. 1-17; 1 COR 1. 22-25; JOHN 2. 13-25 Focus: Let your temple be holy! Indicative: It is not enough to keep the temple splendid and elegant, but what is more important is to keep it holy. It is not enough to go to the temple neat and well-maintained, but what is more important is to be clean of heart. 1. Jesus admonishes us quite strongly: “Stop turning my Father’s house into a marketplace!” (Jn 2. 16); “My house will be called a House of Prayer for all the nations? But you have turned it into a den of thieves” (Mk 11. 17); “My house shall be called a house of prayer. But you have turned it into a den of thieves” (Mt 21. 13); “My house shall be a house of prayer: but you have turned it into a den of robbers” (Lk 19. 46). 2. The first lesson for our reflection is the Contrast between the temple values and the market values. The spirit and values of a market or a den are: selfishness, self-interests, self-gain at the cost of other’s good, dishonesty, cheating, domination, manipulation, aggression, intimidation, commotion, noise, tension, restlessness, fear, pride, insecurity, uncertainty, etc. In contrast, the spirit and the values of the temple are: divine presence, holiness, peace, serenity, humility, sincerity, enlightenment, clarity, surrender to God’s will, fraternal communion, concern, sharing, charity, readiness to sacrifice for the good of others, etc. 3. An obvious and marked difference is Divine presence and holiness The first obvious and marked difference between a temple and a marketplace or den is the very ambience that pervades – the holiness and focus in the temple, and the profanity, the worldliness and the chaotic situation in a market. One cannot turn the temple into a market place where there is so much chaos and dominance of business and self-serving values. 4. In this context, it is good to bear in mind three nuances of temple: church, heart and community or family.  Whatever be the sense or the nuance, one thing is sure and clear: there should be a deep sense of the holy, the spirit and attitude of the sacred and the divine. 5. Taking the first understanding of the temple as referring to a place of worship, the church, some simple questions to pose are: how much there is a sense of the holy, the spirit of the divine in our places of worship? Are we really aware of God’s presence? Do we really feel and experience closeness and communion with God? Do we really pray? Do we really concentrate and focus on God? Are we really filled by the spirit and values of the temple – is there that peace, that humility, that honesty, that charity, that sacrifice, that surrender? Do we really carry back with us that healing, that light, that strength? How often our worship, our attendance to the spiritual activities is so routine, so mechanical, so superficial, so shallow, without touching the heart, without making any little impact and effect? How sad it is that a good number remain so indifferent, lukewarm, inattentive, just waiting for the show and obligation to get over? While hours and hours can be spent on worthless parties, chatting, yapping, outings, how the same people become so calculative about every extra minute they spend with God? 6. Referring to the aspect of temple as human person, his heart. This can be better understood in the light of 2 Cor 6. 14-17: "For you are the temple of the living God; as God has said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people". Also, Jesus’ incessant insistence on interior purity can go in this direction: “It is what comes out from within that makes unclean” (Mk 7. 15). “What comes out of a person is what defiles, for evil designs come out of the heart: theft, murder, adultery, jealousy, greed, maliciousness, deceit, indecency, slander, pride and folly. All these evil things come from within and make a person unclean” (Mk 7. 20-23). 7. How often our own hearts are crowded, congested and suffocated with the market or den values? What a selfishness, arrogance, insincerity, crookedness, greed and needless anxiety? 8. Referring to the aspect of temple as Christian family or religious community: How often our own families or communities are like markets and dens! – No peace, no love, no adjustment, no humility, no forgiveness, no understanding, no sacrifice, no priority to God’s will and plans. Then how can there be happiness and beauty of living together? How can there be mental health, emotional balance and the strength to face the difficulties? Imperative: Are our temples abodes of God? Are our hearts chambers of goodness and holiness? Are our families and communities ambience of love and faith? Check!

Second week days of Lent 24

26 FEBRUARY - 02 MARCH 2024 HOLY MASS REFLECTIONS 26 FEBRUARY 2024: DANIEL 9. 4b-10; LUKE 6. 36-38 Focus: The greatest Model! Indicative: As the children of God and as the disciples of Christ, we are called to imitate and resemble them. This is the only way to testify to our belonging to them 1.      All seek models and we need them. But the question is whether they are right and truly imitable or wrong and detestable. The irony in society is often wrong models are more followed. Models are often associated with excellence in some fields and not necessarily with virtue and character. In other words, the models are not always virtuous or character-people. 2.      Thus, we live in a context where there is the influence of wrong models and disconnection between models and virtue. In such a context, today Jesus is proposing to us the greatest and best model to follow. 3.      That is God the Father Himself. Jesus specifies also what we must imitate. It is mercy. He admonishes us, “Be merciful as your heavenly Father is merciful”. The first reading from Daniel also highlights this, saying, “To the Lord, our God belong mercy and forgiveness”. 4.      Jesus further clarifies what this mercy is. It is a mercy that does not judge, does not condemn. He keeps covenant and steadfast love. He only chastises the people when they go astray. He is never keen on destroying them. He is enormously patient and so gives ample opportunities to His people to repent and return to Him. He is ever generous in His forgiveness and reward. 5.      If God is so merciful and forgiving, then what is our duty? The first reading is amply clear about these details. First of all, realize our sinfulness and unworthiness; repent for not obeying the voice of the Lord; for not listening to His servants, the prophets; for rebelling and turning aside from His commandments and rules; for not walking in His laws; for doing wrong and acting wickedly. Realizing and repenting for our infidelity, then seeking His forgiveness. 6.      Secondly, live what you experience; give what you receive. If we are not judged and condemned, and if we do not want to be judged and condemned, then do not judge and condemn others. If we are forgiven, then forgive others as well. If God and others are so generous toward us, then we too must be generous to them.   Direction: Let us always bear in mind that we receive as we give; we will get back as we do. Therefore, let us be always just and fair in our measurements toward others. The measure we apply will be the measure that will be applied to us  (Reflection 2) Focus: True repentance is healing because it removes the weight of sin and the shame of guilt. It is not lowering of dignity but regaining true dignity   1.      The people of Israel plead for God's mercy with true repentant hearts. They recall God's recurrent mercy despite their recurrent infidelity. They are conscious of the stark contrast between God’s righteousness and human treachery, between God’s grace and human sinfulness, between God’s fidelity and human disobedience, and between God’s forgiveness and human wrongdoing. 2.      This awareness is very crucial because it can make us humble and surrendered on the one hand, and repentant and determined to change on the other hand. This humble consciousness leads us to focus on God as the source to derive strength and a model to imitate. 3.      In the gospel, Jesus urges us to inculcate and practice the same spirit of the mercy of God towards others: Be merciful as your heavenly Father is merciful. What a lofty model we have to emulate! It is nothing less than God the Father Himself. 4.      This can indicate to us that our standard and dignity are high, as our target is high. What does this imitation or resemblance with God mean? Four simple practical implications: do not judge others; do not condemn others; forgive others; be abundantly generous towards others. 5.      This is the life of witness by contrast, in a world that is judgmental, condemnatory, retaliating, and greedy. Such a merciful way will obtain for us God's own abundant mercies. And it will also spare us from God's just judgment without mercy, because the measure we apply to others, will be the same measure that will be applied to us by God.   Imperative: What a pity it is that many unnecessarily carry the burden of resentment, revenge, and retaliation, not realizing that it is self-ruinous!   27 FEBRUARY 2024: ISAIAH 1. 10, 16-20; MATTHEW 23. 1-12   Focus: If you repent and humble yourself… Indicative: God is so merciful that He does not abandon us or condemn us for our sins. Rather He is so lenient and waits upon us to repent and renew our lives   1.      God never ceases to call us for repentance and renewal. All the more during this holy season of Lent, this call is strong and straight. Thus we hear in the first reading from Isaiah, saying, “Hear the word of the Lord… Give ear to the teaching of our God! Wash yourselves; make yourselves clean”. 2.      Now what does this mean and imply? We need to remove the evil of our deeds from before His eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, and plead the widow’s cause. 3.      In the light of the gospel, this repentance and renewal would mean removing all the traces of hypocrisy. Jesus cautions us against the hypocrisy of the Pharisees and scribes. Its forms are manifold: 4.      Preaching but not practising; demanding too much from others but doing very little themselves; making a show to impress others and not out of genuine conviction or devotion; seeking recognition and honour. 5.      The greatest antidote is humility, for “the greatest among you shall be your servant”. In simple details, it is to have the mind of a disciple and learner and not a teacher or rabbi; it is to be a brother to others and not to be revered as a father, for we all have only one Father; it is to be an instructee under the one instructor, the Christ, and not projecting oneself as a great instructor. 6.      If one cultivates this humility and strives to renew life, then the fruits are enormously great: the Lord will completely wipe away all the stains and weight of sin. The Lord himself assures: even though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. 7.      This means that the Lord will thoroughly cleanse us and make us pure. Further, if you are willing and obedient, you shall eat the good of the land; you shall be exalted to the heights, for “whoever exalts himself will be humbled, and whoever humbles himself will be exalted”.   Imperative: Let us be aware that pride and hypocrisy are the two biggest blocks against repentance and renewal. Let us then cultivate the spirit of humility and of a servant   (Reflection 2)   Focus: God is exceedingly patient and merciful and He is never tired of offering us opportunities to repent and be converted   What a consolation and comforting note it is to hear again and again how infinitely God is patient with us and is boundlessly hopeful about our transformation. God never closes the doors of His love in benevolence and mercy. He is never stuck with our aberrant past but is very hopeful and interested in our sincere present for a reformed future. He never stops offering us numberless possibilities and opportunities to repair our damages, to re-gather what has been scattered, to regain what has been lost, and to recuperate what has been missing. He is so open and flexible, even to the extent of exuberant lenience. He ceaselessly invites us as He did through Isaiah to wash ourselves clean, to turn away from evil, to cease to do evil, and to hold on eagerly and ardently to good. If we heed His call and change our ways, then surely He will forgive us, cleanse us and remake us as sane and bright. If not, we ourselves will bring judgment upon ourselves and perish. For this repentance and change, the biggest block is hypocrisy, as that of the Pharisees. It is preaching but not practising. It is being rigid and stringent toward others but lenient and loose towards one's own self. It is seeking recognition and making a show of devotion without interior depth. In contrast, what is required is humility to acknowledge one's own weakness and unworthiness; and the docility to be totally open to God to receive His healing touch.   Direction: God may readily forgive the weak but humble, but He will detest the hypocrites who pretend to be strong but self-conceited.   28 FEBRUARY 2024: JER 18. 18-20; MATTHEW 20. 17- 28   Focus: Life as ransom! Indicative: We are living in such a world where often good is repaid with evil; sacrifice is repaid with ingratitude and harm. In the face of such experiences, what is needed is a spirit of surrender, sacrifice and service   1.      The life of a disciple of Christ is for sacrifice and service. It is not something new or out of the way. It is the same with the master. Jesus too lived a life of sacrifice and service. He sacrificed many things in life and spent his whole time and energy serving others. 2.      He declares, “The Son of Man came not to be served but to serve, and to give his life as a ransom for many”.  Yes, he had to pay a heavy price for his commitment. He had to face opposition, persecution, suffering, and even death. 3.      The same was the fate of the prophet Jeremiah as we see in the first reading. The very people for whom he struggled hard and pleaded with God would turn against him and plot to kill him. The life of a disciple is not meant for comfort and convenience. 4.       It does not go well that a disciple of Christ seeks power and position, honour and glory. A disciple does not lord or boss over others. Rather, he manifests an attitude of a servant: Whoever would be great among you must be your servant, and whoever would be first among you must be your slave. 5.      In the gospel, the mother of the sons of Zebedee approaches Jesus to grant the two best seats beside him for her sons. This episode typically represents the situation of the church authorities of our own times. 6.      There is so much craving and fighting for power and position. Domination replaces humility. Lording over dominates obeying. Being served becomes a status-symbol in the place of serving others.   Imperative: The religious authority is also getting tainted by worldly authority. There is so much manipulation and domination. It is high time to do a thorough self-check and recapture the spirit of sacrifice and service   (Reflection 2)   Focus: Standing for God and for good, will not exempt anyone from affliction and persecution, but it is inevitable    Can one imagine the piercing anguish and legitimate frustration of Jeremiah at his people's acting toward him? His heart languished for them. He pleaded persistently with God on their behalf to spare them. Now it is these very people who denounce and calumniate against him, betray him and plot to kill him even.   