22 SUNDAY OF THE YEAR B 24

22nd SUNDAY, 01 SEPTEMBER 2024: DEUT 4. 1-2, 6-8; JAMES 1. 17-18,21-22,27; MARK 7. 1-8, 14-15, 21-23 Focus: The external traditions and activities alone do not guarantee the authenticity of a person. The externals should help one to become more authentic, and also should express one’s being authentic 1. God created us in His own image and likeness. This shows our human beauty, dignity as well as sanctity. This interiority is the most important aspect of human person and society. No externals should mar or breach this. Rather, every external activity or tradition should help to live and foster this interior greatness. 2. An exterior is sound when it corresponds to the interior and channels a clean and good interior. Whenever there is no such harmony between the interior and the exterior, whenever a good exterior becomes only a cover-up or substitute for a defective and unclean interior, then clearly it is hypocrisy. 3. Unfortunately, hypocrisy is so prevalent always and everywhere. In the gospel, Jesus clearly exposes once again the hypocrisy of the Pharisees and scribes. Following the traditions, rules and religious obligations is good. But all these should make one more authentic and benevolent. They alone cannot decide the quality of a person. 4. This hypocrisy lies in these following aspects: 1) Giving more importance to the human traditions and observances and neglecting the more essential divine spirit and moral precepts, 2) Twisting the explanation of the religious matters to suit one's convenience and interests, 3) Ignoring inner purity and using the external purifications and purity as a cover up and substitute for the internal purity. 5. Life will be beautiful when there is a blend of a good exterior and a good interior, and not a conflict. Therefore, we should guard against the two possible dangers: one is a bad interior and a show-off exterior; the other is, a good interior but not shown in a good exterior. Both are defective! 6. True integrity is an integration of both interior purity and external purity, being religious-minded and charity-directed. It is in this context, we must bear in mind the teaching of Jesus in the gospel that what defiles a person is the interior pollution. It is the pollution of heart by all the evil things such as evil thoughts, fornication, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. Truly inner pollution is more dangerous and destructive than the external pollution. The life of a person or society degenerates when a person’s interior degenerates. 7. The same idea of inner pollution is reiterated by the second reading from James 1. 17 ff. The epistle cautions us to put away all filthiness and wickedness, to keep ourselves unstained from the world and to practice a religion that is pure and undefiled. 8. Positively, it means to “be doers of the word, and not hearers only”. In the light of the first reading from Deuteronomy 4. 1-2, 6-8, it would concretely imply to “give heed to the statutes and ordinances of the Lord and do them”. 9. At the closure of this reflection, let us become deeply aware of this serious problem of our society, and that is an excessive concern for the externals and an overriding neglect of the internal sanity and sobriety. It is worth asking some simple questions: How many are really aware that the pollution that is more dangerous and alarming is the inner pollution, the pollution by sin and evil? How many really bother to keep their hearts clean? How many give excessive importance to the features of their bodies while disfiguring their heart and soul? How many take upon a course of inner diet, with certain self- regulation and self- restraint? How many keep their external so clean and tidy while they defile their interior? 10. How many sincerely check their inner health, that is, the quality of their thoughts, the quality of their words, their actions and their whole character and behavior? How many knowingly disobey God’s explicit commands, warnings and admonitions? How many invest so much of their money, time, energies and capacities on what is temporary and worldly but spend very little on what is eternal and heavenly? Direction: The profile of a person will be good when he guards his file of life from what does defile his interior and negatively compile his heart.

