PALM SUNDAY

HOLY WEEK AND EASTER 2025: PALM SUNDAY TO EASTER SUNDAY 13 APRIL 2025: PALM SUNDAY: ISAIAH 50. 4-7; PHIL 2. 6-11; LUKE 22.14 – 23.56 ENTRY INTO THE HOLY WEEK 2025 1. We are set to enter the Holy Week. All the days in the Lenten season till now are one count, and the days in this holy week are another count. Not that we take away the importance of all these days. Certainly, they have been moments and experiences of God’s closeness in increased prayer, penance, and kindness. But these few days are the last phase, and they should be more intense. They should intensify our Lenten spirit, and also help us to recuperate and compensate for what has been lacking. We have three important days in this holy week, namely, Palm Sunday, Holy or Maundy Thursday, and Good Friday before we enter upon the Easter Vigil and Easter Sunday. 2. We can begin with an honest observation: Often in the conducting of the ceremonies and preaching during the holy week, there is a dominant tendency to dramatize or fantasize or traumatize. That is, too much aura of a drama is created, a fertile imagination is cultivated and a deep feeling of sorrow and remorse is aroused. A certain extent of these may be okay and needed, in the sense that they may help to evoke deep sentiment, to touch the heart, and to involve the person more personally. But if they are limited only to that level, the effect may be shallow and short-lived. That is why we see very often that all the changes and the spirit of sacrifice and kindness remain no longer than Good Friday, not even lasting till Easter night! 3. What is needed is not merely to dramatize or traumatize but to empathize and energize life thereafter. On one hand, our holy celebrations are intended to re-deepen within us a renewed empathy for the Lord, feeling one with him in authentic sensitivity and repentant solidarity, and intimate communion with him. On the other hand, they should re-enthuse and re-energize our spirits for a changed and recharged living. We need a real shift of emphasis, a shift of paradigm and priorities. PALM SUNDAY, 13 APRIL 2025 1. Often I am fascinated by the whole scene of Palm Sunday, also called Passion Sunday. Why? I see a vivid connection and parallel between Palm Sunday and Good Friday. In both the scenes, there is a procession; there is excitement; there is enthusiasm; there is crowd; there is noise and commotion; there is Jesus the central figure; there is a big following and accompaniment. But there is also a vital difference: the mood is different; the ambiance is different; the intentions are different; the presentation and the figure of Jesus is different; the type of slogans is different; the destination and the end of the procession is different. 2. On Palm Sunday, it is a royal procession; it is a rather favorable crowd, with positive slogans; Jesus is honored as a king, seated on a donkey; the way is streets of Jerusalem, with clothes spread along; the purpose is to install Jesus as king; and the destination is the temple of Jerusalem, the center of the city. But on Good Friday, it is a “criminal” procession; it is a hostile crowd; with hateful slogans; Jesus is disgraced as a criminal, loaded with the cross; the way is the road to Mount Calvary, marked with dust, stones, and his blood; the purpose is to crucify Jesus as a blasphemer, as a rebel, as a heretic; the destination is Calvary, on the periphery of the city. 3. What is very interesting and strange is, it is the same crowd, and that too within a span of just four days. The whole scene changes. The whole “passion for” Jesus on Palm Sunday, ends up in the “passion of” Jesus on Good Friday. Just to pick up some sudden contrast of details of scenes: palms in arms turn into arms to harm, into scourges; joyful cries of hosanna, hosanna turn into resentful shouts of ‘crucify him, crucify him’; donkey turns into cross; king into criminal; sentiment into resentment; felicitation into persecution; kingly crown into thorny crown; clothes of welcome and honour into stones and thistles of rejection; applause into abuse; smooth ride into bloody stumbling; coronation into crucifixion; glory into misery. 4. It is here we need to focus, not so much on the exact and crude details of Jesus’ trial, cross and suffering. Rather what are the leading factors, and why and how he accepts and bears all of that. It is the sharp contrast between the single and undivided nature, perspective, motive, and goal of Jesus, and the divided nature, divided and deviated perspectives, motives, and goals of the people. Jesus’ nature is divine and noble. His perspective is spiritual and noble. His motive is inner renewal and transformation. And his goal is heaven and kingdom. But the nature of the people is human and fragile. Their perspective is totally material and unworthy. Their motive is worldly gains and self-interests. Their goal is an earthly king and earthly kingdom against the Roman empire. Thus there is a wide chasm between Jesus and the people. This leads them to such a shocking compromise, instability, infidelity, and defection, in contrast to Jesus’ conviction, stability, fidelity, and dedication, which really confront, challenge, and frustrate them. 5. This is the right and apt time to do a little self-checkup concerning our own nature, perspectives, motives, and goals. How often do we fall to compromise, instability, infidelity, and defection, failing in conviction and commitment to the Lord? Are we not among and like those people, whenever we are easily carried away by our own weaknesses, material and unspiritual perspectives, self-centered interests and gains, and cheap and low goals? Let us surely feel for the Lord who suffers so much by such disloyalty and betrayal. But let us also feel as much pain and repentance concerning our own selves, who hurt and torment him daily by our compromising attitudes, false values, ill-character and wrong-footed behavior and actions. (Reflection 2) Focus: The life of following Jesus is like a procession. In this procession, we need to see what our motives are, whether this procession is out of loyalty or out of ulterior motives 1. Palm Sunday is one of the threesomes of the Holy Week, which comprises Palm Sunday, Maundy Thursday, and Good Friday. Today Jesus solemnly enters Jerusalem, the city of destiny. There he would be tried, persecuted, and killed on the cross. But he would rise from death victoriously and gloriously. 