Apparently, evil seems to be the recompense for all his good, and this is really frustrating. The same is the case with Jesus in the gospel. The mental agony of Jesus too is not much different from Jeremiah's. What pains Jesus so much is not a physical lot of his passion and death. But, rather it is the infidelity and betrayal of the very people for whom he struggles. In simple psychology, his constant reference to his suffering is a simple way of preparing himself mentally to meet such eventuality. It is also a way of shattering the disciples' false ideas and illusions about his power and kingdom. The worldly ambition and the request of the mother of the sons of Zebedee is a clear sign of such a shallow understanding of Jesus' role and mission.   Perhaps, we may get annoyed with such a false perspective of them. We may blame them for their worldliness. But what is better is to understand this instance as a corrective for all. It is not just the case of the sons of Zebedee. Anyone and every one of us is certainly infected by the same sting of worldly interests and temporary gains. All are prone to evade suffering and seek glory. All want to ride high and not bend low. In such a context, we should deeply bear in mind that suffering alone is the path to glory, and the following of Jesus necessarily involves the way of struggle. The kingdom of Jesus is not a domain of worldly power for domination and being served. It is a reign of serving others in humility.   Direction: Many authorities of today seem to be busy with giving others many directives, forgetting the essential corrective that all power is for service in humility.   29 FEBRUARY 2024: JER 17. 5-10; LUKE 16. 19-31   Focus: Reverse fates! Indicative: There is always a contrast between being blessed and being cursed. This difference is on the basis of where we place our trust. Trusting in God makes one blessed while trusting in things makes one cursed   1.      For sure, everyone wants to be a blessed one and not a cursed one. But the whole problem is how one understands blessedness and cursedness and how one pursues the path that leads to them. These are two modes of being and living, namely being blessed and being cursed. They are fundamental to human living and are mutually contrasting. They also determine the whole meaning and the direction of life. 2.      Sadly, despite all intelligence, the world equates blessedness with worldly abundance, pleasure, and success; and cursedness with deprivation, failure, and misery. In simple words, those who have plenty of money and things, those who dictate others, and those who enjoy comforts and pleasures are considered blessed. 3.      On the other hand, those who are poor, those who struggle in life, those who are low in status and are under some others, and those who cannot have even the minimum joys of life are rated cursed and despicable. 4.      But today’s readings dismantle this thinking of the world. True blessedness is placing trust in God. And cursedness is placing trust in the world and its things. The blessed are like the tree planted by water. It is deeply rooted, fresh, healthy, blooming, and fruit-bearing. The cursed are like a shrub in the desert. It is dry, barren, and fruitless. 5.      The gospel elaborates on this contrast between being blessed and cursed by a touching parable of a rich man and poor Lazarus. In the sight of the world, the rich man is blessed because he lacks nothing and enjoys everything. 6.      But in the true sense, he is cursed because he places excessive trust in his riches. He is like a dry and useless shrub. In the sight of the world, poor Lazarus is cursed because he is miserable. But he is truly blessed because he places his total trust in God. He is deeply rooted in God and blossoms with God’s own freshness. 7.      The gospel adds another essential feature to this contrast, and that is sensitivity toward others. Accordingly blessed are those who are sensitive and generous toward others; cursed are those who are selfish and indifferent toward others. The rich man is cursed because he failed in his fraternal duty toward the poor man. 8.      Their fates are also contrasting. The rich man is condemned to the fire of hell; the poor Lazarus is rewarded with heaven. While on earth, the rich man enjoys but in heaven, he suffers. While on earth, the poor Lazarus suffered but in heaven, he enjoyed heavenly bliss. 9.      There is another interesting detail to note. The poor man has a name but the rich man’s name is not mentioned. This indicates something profound: the poor are “counted” in the sight of God. They have a special identity.   Indicative: Those who are worried only about the worldly and temporary riches and enjoyments are certainly cursed. They will be liable to God’s judgment   (Reflection 2)   Focus: Those who place their trust in worldly things and spend all their time and energies on temporal pursuits and interests will meet a fateful destiny   The first reading from Jeremiah declares one of the most fundamental principles and contrasts of life: Trusting in one's own self and the world, and on the other hand, trusting in God. Trusting in self or the world and investing and consuming all the energies over self and worldly interests, may bring temporary profit and satisfaction. But the end is disastrous.   Not only the end but also the way towards the end: Those who vainly pursue human and earthly concerns, are like a bush in the desert, dry and barren and eventually drained and dead; but those who are oriented to God in trust and loyalty are like the plant by the streams, evergreen and fresh, ever flourishing and productive.   The same theme of the fateful end of trust in one’s own self and the world is powerfully illustrated in the gospel by the parable of the rich man and poor Lazarus. The problem here is not the matter of having more riches.   But, the real problem is placing too much trust in the things of the world. It is the neglect of God and a total lack of sensitivity and concrete concern toward the needy. The rich man was totally tied up with his own self, his self-comfort, and enjoyment. He could not rise up to God, or at least could not reach up to the poor Lazarus   Hence, the ends are reversed: the high rich man languishes in the bottoms and the low Lazarus enjoys in the heights. This parable is the clearest mirror of our own society. We live in a society that is steeped in abyssal indifference and selfishness. It is no more a story of a certain rich man in the gospel but is the replica of the live heights of unconcern and insensitivity.   Direction: One reaps what one sows. We cannot expect to reap a rich harvest of real joy if we have planted a scanty crop of goodness, whether on earth or in heaven   01 MARCH 2024: GEN 37. 3-4, 12-13A, 17B- 28A; MATTHEW 21. 33-46 Focus: Greed and envy are monstrous! Indicative: The world of today is torn apart by so much malice. At the root are greed and envy. One cannot see and tolerate the good of the other, and one cannot think and follow other than the good of one’s own self   1.      There is so much evil and malice in our world. This causes enormous destruction. It destroys life in all its senses. People are killed; the beauty, value, dignity, joy and peace of human life and the human person are destroyed because evil destroys the good. The two stories in both readings show this destructive effect of evil. 2.      In the first reading from Genesis, the brothers of Joseph sell their own brother into slavery. In the gospel, the tenants of the vineyard maltreat and kill the master’s servants and finally his own son. Joseph’s brothers become malicious because of jealousy. The tenants become evil because of greed. Thus jealousy and greed lead to the heights of evil. 3.      Both stories point to the evil conduct of the people of Israel. Particularly, Jesus is the Joseph and the son of the owner of the vineyard in the two stories respectively. He becomes the target of the evil and envy of the Jews. They cannot tolerate his rising popularity. They cannot accept him challenging their shallow legalism and hypocrisy. 4.      All the more, they cannot bear that he challenges their authority, and undervalues their knowledge and credibility. They cannot digest the fact that he becomes the champion of the poor, the sinful, and the despicable in society. Much more, it is just intolerable when he exalts those low-class people over and above them. This reversal and subversion are highly inflammable. 5.      This story of envy, greed, and evil is not only a thing of the past. It is a present reality. Immense harm is being done because of greed and envy. We too succumb often to their onslaughts. Therefore, we need to become more conscious and cautious about the sad fate they would bring upon us. All those who are envious and avaricious and act maliciously will incur God’s wrath. 6.      “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons”. “The kingdom of God will be taken away from you and given to a people producing its fruits”. Failures in fidelity, especially in the fraternity will not go light in God’s sight.   Imperative: One cannot obtain God’s grace by force. One cannot force one’s entry into the kingdom of God by mere allegiance to a religion or by mere observance of some laws and activities. Ultimately all depends on one’s openness and fruitfulness   (Reflection 2)   Focus: The more we give in to evil inclinations and actions, the more we lose our humaneness and become liable to a strict divine justice   Jealousy, greed, and malice destroy the goodness of the human soul, throw him into the abyss of evil intentions and finally lead to enormous damage to others. Human history from its very beginnings bears ample testimonies to this play of human perversions.   The story of Joseph in Genesis and the story of the wicked tenants in the gospel are vivid examples of the ugly heads of jealousy, greed and malice. The brothers of Joseph are consumed by the fire of jealousy; they completely forget their fraternal bond and responsibility toward Joseph. The tenants in the gospel are consumed by greed. They forget the fact that they are only tenants and not the owners.   They overstep! They completely lose sight of the benevolence of the owner toward them. They fail to be grateful. They fail in their duty of being accountable and render to the owner what is his due. They covet the master's property. They become so malicious to plot and kill all who are a threat to achieving what they desire.   The world of today is no different from those times. Perhaps, it may be even worse. How deplorable it is that the heights of knowledge and progress have not cleansed man from the diseases of jealousy, greed and malice! What a sea of offence, violence, and destruction is created, because of malice, rooted in jealousy and avarice!   Direction: Only a few realize that jealousy, greed, and malice are devilish and are self-destructive and utterly detestable before God   02 MARCH 2024: MICAH 7. 14-15, 18-20; LUKE 15. 1-32 Focus: Love, bounteously forgiving! Indicative: The greatest beauty of our God is His mercy and eagerness to forgive us and re-embrace us, no sooner than we repent and return to Him   1.      The prayer in Micah is a reaffirmation of God's unconditioned and untiring mercy to forgive and restore His people to prosperity and bliss. The parable of the prodigal son in the gospel is a vivid illustration and dramatization of this truth. 2.      What is noteworthy and praiseworthy is the unfailing love of the father. He readily forgets and forgives the whole perversion of the prodigal son and the ruin he brought about. He has no rebukes, no blames, no lessons on morality, no reminders about his past wrongdoings, no conditions to accept back. 3.      There are no renewal programs or punitive measures. The point here is not to dispute whether doing wrong is culpable and punishable or not. It is also not undermining the value of preventive, reformative or retributive measures. 4.      The whole focus and emphasis is on the mercy of the Father which has no bounds and no reasons. He knows that his son realized and repented. It is enough that he returns and mends his ways. The faulty past does not matter but the changed present. What he was or what he did till then, does not matter, but what he will be and what he will do then on, will only matter. 5.      The elder son is a typical human character like many of us: so self-righteous, judging and condemning others. Strictly speaking, he has nothing to lose, with the return of his younger brother. 6.      What are his due remain - his share of the property, his respect, his position, etc. Is he feeling bad that he could not be "free" and "enjoy" like his brother? Is he feeling sad that his obedience and discipline are a waste? Does he feel jealous and he cannot digest the fact that his brother is restored to his lost dignity, which he does not deserve at all?   Imperative: God's mercy and forgiveness, His eagerness to reconcile and restore us are our richest founts of hope and consolation. These should drive us to sincere repentance and not a tendency to take for granted.   (Reflection 2)   1.      We have the famous parable of the Prodigal son in today’s gospel. What is conspicuous in this parable is the "lost" aspect, the"prodigality" on one hand, and on the other hand, the spirit of condescension, search and the joy of finding the lost and the celebration of the occasion 2.      The fact of loss pertains to human nature and that of merciful search pertains to God. All of us are imperfect, vulnerable and prone to falling and being lost. The awareness of this fact teaches and instils in us a deep sense of inadequacy and humility. This guards us against an undue sense of self-sufficiency and arrogance. This dispels our false airs and keeps our feet on the ground 3.      How sad it is that some are so blind to their human fragility, and do not accept their fallibility! They rate themselves to be perfect and infallible and behave very self-righteous and arrogantly. They become so hypocritical 4.      On the other hand, there is the indulgent mercy of God to overlook, condone and forgive our wayward tendency to be lost and to get deviated. How comforting and elevating it is to know that our God is so merciful to us that He does not abandon us to our fate, does not judge and condemn us for our human defectibility, and does not penalise us! 5.      This sublime divine exuberance should not make us lenient and self-indulgent. Often this trust in God's mercy makes some take for granted His grace of forgiving mercy and become easy-going. But instead, it should make us more responsible to live up to the gift of His mercy. 6.      It should make us more determined and committed to merit His mercy, to keep up His trust in our docility to change, to deeply nurture a genuine sense of repentance, and to spare no efforts to be converted and live a renewed life.  