21 ST SUNDAY OF THE YEAR B 24

21st SUNDAY, 25 AUGUST 2024: JOSHUA 24. 1-2, 15-18; EPH 5. 21-32; JOHN 6. 6-69 Focus: Faith is not merely a matter of intellectual assent to some prescribed truths and beliefs; not only an emotional attachment to them; not only a devotional observance. But it is something more radical. It involves the whole person and life 1. There is a dramatic scene in today’s gospel. Jesus had a mixed experience – very discouraging on one hand and somewhat consoling on the other hand. It was discouraging because many disciples left him; consoling because his core disciples like Peter cling to him and profess their continued loyalty to him. 2. We need to recall the context. Jesus continued his discourse on his identity as the Bread of eternal life. Jesus not only says that he gives the bread of life, but he himself IS the bread of life. He invites and even challenges the listeners for a radical communion with him. 3. Many of the disciples that followed him and listened to him said, “This is a hard saying; who can listen to it?” But what is really hard? Apparently, it is the crude cannibalism that is implied in his words because he says that we should eat his flesh and drink his blood so as to have eternal life. 4. But perhaps the real problem is not that; because as such it is not so hard to do. What is really hard is the radicality of his demands. He urges to believe in him as the life-giver. It is a challenge to believe in his identity as the Son of God. It is a challenge to abide in him, to live by him, and to orient one’s life to eternity. It is a challenge for a totally intimate and inseparable communion with him. 5. And this is certainly something very hard. Following him as “guest–disciples”, that is, as those who listen to his powerful preaching, watch his awesome miracles, and receive favours and healing from him may not demand much. It does not cost anything. But when it comes to the question of following what he teaches, especially his radical demands for detachment, loyalty, and commitment, then will come the real problem. 6. This is the typical mentality of many disciples even today. They are shallow, easy-going, and noncommittal. They appear very enthusiastic and devout. They may also attend or organize a lot of activities. 7. But they will listen only to what they like to listen to. They will do only what they like to do. When their life is challenged, when their values are questioned, when they are called for a personal change of life with more sacrifice, humility, fidelity, and commitment, then they are annoyed and upset. 8. It is in this disconcerting situation of being forsaken by many of his disciples, Jesus poses the question to the twelve, “Do you also wish to go away?” He was no “shrewd businessman” who may try to mitigate and dilute the truth for sale-ability and profit. 9. Certainly, it is hard to hear and practise. But Jesus places before us uncompromising truth and conditions. He leaves us always the freedom to choose. This is what Joshua too did in the first reading from the book of Joshua 24. 1ff. He asks the people, “Choose this day whom you will serve, whether the true God or the false pagan gods”. 10. We see a prompt response from Peter, saying, “Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have to come to know that you are the Holy One of God”. It is indeed a profession of faith. There is a firm conviction. 11. Similar is the firmness of faith of Joshua as he professes, “As for me and my house, we will serve the Lord”. What we see here are an unshaken faith and unswerving fidelity. The choice is very clear. Even if all others forsake the Lord, even if it is hard to hear and follow, even if it is demanding a lot, yet there is no turning back or turning away. 12. This is the same firm choice that the people of Israel also make, saying, “Far be it from us that we should forsake the Lord, to serve other gods; therefore we also will serve the Lord, for He is our God”. 13. Now, this conviction and profession of faith and faithfulness are rooted in a profound personal experience. Joshua and the Israelites experience Him as a God of fidelity in their history as well as in the present. They are gratefully aware of Him as liberating and sustaining them all through their life. 14. Peter and the rest experience Jesus as the Holy One of God, the source of eternal life. They experience him as their Lord, inseparable, indispensable, and incomparable. He is the icon of fidelity, and this is also emphasized in the second reading from Ephesians 5. 21-32. Marital fidelity is compared to the fidelity between Christ and the Church. Therefore, he becomes the model of all fidelity. 15. It is our duty now to pose a couple of simple questions to ourselves. What do we like to hear from the Lord often? Why do we find his teachings hard? When adversities and afflictions come upon us, how firm and steady, how persevering and loyal we are? Can we also profess convincingly, “Lord, we will not forsake you. We will not go away from you. We will serve you and you alone”. Direction: How many of us can sincerely affirm “Lord, you have the words of eternal life. We firmly believe in you and experience you as the Holy One who gives and sustains life?”

20th SUNDAY OF THE YEAR B 24

20TH SUNDAY, 18 AUGUST 2024: PROV 9. 1-6; EPHES 5. 15-20; JOHN 6. 51-58 Indicative: Jesus, the Bearer of Life becomes the Giver of Life. One who possesses life, gives us the same life 1. Jesus recurrently reveals and declares himself as the Bread of life. First, there is a clear contrast between the manna of the past and the living bread. For that matter, there is an enormous contrast between worldly food and heavenly food. 2. The material food removes only the physical hunger, gives bodily strength, grants temporary satisfaction, and enhances the earthly life. But Jesus, the eternal bread of life, satiates the deep, interior spiritual hunger and thirst, fills with full strength, gives perpetual satisfaction, and fosters the Spirit-permeated life. 3. The focus and purpose is not on a self-revelation that ends in recognizing him as the Lord and worshipping him in faith. Rather, his self-assertion aims at the growth of the disciples’ faith in Him as the Eucharistic Lord. 4. This self-declaration unfolds both what he is and what he does to us. It is both personal and functional. Certainly he is the Bread of Life eternal. He is the giver of eternal life and as such, He gives us life. The focus is not on his identity but on how his identity has effects on us, how his identity of Eucharistic presence affects us. In simple how his identity changes our own identity. 5. The power-source that constantly sustains, nurtures and drives us ahead, is the communion with God. It is the divine communion that gives us power to life. To the extent that one is in communion with God, to that extent a new life becomes possible and meaningful. 6. Following is possible if and only if one is in communion with God, for we do not follow whom we do not know, or feel close. The communion between God and us is brought out so forcefully by the imagery of the the Bread of life (cf. Jn 6. 56-58). 7. Jesus continues to affirm, “I am the bread of life”. Those who receive this bread will experience three aspects: Life, Growth and Fruition. If there is no essential inseparable connection and communion between the Bread of life and the recipient, then there is no life, no growth and no fruition. 8. In other words, the threefold Eucharistic aspects are, Abiding in the Lord, living by the power of the Lord, and living forever. “Living” in terms of Mutual Indwelling If one is deprived of the nourishing bread, there is no life. The moment we are cut-off from God, there is no more vitality, no life-sap. The life-content from the Bread of Life flows into the one who receives and consumes it, there is life and mutual abiding. From this it is very clear why today many are lifeless: it is because they do not receive the sustenance and nourishment from the eternal bread of life. It is because they do not abide in God and God does not abide in them. Instead they prefer to reside in sin and evil, and they close or crowd their inner chamber so much that either God cannot enter within or that He will feel suffocated to stay therein. “Living by” in terms of Growth and Blossoming The one who eats the bread, gets strength and grows. The communion fosters life and energy. One who is communed with God, be it the vine or the bread, grows from strength to strength, by the power and the vigour he derives. From this it is again very clear, why today many do not blossom and grow, even after long years, even despite many human capacities and resources. In the case of many, growth is stifled, and they remain stagnant and sterile. It is only because they are not in communion with God - the vine and the bread of life. “Living for eternity” in Productivity and abundant fruition The one who gets nourished by the bread of life, in his strength, becomes productive and fruitful. In fact, these are the fruits of eternity and eternal life. One who lives in God, one who lives by God, will surely live forever. Again from this it is clear why many today are not really productive and fruitful, even though they may be rated very successful in the sight of the world, and why many are lost for eternity, even though they may be great gains in the temporary, why many experience their life fruitless and joyless, even though they have many enjoyments and fruits of the world. It is only because they do not live for eternity, they do not orient their lives towards eternity, they do not lead lives in eternal communion with God, in preference to temporary unions with many distractions and deviations of the world Imperative: .Live because Jesus Lives!