II SUNDAY OF LENT B 24 - TRANSFIGURATION

2nd SUNDAY LENT, 25 FEBRUARY 2024, MARK 9. 2-10 (TRANSFIGURATION) Pivot: Glory is our destiny! Indicative: Transfiguration is the way to our destiny of glory. Let us not be upset at the fact of misery but always raise our hearts to the destiny of glory by constant transfigured life, transformed heart 1.      Jesus is transfigured on Mount Tabor in the presence of 3 of his disciples. It is not a display of self-glory but a manifestation of his true identity. It is not to impress them but to confirm them in faith. His glory is not partial but total, both interior and exterior, as indicated by the glow of his face and clothes respectively. The experience of divine glory is so relishing, as indicated by Peter’s exclamation: “it is nice to be here; let us make three tents” 2.       Jesus’ transfiguration points to our own transfiguration, being adorned with divine glory. This is possible through a constant integral transformation of our both interior and exterior, by attentive listening and adhering to the Lord 3.       The event of Jesus' transfiguration is a manifestation of his original divinity, identity, and glory. The purpose is not to display his glory, not to impress upon the three disciples his greatness. It is not self-directed, seeking self-glory 4.       Rather, it serves as a fount of hope that prepares and strengthens the disciples, in the face of the cross and the death of Jesus ahead. The transfigured glory of Jesus illumines and assures the disciples that Jesus who meets the fate of the cross, is not a helpless failure, forced to such a miserable end; rather he is the glorious Son of God, who willingly and freely accepts the cross as God's will for salvation. 5.       It is not a fate of misery and damnation,  but a destiny of glory and salvation. Thereby when faced with the ignominy of the cross, let them not be shaken or shocked; let them not be dissipated or frustrated. Let them not be stuck with the cross and death, but rather let their focus go beyond the glory and eternity. Behind and beyond the disfigured crucified, one should see the transfigured resurrected Lord, re-vested with the original heavenly glory 6.       Thus that simple Jesus, who is walking along with them as an ordinary man, that suffering Jesus, who will be subjected to the humiliation of the cross, is not a disgraced and defeated man. Instead, he is the glorious "beloved Son of the Father", attested so by the Father Himself from heaven. So do not lose faith in him, when things go contrary, but continue to keep trust and hope in him 7.       Jesus' transfiguration is also an indicator, a forecast, and a foretaste of our own resurrection and the glory of the resurrection. It is a prefiguration of our own future glory. The frequent disfiguration of life, with all the vicissitudes and adversities, is not the final or permanent reality 8.       Transfiguration is the ultimate and definitive experience. Misery is not an absolute fate, but glory is our eternal destiny. Therefore, the transfiguring experience must trigger us to direct our focus, beyond the temporary upsets of the cross, to the eternal upheaval of resurrection 9.       This is possible only through a constant  REINVIGORATION of our original identity of being God's image and likeness. This in turn is possible through a faithful CONFIGURATION with Jesus. The more we are tuned and communed to him, the more we live and grow like him, the more we adhere to him In "attentive listening to him",  the more we shall experience and share the same transfiguring glory 10.   If sin disfigures us, depriving us of our original beauty and dignity of being God's images, grace through Jesus transfigures us, restoring to us that lost light and radiance. The shining light and brightened glow will indicate that our transfiguration is more a matter of illuminating and brightening our darkened selves and false lives 11.   The more we are enlightened, breaking off the sheaths and layers of darkness that often block and blur our radiance, the more we re-discover our real identity and radiate the light of that true image 12.   Thus real transfiguration lies in the daily process of brightening up our lives. Light up the life, Daily on the "mountain" - of the vicinity, proximity, and intimacy with God, in a spirit and ambiance of solitude and serenity, in the heights of our spirits, in the focused moments of prayer, in a personal encounter with Moses and Elijah, signifying the Law and Prophets, i.e. the entire Scripture and Tradition 13.   Transform and glorify life, wholly and fully, by changing both the interior,  indicated by the change of face, which is the index of the interior, and the exterior, indicated by the change in clothes 14.   Let our every day be a continuous journey of removing the shades of darkness that reduce our glow. Let it be a vibrant march of regaining our lost radiance. Let the light of Christ make our hearts, and our life, more bright, with more hope and more renewal.   Imperative: Often we want to see only glory and cling to such moments. But only the path of the cross and following Jesus will lead to glory   (Reflection 2) Pivot: Be transfigured! Indicative: God created us in His own image and likeness. He wants us to be like Him. Sin reduces this likeness and makes us unlike Him. We need then to recuperate what we have lost 1.      We are living in a world where life is increasingly disfigured. Often, life is losing its beauty and charm. Thus many do not experience the joy and value of life. Dehumanisation in its various forms such as injustice, inequality, lack of respect and dignity, deception, dishonesty, selfishness, greed, and violence causes this disfiguration 2.       Therefore, we need transfiguration so that the beauty and joy of life can be resurged. This transfiguration will be possible only with the help of the Lord because he himself is the Lord of transfiguration. Today’s gospel narrates the scene of the transfiguration of the Lord. 3.       This episode occurred not so much to display his greatness or parade his glory before the poor disciples. It is not to prove himself or impress them. The main purpose is to make them aware of his original identity so that their faith will not be shaken in testing times. Rather they will remain firm looking back and drawing their courage and strength from this transfiguration of the Lord. 4.       Thus the Lord transfigures himself with his heavenly glory before them so as to confirm them in their faith and re-commit them to him. His transfiguration is a prefiguration of our own transfiguration one day when we finish our earthly pilgrimage. 5.       Now how will we be transfigured on the last day? We will be transfigured on the last day when we strive to be transfigured every day. What does this imply? The gospel gives us some pointers. We need to be led up a high mountain apart by ourselves. 6.       That is we need to withdraw and raise ourselves from the earth, from the low and below interests. From time to time, we need to climb up from our ordinary preoccupations to be alone with God in silence and serenity. 7.       We need to stay in intimacy with him and relish his presence. It is this ecstatic joy that made Peter acclaim, “Lord, it is good that we are here. Let us make three tents”. It was so cherishable that Peter did not want to miss it. 8.       We need to listen to Jesus because he is the beloved Son of the Father. We too will become the beloved sons and daughters of the Father if we listen to His Son. Listening to him implies that we accompany him always, encounter him and be in dialogue with him like Moses and Elijah. It also implies that we transfigure ourselves both interiorly and exteriorly. Imperative: There is an excessive concern about the external figure and its transfiguration. So much money and time are spent on beautifying the external body and material features. But what about the interior transfiguration, which is the beauty of the heart, and the worth of living?