19 SUNDAY OF THE YEAR B 24

19th SUNDAY, 11 AUGUST 2024: 1KINGS 19. 4-8; EPH 4. 30 - 5.2; JOHN 6. 41-51 Focus: True love lives forever and promotes life. Those who live in love are truly the bearers and testimonies of life 1. "Life out of love and love out of life". This can be the whole summary of God and His relation to us. It is God who gives us life. The life we enjoy is His. This life is given to us because He loves us. True love shares its very self with others. 2. Therefore, the God who is love and who loves us immensely, shares His own life with us. Thus, we live in love. Our life can be truly meaningful only to the extent we live in God and in His love. Those who do not bear the marks of divine life and love are contrary to their very nature, essence and purpose of life. 3. Seen in this optic, love is both the beginning and the end, the foundation and culmination of life by God. It means, it is because of God's love we live, and love alone will be the sign and proof that we live. 4. Today, Jesus declares, "I am the bread from heaven, bread that gives life" "Those who eat me will not die but will live forever". This implies many elements that we have been reflecting. First, it is from heaven. Thereby, it is divine and not something earthly, material like manna in the Old Testament. 5. Second, it is a bread that gives life forever. Thereby, it is not something temporary and temporal. Those who eat ordinary bread die, and those who ate manna in the desert died. But those who eat this bread that Jesus speaks of, will live eternally. 6. Third, this is not a material bread, but Jesus himself. Jesus identifies himself with this bread of eternal life. He also clearly says that his own flesh is the bread. What does this mean? Here we need to avoid both the tendencies that can be defective. One is only literal and material, and the other, only metaphorical and symbolic. 7.Taken in the first sense, the eating of the flesh may be reduced to crude cannibalism. We are not eating the human flesh of Jesus. But at the same time, it is not merely symbolic. We are REALLY receiving, sharing the body of Jesus. 8. Here comes the whole beauty, depth and the mystery of the holy Eucharist. The presence of Jesus in the holy Eucharist which is the eternal bread of life is SACRAMENTAL. Jesus is truly, really and substantially present in the most holy Eucharist. The holy Eucharist not only symbolizes the body of Christ, but IS the body of Christ. 9. In fact, the flesh of Christ can also be understood as the humanity as in John 1. 14: The Word became flesh and lived among us. This is what gives us life. Thus there is a marvellous blend of humanity and divinity. Humanity taken up in love and giving life of divinity! 10. Now, we can revert back to our initial reflection on love and life. If Jesus becomes our bread of life out of love, love becomes the authentic and concrete sign, effect and expression of this life. In other words, the divine life that flows into us shows itself in a life of love. 11. But again how to recognize this love? What are its features or identity marks? The second reading from Ephesians 4. 30 - 5. 2 gives the answers. Such a love is shown in Christ-like self-giving. This further manifests itself in putting away what is negative and putting on what is positive. Get rid of all malice, bitterness, anger and slander. Instead, be kind, tender and forgiving. Direction: A God- given life is seen in a life in love which alone pleases God and testifies that are marked by God's ownership