First week days of Lent 24

19 - 24 FEBRUARY 2024, HOLY MASS REFLECTIONS 19 FEBRUARY 2024: LEVITICUS 19. 1-2, 11-18; MATTHEW 25. 31-46 Focus: Charity is the only criterion! Indicative: Love for the other and charity to them is the ultimate criterion that decides the fate of the last judgment. Those who fail in the principle of charity will be liable to judgment and punishment 1.      Very often, segregation is made between the spiritual domain and the actual. Accordingly, we see a lot of dichotomy between one’s devotion and one’s action. Often we find people to be very spiritual but not integral, very prayerful but not charitable. 2.       It is in this context today’s liturgy of the word affirms once again the inseparable harmony between holiness and goodness, between faith in God and charity to others. 3.       In the first reading, God commands His people to be holy as He is holy. But, immediately all the later directives concern duties toward the neighbour. This implies that being good and just to others is the real expression of being holy and faithful to God. 4.       In the gospel too, in the context and light of the last judgment, Jesus drives home that charity is the supreme principle and love in action is the ultimate criterion for the last judgment. The central focus of the last judgment is the bond of fraternity and the duty of charity. Charity to others especially in need becomes the concrete expression and testimony of the love of God in action. 5.       Charity is a binding obligation on every disciple of Christ. It is the ultimate criterion that pivots the whole direction of divine justice. In the last judgment what is striking is that the acts of charity which express the love of neighbour are tantamount to the love of God itself. 6.       In doing all those benevolent acts of love, one is loving God Himself (v. 40: “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ “; v. 45: “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me’”). 7.       This love of neighbour is further so noble that it does all the good without any ulterior motive, so selfless even to the extent of not being aware of doing it for God; they are devoid of even this holy motive of doing everything to please God. 8.       However, we need to bear in mind one important factor.  It would be unfair to attest that God judges on the basis of actions, and so devotion and prayer are not primary matters. Even though the spiritual aspect is not explicitly mentioned, it is profoundly present. A true charity, a life of good actions is possible only when there is a deep spiritual foundation. 9.       One who is prayerful cannot but be charitable. One who is genuinely and joyfully charitable and committed to good, cannot but be solidly rooted in God and prayer because it is there that he derives his motivation and strength. One cannot do good unless inspired and prompted by the Holy Spirit.   Imperative: Devotion without charity will be without flesh. That is why, the great Saint Francis de Sales exclaimed: “Charity is the perfection of devotion”, that is, the apex and culmination of devotion is the ecstasy of charity. (Reflection 2) Pivot: Love is the sum! Indicative: Love is the greatest commandment. It is twofold: for God and others. It is the same love that manifests itself in two aspects 1.      The whole focus of the word of God is on love, with its emphasis on love for others. Fraternal love is both the expression and also the evidence and testimony of love for God. Accordingly, it also becomes the crucial criterion for the last judgment. 2.      All the questions of the judgment concern fraternal duties, like feeding the hungry, giving drink to the thirsty, sheltering the stranger, clothing the naked, caring for the sick, and visiting the imprisoned 3.      In fact, all these fraternal concerns are not just nice acts of kindness. They are also not merely moral matters of doing good or not doing. They are essential and fundamental human obligations. They are non-negotiable principles of justice. In this sense, they are not favours that we do according to our liking or convenience. They are inescapably binding 4.      The commandments of God in the first reading also carry this fundamentally binding character. Unfortunately many look at them from a mere religious or legal or moral perspective, that is as matters of religion or laws or ethics 5.      We do not deny their religious, legal or ethical nature. But they are not just that. They pertain to the whole life. They affect the whole person, inter-relationships, and society. They are profound issues of integrity, sensitivity, and justice 6.      They are the “religion in action”, God in humanity, and holiness in goodness. That is why, Jesus says, “Whatever you do to the needy brethren, you do it for me”. This kind of integral understanding of religion is very exigent in our times. 7.      We find in our times a distorted and narrow perspective of religion. It is limited to mere rituals or some religious activities with total disrespect and damage to the basic principles of humanity and justice. Imperative: What kind of religion it is when it fails in the spirit of unity, fraternity, and charity? A religion that is inhuman and destructive in the name of God and religion is only demoniac. It is high time that our devotion is re-clothed with humanness 20 FEBRUARY 2024: ISAIAH 55. 10-11; MATTHEW 6. 7-15 Focus: Sole and Soul Prayer! Indicative: Prayer is not just a matter of reciting some prayers or making some supplications. Prayer is a matter of realizing, relating, and reforming 1.      We have in today’s gospel the sublime prayer ‘Our Father’. It is unique because it is the only prayer that is formulated, taught, and ordered by Jesus to pray. However, the prayer ‘Our Father’ is not just a single, individual prayer. 2.       It is not so much what to pray. It is not so much about what are the contents or formulations. Rather, what matters is how to pray, and with what spirit to pray. Thus, the prayer ‘Our Father’ is not a prayer but a way of praying. 3.       ‘Our Father’ is the model or summary-prayer. It denotes the essence of the spirit of praying. Some of the essential ingredients of this spirit of praying are the sense of family and belonging; the sense of reverence; the sense of surrender; the sense of mission; the sense of contentment; the sense of forgiveness, and the sense of resistance and steadfastness amidst trials and temptations. 4.       “Sense of family and belonging”: In calling God ‘Our Father’, we affirm and remind ourselves that we all belong to one family of God as His children and brothers and sisters. Therefore, a good prayer must always carry this note and tone of filial and fraternal bonding. 5.       “Sense of reverence”: “Holy be your name!” implies that we not only honour and revere God but also live a life that keeps up His holy name. We keep Him holy by living holy and worthy lives. “Sense of surrender”: “Your will be done!” Our prayer is that we do not cling to or do our will but God’s will. His will becomes our norm and doing His will becomes our only concern and priority. 6.       “Sense of mission”: We wish and pray that God reigns everywhere and always. We pray that His kingdom of love, justice, and peace is established. Further, we also commit ourselves to promoting this kingdom. “Sense of content”: “Give us our daily bread” denotes that we become satisfied with what is minimum. We shall not be ridden by greed and accumulation. 7.       “Sense of forgiveness”: This is a crucial attitude and approach for genuine prayer. A prayer that has no forgiving heart is not acceptable to God. A heart that prays but harbours a grudge, resentment, and negativity cannot win God’s grace. To the extent we forgive others. to that extent, we will obtain God’s forgiveness. 8.       “Sense of steadfastness”: Surrounded and tormented by trials and tribulation. In the face of them, we must remain stable, do not lament, and become efficacious; lest we succumb easily to any little stroke of the evil.   Imperative: The quality of prayer does not depend upon the quantity of words but the quality of faith. It consists of filiality, fraternity, and fraternity  (Reflection 2) Focus: True prayer is not merely reciting a number of words but being with God and seeking His holy will. Praying is not reciting but relating, not submitting petitions, but submitting one’s own self   1.      Jesus once again teaches us what and how to pray through the prayer 'Our Father', a sublime prayer. Certainly, it is unique because it is taught by Jesus himself. But perhaps, our focus and emphasis should be on its spirit, thrust, and direction, rather than its formulations and contents. 2.      The power of prayer comes from God who makes them efficacious and not so much from the words themselves. Therefore, the spirit with which the heart prays is more important than the pomposity of the words. 3.      The purpose is not to impress God but to relate deeply with Him. Certainly, God is not impressed by the quantity of words, but by the quality of heart. Thus, words that come from a shallow heart become empty and superfluous. Prayer is not a tool of information or application to God about our needs, but an ambience of a personal relationship with Him and with others. 4.      There are some essential ingredients. True prayer should be done with a deep sense of a spiritual family where God is the Father of all and all are sisters and brothers. True prayer should be always intent on seeking His holy will and committing oneself to God's reign. 5.      It should be imbued with and animated by a spirit of utter dependence on God's providence. It should be embalmed with a pleasant spirit of contentment. True prayer should breathe from a resolute heart that resents and resists evil with God's strength. 6.      And the spirit of forgiveness becomes vital for a true prayer because God never accepts a prayer with an unforgiving heart. In the light of the first reading from Isaiah, a true prayer should be open to the productive power of God’s Word which is like rain. It should make a person productive and effective because ultimately productivity is the real effect and sign of true prayer.   Direction: A genuine prayer is like a rain pour that enlivens and revitalizes all life. It springs from the heart and unites it with God who gives the effect. Thus no true prayer is insipid and unproductive.   21 FEBRUARY 2024: JONAH 3. 1-10; LUKE 11. 29-32 Focus: Evil generation! Indicative: One big tragedy of today’s society is the lack of openness and receptivity to the good and the positive. Still, further, there is unreflected haste to embrace fully the evil and the negative 1.      In today’s gospel, Jesus is very strong in his rebuke of the people of his time. He says, “This generation is an evil generation”. He also makes the reason explicit. It is because they seek signs to believe in God’s power working through Jesus. 2.       In fact, there may not be anything wrong with seeking signs. And many times, we too seek signs. But the problem is not the lack of them. They are always there but people are not ready to recognize and accept them. And even if they see them, they are not ready to follow what they signify. 3.       Besides, the problem was also the purpose and the intention with which they wanted the signs. It is not to confirm their faith, or to be assured and strengthened. Rather, it was a pretext, an excuse not to believe Jesus. It was an “evasive” mechanism. 4.       There were plenty of signs all through their history. God performed numberless signs in the form of mighty works and wonders during their slavery, exile, and sojourns. Again and again, numerous encounters and events confirmed to them God’s protection, care, guidance, and empowerment. The reference to the prophet Jonah and his mission is itself a sign of repentance and God’s mercy. 5.       Not only in their past history but in their present time itself, in the person and mission of Jesus himself, there were many signs through his preaching, teaching, and healing. His life and mission are themselves ample signs and testimonies of God’s love, mercy, and compassion. They were meant to arouse repentance in the people and lead them to conversion.   Imperative: The world of today is no different from that generation. This generation too adamantly refuses to see and follow signs (Reflection 2) Focus: One great perversity of this generation is not recognizing either the presence or the purpose of the signs   1.      Jesus is justly agonized over the obstinacy of the people of his time. Why? They closed their hearts to perceive and understand the signs from God. These were meant to make them see God's presence and repent. 2.      The teaching and the miracles of Jesus were already powerful signs. In fact, the very person of Jesus was the greatest sign. His call for repentance surpasses that of Jonah, and his wisdom is above that of Solomon. 3.      But unlike them, Jesus was rejected. The people of Nineveh repented at the preaching of Jonah and converted their ways. The Wisdom of Solomon was greatly acknowledged and admired even by the queen of the South from distance. 4.      But the people of Jesus’ time did not respond to Jesus’ invitation for conversion. They did not accept his divine wisdom and power. Truly this is evil, and it is an evil generation because they refused to see the signs and their message. They fail to experience their power and effect. 5.       The same reproach constantly looms large over our generation also. It is an evil generation to the extent it fails to understand, and accept the plenty of signs. The same fate will befall us when we too ignore the message of these different signs and refuse to cooperate and change. 6.      Jesus incessantly invites us to grow wise and to repent. In wisdom, we need to choose God and good, and in repentance, we must turn away from evil and turn to God. Failing in this will surely make us liable to judgment and condemnation. 7.      But it is never too late. We can always hope and confide in God's condescending mercy, as seen towards the Ninevites. God's pleasure is not in destroying the sinners. He detests sin but not sinners.   Direction: God is not hasty or impatient or intent to punish or destroy us. In His magnanimity, He continues to invite us for repentance. He will relent from His just judgment if only we repent.   22 FEBRUARY 2024: 1 PETER 5. 1-4; MATTHEW 16. 13-19, FEAST of the Chair of St Peter Focus: Chair that is fair! Indicative: In a world that constantly plays a musical “chair’, fighting for power and authority by hook or crook, the holy Catholic Church must recapture the true spirit of Christian power and authority 1.      Today we feast on the Chair of St Peter. This implies the authority of the papacy over the Universal Catholic Church. We accept the pope’s authority by the principle of succession to St Peter. 2.       Thereby, in the first place, on this feast day, we must remind ourselves that we all belong to one church and we all owe our allegiance and subscribe our loyalty to the one church. Thus, it is a call for unity, adherence, and obedience 3.       Therefore, any division and discrimination, any dissension and disparity, any rivalry and conflicts is nothing but a counter-witness to the very nature of the church. In this context, the church on various levels, be it the divergent countries, rites, dioceses, or religious congregations must do a humble self-critique about their spirit of unity, equity and fraternity 4.       This feast is not a celebration of authority but of responsibility because Peter’s authority is not his own. It came from the Lord. He was invested with power by the Lord. Thus, the papal authority or the hierarchical authority is not a self-acquisition. It is due to God. Besides, it is not an authority for subjugation or domination. 5.       Thus, St Peter in his first letter in the first reading exhorts us: “Tend the flock that is entrusted to you, not forcefully or indifferently or selfishly, but willingly, eagerly and authentically”. All authority is but a sacred responsibility for the animation, coordination, and rejuvenation of Christian life 6.       The purpose of all power and authority is the following of the Lord. It is never self-directed but God-centered, God-directed, and other-oriented. The exercise of all authority is meant to bring the people closer to God, to give them the taste of faith, and to groom them in love. 7.       This in fact is the very crux of the Great Commission, the parting mandate of the Lord: Go and make disciples of all the nations … teach them to obey everything that I commanded you (cf. Matthew 28. 19-20). It is also to “love the Lord passionately and follow him in feeding and tending the flock” (cf. John 21. 15-19) 8.       But this duty of the authorities to guide and lead others also essentially implies that they themselves are guided and led by the Lord. Those who demand others to obey them must also obey the Lord. Those who make others follow the Lord must themselves follow him. They need to “walk the talk”!   Imperative: The church can really suffer when the spirit of authority degenerates into power-mongering and self-seeking. The purpose of authority is lost when division and manipulation become the rule of authority   (Reflection 2)   Focus: The Church is not a mere human association or a structure and system of power. And authority is not a medium of self-projection or an instrument of dominance   1.      Today we celebrate the feast of the Chair of Peter. In the first place, this feast reminds us that the Church is one and must be a symbol of unity. A church that is divided, saddled with dissensions and rivalry, is a contradiction to its very nature. 2.      Such a divided church is a deep displeasure to God and a blatant counter-witness to the world. This celebration is also a strong recall to check upon our ideas of church and power and authority. Subsequently, it is also a summon to recapture the lost clarity and spirit. 3.      The church is not just an organization of structures, doctrines, and traditions. It is a living and dynamic reality. It is deeply personal. It is the living body of the person of Christ. It is the community of believers. 4.      Strictly speaking, the Church is “she”. Yes, she is the bride of Christ, the sole bridegroom. She is the sacrament of salvation. She is the living testimony of God’s own love and mission. 5.      Surely there is a hierarchy of authority. Some in the line of St Peter are placed "over" others. But it is not to rule or lord over them, it is not to subjugate them by constraint and coercion. Real authority is a matter of shepherding and witnessing by one's life-example. 6.      How rightly Peter reminds us in his first letter: Tend the flock that is entrusted to you, not forcefully or indifferently or selfishly, but willingly, eagerly and authentically! 7.      Authority is a gift from God, and so it is very sacred. This demands a constant spirit of reverence, humility, and responsibility towards the power one wields and the authority one exercises. God has vested the authorities with power, not for manipulation or self-assertion and self-promotion. 8.      It will be a sacrilege if someone abuses it. It is so sad that today, a good number seem to lose sight of this sacredness of power and authority. More and more, it is tainted with worldly standards and interests. 9.      The image of shepherd-servant leadership that cares, guides, and serves, seems to be a mirage!   Direction: If only the message of today on authority is a little louder to some of those in authority, if only they are a little more attentive to follow it, how blessed will be faith and the church!   23 FEBRUARY 2024: EZEKIEL 18. 21-28; MATTHEW 5. 20-26 Focus: Surpassing ways! Indicative: In a world that always contents itself with the minimums, the disciples of Christ must go farther to the maximum. Minimums will not reach us to the kingdom 1.      As followers of Christ, certainly we desire to enter heaven. Jesus gives us the way to make it. It is to make our righteousness exceed that of the Pharisees and scribes. Now their righteousness consisted of the observance of laws and traditions. It was righteousness confined to legalism, that is, to follow the letter of the law. 2.       Instead, we must go beyond, the letter to the spirit of the law. The letter gets caught with the details of the law. But the spirit goes behind and beneath, beyond and above, to the purpose and the aim of it. Their righteousness lacked the right intention and the depth of following the law. It was heartless and shallow. 3.       True following of the law blends together both the right intention and action, both the heart and life, both devotion and dedication, and both faith and charity. In other words, it is going from the minimum to the maximum. 4.       The minimum is to be bothered only about how to keep the law. But the maximum is concerned about how to live by the law. The minimum thinks only of avoiding the negative, what is prohibited. But the maximum seeks to fulfil the positive, what is required, praiseworthy and beneficial. 5.       In the light of the gospel, the minimum is to avoid murder but the maximum is to avoid even the subtle forms of murder, like anger, humiliation, and offence. The minimum is to avoid or ignore the enemies or keep away from them, those who are not good to us. But the maximum is to take the initiative to get reconciled to them. 6.       In the light of the first reading from Ezekiel, the true righteousness is to repent over the evil, turn to good and persevere in the good. Anyone who does not continue faithful to the good but turns away from it will incur God’s judgment. 7.       Even if one has been righteous for long and then turns away from good and turns toward evil, he is liable to God’s punishment. The point here is not a mathematical comparison of how much good or evil. Or how long? Or which is more and longer? The whole issue is whether one turns away from evil and turns to good and remains steadfast in the good.   Imperative: We must constantly rise above practising devotions to experiencing devotion, and rise above observing laws to living their spirit. What is important is not following a religion but following the Lord (Reflection 2) Focus: Repentance to turn away from evil and perseverance in the good we have turned to, are both essential for a life pleasing to God   1.      The judgment of God in the first reading from Ezekiel seems rather disconcerting, unreasonable, and unkind. In simple, a wicked man's past sins will not be counted, if he repents; a good man's past good acts will not be counted, if he turns to evil. 2.      We may not have much problem accepting the first case, because God is merciful. But, the second case is difficult to accept because it looks as if God is harsh in throwing away all the past good. Here let us not argue about it. 3.      Here what is emphasized is: repent and turn to God, and persevere in the good. It is not a matter of how many good actions one does or how long one is good. Rather, consistently we must be loyal to God. Our journey should be progressive and not regressive, that is, from evil to good and not from good to evil. 4.      This should be from the minimum to the maximum. This is very clear in the gospel: It is no more just doing what the letter of the law demands, but following its spirit. We strive to be righteous holistically and not only legalistically, in contrast to the old way (Mt 5. 20). 5.      Following the letter is the minimum, but following the spirit, is the maximum. To avoid physical killing is the minimum, and to avoid even oral and psychological killing by anger and insult is the maximum. To make an offering to God to please Him or reconcile with Him is the minimum, but to offer to God with a heart that is reconciled with the other, is the maximum. 6.      As long as one is satisfied with doing what is ordinary or what is normally expected, there is no greatness. But one should go beyond, one should surpass the ordinary scale. One should constantly raise the heights of one’s virtue and quality of life. And this is the real persistence and stability in the path of righteousness, which God calls for in the first reading.   Direction: In a society that always seeks minimum trouble and maximum profit, less effort, and more effect, we are called to be persons with maximum commitment, irrespective of self-interest.   24 FEBRUARY 2024: DEUTERONOMY 26. 16-19; MATTHEW 5. 43-48   Focus: Go beyond! Indicative: True religion is true faith. True faith is nothing but living a life according to the statutes and commandments of God 1.      True faith always aims at perfection. Perfect faith constantly strives to walk the path of perfection. Our God is a perfect God and we need to model our lives by nothing less than Him. That is why Jesus commands us, “You must be perfect as your heavenly Father is perfect”. 2.       Mark! This is not an appeal but an imperative, not an option but an obligation. If we are the children of God, if we are the followers of Christ, then we must try to imitate Him and resemble Him in His perfection. How to do this? 3.       First, Be obedient and adherent to His statutes, rules, and commandments. Walk in God’s ways. Obey His voice. And this we must do with all our heart and all our soul. 4.       Second, Be holy before the Lord our God, just as He is holy. 5.       Third, Be Equitable to all. God shows no discrimination to anyone. He avails His grace justly to all. Whether people are receptive and cooperative or not is another thing. Irrespectively, He lets His sun shine on all, be it good or evil; lets His rain fall on all, be it just or unjust. 6.       Fourth, Be magnanimous: Love not only our friends and kinsmen but even our enemies. Pray for those who persecute us. It is a call to cut across our self-created barricades like friends - foes, kin - aliens.   Imperative: Amidst all the pulls and pressures of imperfections, we are called to tread the path of perfection. It consists of obedience, love, and magnanimity (Reflection 2) Focus: The beauty, the value, and the perfection of life consist of love and equity. This is possible when it is modelled on God   1.      True religion is not a matter of mere commandments and doctrines, but a way of life in a loving relationship with God. God enters into a covenant with us, whereby He becomes our God and we become His people. 2.      This is what is fundamental to all faith and spirituality: We belong to God and there is a total mutual owning - He owns us and we own Him. We are unequivocally called to be like our God because we are His own possession. 3.      In Deuteronomy, God through Moses urges us: "You shall be a people holy to the Lord your God”. In this sense, commandments, precepts, and observances become not restrictions but expressions of love and fidelity. 4.      This bonding and fidelity entail us to constantly orient and model our life on Him so that we become more like Him. Jesus exhorts us: Be perfect as your heavenly Father is perfect. We have a model nothing less than the Father Himself. 5.      Concretely it means to manifest a love that is undiscriminating. True love is like God's love which has no confines or boundaries. It is not conditioned by human calculations or niceties or biases. It goes beyond the narrow boundaries of my people, relatives, friends, or 'useful’ people, and extends even to enemies. 6.      This implies a spirit of forgiveness and reconciliation, in contrast to revenge and retaliation; a spirit of magnanimity in giving and doing the maximum, more than the expected and required. It also calls us to manifest a sense of equity and fairness towards all, making no distinction or discrimination between friend or foe, good or bad. 7.      Thus, to become perfect means to constantly model our life on God's mindset, His mercy and compassion, His going beyond the minimums and dry obligations, and His perfection, and this is the culmination of true devotion and charity. Rightly the sweet saint St Francis de Sales affirms: "Charity is the perfection of devotion".   Direction: Let us not domesticate holiness only to some pious gestures and acts. But let us give it a free rein and true face in the concrete spirit of fraternity and acts of charity.            

FIRST WEEK OF LENT B 24

1ST SUNDAY LENT, 18 FEBRUARY 2024, GEN 9. 8-15; 1 PET 3. 18-22; MARK 1. 12-15 Focus: Repent and believe Indicative: Kingdom of God is our end and destiny, and repentance and faith are the effective means to belong to that kingdom and to spread the same 1. Today, on this first Lent Sunday, we shall take a slightly different route. We shall start with the kingdom as the departure point. 2.  Jesus begins his mission and this is well-prepared for. He spends an intense time of prayer and fasting. He prepares himself in a rigorous struggle with temptation and perseverance. 3. This points to a significant ingredient in our life: sacrifice, self-restraint, self-discipline and prayer. What about our preparation, our orientation for our Christian vocation and mission? 4. As Jesus commences his ministry, he proclaims, “Kingdom of God is near; repent and believe in the gospel”. Thereby, he makes it abundantly clear that the Kingdom is the focus of his mission. 5. For him, the kingdom is not a territory, not a political reign or a juridical domain. Rather, the kingdom is a holy sphere where God reigns. 6. Kingdom is more a matter of experience, belonging, relation, loyalty and commitment. Kingdom is there where and when God reigns and acts, and where man submits and commits himself to God, the supreme king and ruler. 7. Jesus not only points to a kingdom-oriented mission, but also points to the essential conditions or requirements. They are “to repent and to believe in the gospel”. 8. These both are the means, as well as the expressions of the kingdom. They become the features and testimonies of one’s belonging to the kingdom. This implies that one cannot be a kingdom-member, unless one repents and believes. One cannot work for and spread the kingdom unless one repents and believes. 9. “Repent and believe” indicate two essential movements of the kingdom: the first indicates a “turning away from sin” and the second, a “turning toward God and good”. It is a decisive step, a crucial paradigm shift, a transition from one realm to another. It is opening oneself to operate on totally changed norms. 10. “Repent and believe” indicate two essential aspects or layers of life: of attitude or perspective, and of action and conduct. That is, primarily ‘repent and believe’ indicate an attitudinal or perspectival change. 11. And this reflects and manifests itself a concrete changed way of acting and behaving. In other words, it is primarily an interior change but flows into an exterior change as well. 12. As interior change, ‘to repent’ involves a deep anguish over one’s sinfulness. This cuts one’s heart to the core for the lapses and infidelities. True repentance is not a mere feeling sorry, not a mere emotional outburst of sorrow. 13. Certainly it is not a load of guilt or remorse. True repentance is profoundly positive. It is humble, confident and surrendering. Thus, one who truly repents cannot but detest sin, cannot but cut off his clingings to it and decisively turn toward God. True repentance opens up to faith. 14. To believe then implies a positive passion, relation, reliance and commitment toward God. It is not only believing-that, but much more believing-in. It is not merely propositional but personal and relational. It is something experiential which leads to a thorough existential transformation. 15. If this is the real mission of the edifice of the kingdom, with its pillars of repentance and faith, then it is time to check and see how do we shoulder this mission of the kingdom? How much do we train and orient ourselves to belong to it? How much do we bear the signs of the kingdom? 16. How much do we bear testimony to the kingdom through the marks of repentance and faith? How much do we constantly turn away from sin and turn to God? How much do we become aware that it is not only a mission to others but essentially a mission to our own self? Imperative: One who does not truly repent cannot lead others to repent. One who does not truly believe cannot authentically induce others to believe! One who does not repent and believe, can never be part of the kingdom! ( Reflection 2)  Focus: True faith is nothing but repentance and conversion on one hand, and love and loyalty to God on the other hand. This is truly belonging to the kingdom. This is the mission of Jesus, and our mission as well.   1.       "Repentance"! This is the crux of today's word of God. This is the call of God, the urge of the prophets all through the history of salvation. This is the essential condition for obtaining God's grace, mercy and salvation.   2.       This is the opening theme of Jesus' preaching ministry as well: “The time has come; the kingdom of God is at hand. Repent and believe the gospel” (Mk 1. 15). Jesus begins his public ministry with the call to “Repent”.   3.       And there are several strong calls for repentance all through Jesus’ teachings: “Unless you repent, you will all perish” (Lk 13. 3, 5). “The men of Nineve shall rise up in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonah, and behold, a greater than Jonah is here” (Lk 11. 32). “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes” (Lk 10. 13). “Take heed to yourselves. If your brother trespasses against you, rebuke him; and if he repents, forgive him. And if he trespasses against you seven times in a day, and seven times in a day turn again to you, saying, I repent, you shall forgive him” (Lk 17. 3-4). The proclamation of the early church, especially Paul’s preaching would also include this call for repentance: “turn to God in repentance and have faith in our Lord Jesus” (Acts 20. 21).   4.       Now, what is repentance? The basic sense, as the term is used, is “being sorry, or grieved” for something that has been done. Both the Hebrew term, naham, and the Greek term, metanoia, contain this sense of “feeling sorry” and “regretting”. Certainly, a deep and strong feeling is good and needed. It is because such a sense and feeling makes the person realize and regret the wrongness of the action, and the gravity and consequence of it.   5.        However, true repentance is not just that. A mere feeling sorry and grieving is not enough, because often such a feeling is peripheral, shallow, unstable, fluctuating, inconsistent and transient. Besides, it is not a disturbing sense of remorse. Repentance is not a pressing or depressing sense of guilt. Guilt and remorse are negative, disturbing and pressing while true repentance is something positive: It is elevating, relieving and assuring.   6.        True repentance is a deep anguish and pain, over a life of inadequacy, in offence and deviation, against God and others. It is a deep and consistent process. It is where one is stirred within, touched to the core, and struck with a deep anguish over one’s own sinfulness. And it is an about-turn of a whole way of living, in determination and dedication.   7.       Repentance opens up a radical change of life, both in spirit and in action. Thus true repentance is both affective and effective. A sincere repentance would mean a “change of mind, change of ways, change of life”. This concretely implies both “turning away from evil” and “turning to God”. Accordingly, we can understand these two aspects in the call to “repent and believe”. Seen in this integral sense, true repentance is integral to conversion, and leads to be concretely committed to a process of transformation.   8.       Thus, it is very clear why the faith of many is so inadequate. It fails to change a person’s life, fails to touch his interior and transform his exterior. The whole reason is there is no depth and durability of repentance. Mostly, it is limited to some temporary moments of grieving and weeping.   9.       On the other hand, true repentance leads to conversion, true conversion leads to deep faith in God, and that shows itself in a transformed life. This is what is implied in the change of one’s way of life: from being fishermen to becoming fishers of souls. It is not only a new dignity which is the most beautiful effect of God’s call. It is also the concrete evidence of repentance, conversion and faith-filled and faithful life. One who experiences God’s touch, cannot but become an intimate, radical and committed follower of Christ fishing souls for God. This is in fact the spreading of the wings of the Kingdom of God. This is truly the kingdom at hand! Direction: Depth of faith is not merely shedding buckets of tears in a passing emotional distress, and efficacy of prayer is not merely performing or organizing some spiritual activities. True faith is a converted life in spreading God’s reign.

VI week days mass reflection 24

12 – 17 FEBRUARY 2024: HOLY MASS REFLECTIONS 12 FEBRUARY 2024: JAMES 1. 1-11; MARK 8. 1-13   Focus: Still demand signs? Indicative: Many times the problem in faith-life is not the absence of God’s grace but the openness to see it, receive it and cooperate with it; it also requires a humble and trusting heart to understand God’s ways of acting   1.      In the gospel, the Pharisees demand Jesus for a sign from heaven. The purpose is not to strengthen their faith but only to test his power. Surely there were enough and more signs in the form of his teaching, preaching, and healing. 2.       His miracles were powerful signs of God’s mercy and power through him. In fact, he himself was the greatest sign of God’s presence, guidance, and power. They see all these signs but they refuse to accept them. 3.       What is the reason? We get the answer from the letter of St James in the first reading. It is because they lacked wisdom. They lacked that wisdom that makes them steadfast in their faith. Instead, they were doubting, double-minded, and unstable in their ways. 4.       They were like the waves of the sea, driven and tossed by the wind. Their faith was so shallow like a flower of the grass that withers and passes away. How many today are like these Pharisees? Signs of God’s love, goodness, and holiness abound. His care, light, and power are abundant. 5.       But many just reject them because they are devoid of wisdom. They are double-minded and shallow. Like the waves, they are constantly driven and tossed by the winds of worldly allurements. Like the flowers of the grass, their beauty and joy are perishable and passing. 6.       Therefore, what are we to do? “Trust God and not test God”. We need not test God’s power and fidelity. We shall not test His concern by the mere granting of favours to us. We shall not test His power by the mere removal of all difficulties from our life. 7.       We shall not test His mercy by the mere healing of us always. Rather, we need to trust and surrender wholeheartedly. Let us trust Him even when things go wrong, even when we do not receive what we want. 8.        “See the signs and follow what they signify”. If only we are a little more open and humble, there are plenty of signs of God’s grace all around us. Signs are not necessarily miracles and healings alone. 9.       A sign is anything that signifies to us the ways of God. A sign is anything that indicates God’s grace and teaches us to be responsive and effective. In that way, even negative experiences like Corona, sickness, failure, persecution, et cetera also are signs. 10.   “Test your faith and bear testimony to it”. Our faith is tested by trials and adversities. Through our perseverance, we bear testimony to the depth of our faith. True faith does not seek exemption from afflictions as a sign of the power of faith. Rather, it accepts them and endures through them as a sign of its genuineness.   Imperative: In the name of the power of faith, let us not continue to put God to the test. Let us not reduce the quality of faith merely to the quantity and the number of favours received. Let us check and see whether we too are making the Lord sigh with a sense of disappointment and helplessness over our lack of receptivity   (Reflection 2)    Focus: External signs such as miracles and grand interventions may help faith but cannot generate faith or prove God's power   1.      As humans we are, many times our faith depends on seeing and experiencing concretely God's action and intervention. Accordingly, we wish that our intercessions for various needs are granted immediately. 2.      In other words, miracles and favours become the proof for the efficacy of our prayer, and also for the attention and care of God. In a way, we are unconsciously putting God to test, to prove His goodness and power by granting what we plead for. 3.      This is in fact the same mentality of people of Jesus' own time, who demanded signs from heaven. How foolish and unbelieving they were! There were already many miracles, so much preaching the gospel of God's love and mercy, comfort, and consolation. 4.      And more than all these, Jesus himself is the biggest sign. Therefore, what is needed is not to test God but trust; not asking God to prove His power but to prove our fidelity to Him through our perseverance. 5.      If we sincerely examine, many of us are no different from those Pharisees who demanded signs from heaven. It is not because they wanted to believe and confirm their belief, but rather they wanted to justify and disguise their unbelief. 6.      Are there not enough and more signs in our own times? Why do we want signs at all? What are actually signs meant for? Do we realize that primarily signs are meant to direct our focus and attention in the right direction? 7.      They are meant to comfort and strengthen us in the wrong times and ignite us with renewed courage and commitment. They are not to substitute but only to complement our responsibility. Many times, signs are demanded to shirk away from our responsibility. 8.      We will not need special signs. The greatest sign of God’s presence is charity, that is, to be a “keeper, a custodian of the other” as a brother and sister. Jealousy, violence, and destruction are countersigns.     Direction: If in every prayer, we only ask God to fulfil our desires and grant us favours, then why at all pray especially for God's will to be done?   13 FEBRUARY 2024: JAMES 1. 12-18; MARK 8. 14-21   Focus: Do you not yet understand? Indicative: Temptations and deceptions often torment us and all the time we are not able to surmount them. Therefore we must be ever conscious, cautious, and judicious   1.      The word of God today cautions us against the power and pressure of negative influences. In the first reading, St James warns us not to be tempted and deceived by the lures and enticements of our own desires. 2.      A gift is good and perfect if it comes from above, from God, and is stable and consistent. So whatever leads to evil, sin, and death, whatever rises merely from the desires, whatever comes only from below, and whatever is fluctuating and unstable, is dubious and evil. 3.      In the gospel, Jesus cautions his disciples about the leaven of the Pharisees and the leaven of Herod. The leaven of the Pharisees indicates their self-righteousness and hypocrisy. The leaven of Herod signifies his ruthless worldliness and power-seeking. 4.      Just as the leaven can ferment the whole dough, so also the wrong ways of the Pharisees and Herod can strongly exert a negative influence on his disciples 5.      Therefore, the disciples of Jesus must be deeply alert and attentive to sense any such evil influences that try to lure them and lead them astray. They must be conscious to discern such deceptive forces. 6.      In the light of Jesus’ warning, they must try to perceive and understand, have the eyes to see, and have the ears to hear. They shall not harden their hearts. Instead, they will keep them ever flexible and open to God’s power. 7.      Particularly, they shall constantly remind themselves of the many wonders that God has been doing and continues to do in their lives. Jesus asks them to remember the miraculous feeding of thousands with a few loaves and fish. 8.      In the same way, he is asking all his present disciples never to lose sight of God’s blessings and favours received without ceasing. They must always bear in mind that whenever God takes control of our life situations, there is full satisfaction and even surplus.   Imperative: Often the evil influences are too strong to counter. A strong evil influence can be fittingly countered only by a stronger good influence and that is from God. Therefore, allow yourself to be influenced and led by God and not by the evil    (Reflection 2)   Focus: Negative influences assail us at any time and all the time, and we need to be cautious about them 1.       This is our human predicament that is being constantly exposed to evil. All the more, in our own times, evil seems to be on a rampage. Exactly as in the time of Noah, we see that the wickedness of man is great on earth and all the thoughts seem to be thoroughly evil-oriented. 2.       In Jesus’ time too, there were the negative examples and the false influence of the Pharisees and scribes that shook true faith and misguided others. This is exactly the leaven of the Pharisees and that of Herod. 3.       We will never lack these wrong-footed influences, deviations, and distortions. Many are under false influences. Consequently, as Jesus reproaches in the gospel, hearts are hardened. Having eyes, many do not see and having ears, they do not hear. 4.       They easily forget the immense good that happens in their life. The disciples had already seen the miraculous power of Jesus when he fed the multitude with a few loaves and fish. Yet, they were much worried about lacking enough bread. In these aspects, they too fall into the same category as faithless Pharisees and Jews 5.       What then is the remedy? We should constantly lean on Jesus and remember his miracles which are powerful manifestations of his love for us. In the face of wrong influences and pressures against faith, we must cultivate the spirit of turning to God in surrender and perseverance. 6.       We must keep ourselves uncontaminated and righteous even amidst evil and misguided generations, with false leaders like the Pharisees and Herod.   Direction: What we must try is not so much avoiding all the negative influences, which is not at all possible. But rather, to resist them, and to persevere till the end, resting on Jesus   14 FEBRUARY 2024, ASH WEDNESDAY, JOEL 2. 12-18; 2 COR 5.20 – 6.2; MAT 6. 1-6, 16-18 Focus: Reflect, Repent, convert and live rightly! Indicative: Conversion is the constant invitation for us. Blessed are they who hearken to this call for a worthwhile life and live accordingly! 1.      Today we celebrate Ash Wednesday, a very unique day whereby we step into a new liturgical season. It is the holy season of Lent. Lent is very special in the life of the church and of many Christians. Not that the other seasons are not important. But lent makes a difference because of its very nature, the process and the purpose. 2.      Lent addresses directly our human fragility. It lays bare before us our vulnerability that is prone to fall. It reminds us of our basic transience. Ashes with which we are smeared today indicate this sense of earthly nothingness, perishability, and impermanence. This sense is quite explicit in the pronouncement, “From dust, you have come and unto dust, you shall return”. 3.      Thereby the holy lent urges us to focus our attention on our sinfulness that fails us in faith and charity. In Lent, there is a focused concern with sin and evil. But the purpose is not to feel guilty, melancholic, and discouraged. The purpose is essentially positive. It is to repent and return to the Lord. 4.      That is why in the first reading, God summons us through prophet Joel, “Rend your hearts and not your garments; return to me with all your heart”. In the second reading, in his first letter to the Corinthians, St Paul exhorts, “Be reconciled to God… so that we might become the righteousness of God”. 5.      How to tread this journey of repentance and conversion? In the gospel, Jesus takes our attention to the three fundamental means of our whole Christian living and growth. These are in fact the three Jewish pilastric practices. 6.      They are namely prayer, fasting, and almsgiving. Jesus cautions us against hypocrisy in practising them. It is not to make a show or display one’s religiosity. All these should be done in a spirit of humility, and right intention. 7.      The purpose is to grow righteous in the sight of God and toward others. Accordingly, our prayers must help us to draw closer to God. Our fasting must help us to be more self-disciplined. Our almsgiving must deepen our sensitivity, fraternal responsibility and charity. Imperative: Behold, now is the favourable time; behold, now is the day of salvation. God will certainly listen to us and help us. For He is gracious and merciful, slow to anger, and abounding in steadfast love; He will relent over disaster. He will reward us  (Reflection 2) 1.      Today is a very special day. We enter the season of Lent, a season of grace, a call for repentance and conversion. The reason is that our life, which is often failed, disordered, and disfigured because of sin and evil, can be remitted, rearranged, transformed, and elevated. Thus we can live a more beautiful, more tranquil, more joyful, and more pleasant life. 2.      Therefore this season is also a season of joy, This is not of sadness, as many think or imagine. Repentance and penitence are not signs of sadness, but the expressions of our awareness of sin, of our desire to make reparation and recuperation 3.      They are manifestations of our firmness to detach ourselves from everything that separates us from God, of our concrete effort to grow in faith and charity, and in sum, to enhance in a life of devotion and virtue. Therefore, when there is work and the increase of grace, there is certainly an increase in holy joy. 3. Today, the ashes we place on us indicate and teach us how we must spend these days of Lent 1) First of all, the ashes indicate our origin and our end: therefore the words are pronounced: you have come from dust, and you will go back into dust. God created us, He gave us this life, He breathed His own life inside us, He shaped us in his own image. So we must always have a deep and lively sense of gratitude, of dependence, of an inseparable bond, and then always try to grow in the spirit of trust and likeness. We must never forget our origins. But unfortunately, it happens in our days, that man neglects God and the spiritual side, because of development, material comfort, of human capacities. The world thinks it is self-sufficient and does not need God, and therefore tries to organize its life, throwing God out of the space of life. Truly a situation that reminds us and relives the time of the "tower of Babel". 2) We must always remember our end. Our goal is to re-go to God where we came from. Reaching our origin is the last point of this earthly journey. Therefore we must always recognize the transience of life on earth. Life on earth is only a limited duration. Everybody someday and in some way has to go away. The earthly life is like a journey, a pilgrimage, with a stabilized destination, with a destiny beyond. So we cannot attach ourselves to this world, we cannot behave like we are permanent on earth. As St Paul says to the Corinthians in his second letter in 5. 1, 9-10: when this dwelling of the body, the tent of earthly life, is destroyed, we all have an eternal home, prepared and made ready by God for each of us. On that day everyone must stand before the Lord for his judgment, and each one will be judged according to his good works and evils, according to the quality of his way of life. How many are foolish, living without any sense of responsibility and accountability? How miserable their fate will be! Those who refuse imperishable in preference to the perishable will certainly be rejected for the same imperishable. We reap what we sow! 3) The ashes also denote our weakness, our fragility, our human unworthiness. Without God, without His help, we are nothing like dust and ashes. Without the breath of His Spirit, we will be without life, without energy. This awareness must safeguard us against arrogance and unbridled autonomy, and grow in us the spirit of humility. 4) The ashes still indicate the state of annihilation. Nothing remains at the end. This fact must arise in us a profound spirit of detachment, of sacrifice. Be careful of too much attachment to things, to worldly profits, to great avarice. What is worth acquiring the whole world, but losing our soul? How much stupidity to cling to superficial things but to let go of the essential things! How much sadness to accumulate useless things but not obtain anything worthwhile! 4. The three pillars, that is, prayer, fasting, and charity, help us in this Lenten journey. Then let us begin our steps forward with confidence and firmness. (Reflection 3) Focus: Lent is a God-gifted time to be bent on God, to repent for evil, and to be intent on good. 1.      We step into the holy season of Lent. Let us entrust our whole journey of Lent to the loving guidance of the Lord, so that this time may be truly a duration of renewal. 2.      This is Ash Wednesday! What does this day of ashes signify? What do the ashes denote? In the practical sense, ashes indicate total annihilation and nothingness. Hence the expression: "gone/reduced to ashes". 3.      In the ordinary common religious sense, ashes denote sacrifice, renunciation, and detachment. Hence the expression: "I have nothing but ashes". 4.      In the biblical spiritual sense, ashes denote repentance and penance. We find in the Bible, applying ashes to atone, to repent, and to do penance. 5.      The day of the ashes, with the call, “from dust you have come, and unto dust, you shall return", or "repent and believe in the gospel", reminds us of the temporariness and transience of our earthly existence, and also our origin from God and our destiny to Him. Life is a temporary transit, we are due to God, we are his due, destined to reach him and be with him. 6.      Therefore, in this temporary and impermanent sojourn, toward our eternal destination, how to conduct our lives? With the spirit and lessons of the ashes positively. That is, in surrender to God, with a sense of nothingness; in attachment to God, with a sense of detachment; and in renewal and transformation, with a sense of repentance and penance. 7.      In the light of the gospel, to conduct and travel this journey, 3 acts are proposed as effective means: prayer, fasting, and almsgiving. However, the insistence is not so much on the activity itself, i.e. prayer, fasting, and almsgiving, but rather on their purpose and end 8.      They are namely, love and intimacy with God; self-discipline and self-restraint; and concern and charity. Therefore, in love, let us grow close and surrendered to God; in renunciation, let us grow more disciplined and charitable; in renewal, let us grow more and more transformed!   Direction: Prayer, fasting, and almsgiving are not merely religious practices, but are true means and testimonies of religious spirit and living.   15 FEBRUARY 2024: DEUT 30. 15-20; LUKE 9. 22-25   Focus: Strenuous but meritorious! Indicative: Know the ways of the Lord, and obey them; love the Lord and follow him. But, this is a strenuous and challenging path. But it is undoubtedly rewarding!   1.      Many people today possess many things. But there is one thing that is drastically lacking. That is wisdom. Wisdom is not mere intelligence and knowledge. It is the essential inner capacity to distinguish, discern, and decide 2.      It is between good and evil, blessing and curse, life and death, true God and false gods. It enables one to lose one’s life for the sake of the Lord instead of gaining and preserving it for the sake of the world. It realizes that it is no use to gain the whole world but lose one’s own self. 3.      Wisdom thus makes a fundamental option for God. It strives ever to obey God, love Him, cling to Him, walk in His ways, and keep His commandments, His statutes, and His rules. 4.      In the gospel, in Jesus’ own words, it would be a threefold way of life of a disciple: to deny the self, to take up the cross, and to follow the Lord. In fact, this triple path is the way of the cross. 5.      This is the way of the cross of the disciple which is actually the replica of the way of the cross of the Lord. The Lord’s suffering and death are the climax and summing up of an entire life of self-denial, cross-bearing, and doing God’s will. 6.      A follower of Christ has no other way except the way of the master. We must renounce all the self-centrism and self-interests; we must retrench all the layers of the ego, the false self. We must accept and bear patiently and perseveringly all our daily crosses and difficulties. We must constantly imitate the Lord in his virtues and mission with untiring zeal and commitment.   Imperative: Following the Lord is not an easy thing. It involves a lot of sacrifice and suffering. But it is not a futile task. It is very rewarding. The Lord will bless us abundantly   (Reflection 2)   Focus: To live a worthy life is to live in the spirit of wisdom; true wisdom consists of an essential choice between two sets of values   1.      The essence of a right and happy living is growing in wisdom. This wisdom shows us clearly how foolish it is to bother so much to gain the whole world but lose one's own precious soul, that is, lose the spiritual wealth and depth and authentic happiness. 2.      Wisdom also realizes that it is more worthwhile and beneficial to choose God, life, blessing, and holistic prosperity, in contrast to the world, death, curse, and doom. Then wisdom consistently pursues the path of these right choices. 3.      This is the way of wise choices that are laid down in concrete details in Deuteronomy: Love God, listen to Him, be loyal to Him, follow His commandments and walk His way. 4.      In the words of Jesus in the gospel, it is: deny self, take up the cross, and follow him. “Denying the self” is not self-rejection, but self-injection. This implies, on one hand, ejecting out all that is the false self, ego-swelling, and self-interests, and on the other hand, injecting into the self, the positive attitudes and pursuit of self-emptying and self-giving. 5.      “Take up the cross” does not mean to go about as burdened and crushed people under the weight of the cross of suffering. Rather, it means to accept our daily crosses of unfavourable and unpleasant situations, to bear patiently, lovingly, and trustingly loads of difficulties and challenges 6.      And “follow Jesus” means to walk constantly in his footsteps, to imitate his life and mission in the practice of virtues and values. In the words of Deuteronomy from the first reading, all these conditions of discipleship would mean: 7.      To obey the voice and commandments of God, by loving Him, by cleaving to Him, by walking in His ways, by keeping His commandments, statutes, and ordinances 8.      But all this struggle and fidelity is not a futile project. It is highly rewarding: God will bless abundantly.   Direction: There is no use in claiming and boasting about one's intelligence unless one makes the right choices and follows them   16 FEBRUARY 2024: ISAIAH 58. 1-9a; MATTHEW 9. 14-15   Focus: Piety to duty! Indicative: The practice of religious activities like prayers and fasting is very good and needed. But we must check and see whether they remain limited only to the domain of religion and piety or do they lead to a change of daily life   1.      Very often the religion of many is limited only to some religious practices. Their devotion is confined mainly to some pious prayers or proclamations. What they believe is not shown in how they live. What they profess is not lived in what they practice. 2.      What they proclaim is not testified in their real life. It is like the wedding guests who celebrate the feast but ignore the bridegroom who is the cause and centre of their celebration. Or it is like mourning at a wedding. 3.      Similarly, all our religious practices and activities will become empty and meaningless if they fail to take us closer to God and to others. Just as the whole wedding moments are directed toward and centred around the bridegroom, so also all the religious practices are oriented toward the Lord. They must take us into intimacy with him, to enjoy his presence, to celebrate life with him. 4.      The fault of the Israel people was this: they followed a dry and shallow religion. Their daily schedule was filled with bundles of practices but their hearts were empty of any real spirit of faith. They prayed, fasted, and gave alms. 5.      But they were estranged from God. They were self-blown and self-filling. They were indifferent and unconcerned toward others. They lacked humility, charity, and fidelity. They were self-righteous and complacent 6.      They were insensitive, ununderstanding, and unsympathetic. They were despising and offensive. They always rated themselves far above the other ordinary mortals. They were demanding and exacting toward people. But toward their own selves, they were lenient and self-indulgent. 7.      Further, the greatest deficiency in any religion is a lack of charity toward others. It is a failure to loosen the bonds of wickedness, and undo the straps of the yoke of injustice and oppression. 8.      It is to feed the hungry, shelter the homeless and clothe the naked. The right type of fasting (in fact all the religious observances) is to humble oneself, not to seek our own pleasure, not to quarrel and fight and hit.   imperative: There is an eager tendency in the present times either to do away with all the traditional practices like fasting, or not to connect them to real-life renewal   (Reflection 2)   Focus: All our religious practices gain their full meaning and merit when they are blended with good works   1.      Insistently, the Word of God makes it clear to us that our spiritual life and actual life should go together. They are not two separate and dissociated domains. Religious disciplines like Fasting become more pleasing to God and meritorious when they take us closer to God and others. 2.      The purpose and end of all our spiritual observances are twofold: one is, to enjoy the presence and closeness of Jesus, "the bridegroom"; the other is, to overflow the spirit of the religious practice into the practice of concrete duties of fraternity and acts of charity. 3.      Isaiah details some of these: act justly, set free the oppressed, feed the hungry, shelter the homeless, clothe the naked, etc. 4.      Therefore, there is no use in doing all religious practices without changing the concrete life. Why fast without giving up self-pleasure? Why fast, if we do not abstain from oppressing others? Why fast, if we do not refrain from quarrelling and fighting? Why fast, if one does not turn away from his wickedness? Why fast, if one does not grow humble? 5.      The point is not only concerning the particular practice of fasting. This applies to all our religious observances. God wants all our religious practices to lead us to a good living. They become means as well as expressions of a life of righteousness before God and toward others. 6.      Thus, when piety and fraternity, devotion and justice, when religiosity and integrity blend together, they will find God closer and pleased.   Direction: It is a mistake that some think the Word of God is downplaying and even substituting the practice of fasting with the practice of charitable acts. No. They are not substitutions but restitutions of the true spirit, extensions, completion, and perfection of the same.   17 FEBRUARY 2024: ISAIAH 58. 9c-14; LUKE 5. 27-32   Focus: God who never condemns! Indicative: The most consoling and encouraging feature of our God is that He is never judgmental or condemnatory. All that He wants is that we turn away from our sins and begin to follow Him   1.      The Lord calls Levi or Matthew in today’s gospel. It was something annoying and radical to call a tax collector to follow him. For as known, tax collectors were labelled and despised as sinners. It would certainly invite a lot of criticism and the Lord knew it. 2.      Yet, he goes ahead unperturbed. This call is in perfect tune with the very purpose of his coming to earth. He declares emphatically: “I have come not to call the righteous but the sinners to repentance”. 3.      This does not mean that one continues in the same state of sin. In a way, being sinful becomes a launching pad for soaring high. The Lord does not care much for our backgrounds or our credentials. 4.      All that matters the most is whether we hearken to his call and respond to him and follow him; whether we are willing to repent and change our life. This repentance and renewal consist in making a decisive transition, a shift from having sinned to becoming graced. 5.      Some of the details of this transition are well-marked in the first reading from the prophet Isaiah. On one hand, it is turning away from a life of sin. It would mean not going our own ways, not seeking our own pleasures, not talking idly; it would call for taking away the yoke of oppression and injustice, the accusing of others wickedly. 6.      On the other hand, it would commit us to care unselfishly for the hungry and the afflicted; to keep the Sabbath holy and honourable and delightful; to repair the breaches and to restore the strayed and scattered. 7.      Then, the results are marvellous. Our light will rise in the darkness; we shall be revitalized; we shall be like a watered garden, like a never-drying spring of water; our ancient ruins shall be rebuilt. The Lord will make us ride on the heights of the earth.   Imperative: A worthy living of our vocation means deep gratitude for the bounteous gift of it, a deep awareness of our sinfulness and unworthiness, and a constant striving to shift from sin to grace   (Reflection 2)   Focus: "Follow me!" - This call of the Lord never ceases. He calls us at any time, in any situation, especially when we are immersed in our ordinary works!   1.      Often we may pay heed to the voice and call of the Lord when we are free or in prayer and reflection. But the Lord's call continues to resound also in our busy moments, in those times when we are caught up with our preoccupations or duties. 2.      We need to reset and re-tune our ears to listen to Him. We need to repent and be healed because it is for this he came, to call us to repentance and to transform us with his healing touch. In the light of the first reading, His call to follow him implies… 3.      that we turn away from evil ways, we do not seek self-interests, abstain from oppression and malice, cling on to him, and abound in charity. Once we are loyal, then it is a totally different life: light will shine and spread in darkness, he will guide us, renew our strength with never-drying and ever-gushing springs of energy and vitality. 4.      The call and life of Levi (Matthew) is a vivid testimony of the Lord's work. It is very interesting that the Lord speaks of our sickness or sinfulness as a pre-condition or requirement for his call and mercy. 5.      He declares: It is not the healthy but the sick who need a doctor; I came to call the sinners and not the righteous. What does it tell us? First of all, we need not feel upset or lost because of our human fragility. It is not a matter of despising by the Lord. 6.      Rather, it becomes a kind of qualification to be graced by the Lord! Not that we feel happy in being sinners and so continue like that; rather, it only means that we need not despair and be depressed. 7.      This also makes us humble to accept our own sinful condition, and thus throw away all our false layers and disguises to appear righteous. Further, it instils in us a new hope to rise up to repent and to become a follower of the Lord. What we were before being called is not the matter. But, what we become after being called is the real and the only matter.   Direction: Our God is a God who resists and detests all labels and prejudices. He defends and dignifies Matthew. Can we too follow in his footsteps, rising above all disparities and discriminations?