2. His entry into the earthly Jerusalem signifies his entry into the heavenly Jerusalem, the heaven. But that heavenly entry must be preceded by trial and death, the moments of the way of the cross and crucifixion. There is no glory without suffering. There is no resurrection without passion and crucifixion. 3. The crowd on Palm Sunday represents the whole of humanity. This comprises different categories and different mentalities of people. There are people sincere and insincere, well-motivated and ill-motivated, trusting and stable, unbelieving and unstable, loyal and disloyal, spiritual and unspiritual. 4. The occasion is the solemn entry into Jerusalem and the kingly procession. But the readings are passion or suffering readings that focus on the aspect of suffering. This also shows the nature of our God, the nature of our salvation. Our God is a God who suffers for our sake. And our salvation entails necessarily suffering. 5. The crowd on Palm Sunday turns into a crowd on Good Friday within a very few days. This shows how shallow their faith in Jesus and their life of faith was. It was a crowd that was largely non-committal toward Jesus. They had no deep loyalty to Jesus. Their faith was not deep. Their relationship with Jesus was not intimate or personal. Their faith was mostly based on favours and miracles. It was superficial and peripheral. 6. Shallowness leads to unsteadiness and then wickedness. Being not deep-rooted and not committed, they were so wavering in their response and behavior. They were expectant of something worldly and spectacular from Jesus. They were excited over their wrong expectations about Jesus. When Jesus upsets their political ambitions and earthly interests, they become frustrated and wicked. Thus, Palm Sunday turns into Passion Sunday. Direction: Am I also so unstable in my loyalty to the Lord? Do I also easily change the party from good to evil? Do I also have the same tendency of betraying my Lord from “Hosanna! Hosanna!” to “Crucify him! Crucify him!”? 14 APRIL 2025: HOLY MONDAY: ISAIAH 42.1-7; JOHN 12.1-11 Focus: God never ceases to offer us His grace and the possibility to respond positively and cooperate with Him actively. Our judgment depends on the type of the response and cooperation we give 1. We are on the Monday of the Holy Week. The days are preparing so dramatically for the end of Jesus’ life and mission. In the first reading, we have the figure of the prophet Isaiah, the suffering servant of Yahweh. In him, we find an allusion to Jesus. The words referring to the prophet would perfectly apply to Jesus. Certainly, God would pronounce the same words about Jesus: 2. “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations… He will not grow faint or discouraged till he has established justice on the earth… I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon”. 3. The Lord like the prophet is on the last days of his human journey of mission on earth. He encounters a response that is both positive and negative. The positive response is represented by the Bethany family of Lazarus, Martha, and Mary and some believing Jews. The negative response is represented by Judas Iscariot and the Pharisees and scribes. 4. The family of Bethany is an abode and ambiance of love, intimacy, and service. Mary loves him passionately. She sits at Jesus’ feet, anoints his feet with the costliest ointment, and wipes them with her hair. Martha cares for and serves him so warmly and lavishly. Lazarus shares the table with him in intimate vicinity. 5. On the other hand, we have Judas Iscariot who betrayed Jesus. His three years in close company with Jesus would have no effect on him. There are also the Pharisees and scribes who maliciously plot to kill Jesus. Direction: Jesus never ceases to come to us both personally and collectively, both alone and together. What is our response? Do we welcome him wholeheartedly and treat him with love and service? Or do we fall to betray and abandon Jesus? 15 APRIL 2025: HOLY TUESDAY: ISAIAH 49. 1-6; JOHN 13. 21-33, 36-38 Focus: Betrayal is the most painful experience in human life. Lack of love and faith may be more tolerable and bearable than the betrayal of love and faith. This is the experience of Jesus 1. Jesus was deeply troubled in his spirit because he knew that he would be betrayed by one of his own core group. Jesus declares, “It is he to whom I will give the morsel of bread when I have dipped it”. Betrayal causes unbearable pain, especially when it is by one who was so close to us, whom we have trusted so much, whom we have given so much. 2. What anguished him so much was not that he was betrayed but who betrayed him. Judas Iscariot had been specially chosen by the Lord; lived closely with Jesus; was taught a lot; also was entrusted with a key responsibility of money management as the procurator. 3. But yet he betrayed. Why? The reason is also very clear in the gospel episode. “It was night” when Judas Iscariot left the company of Jesus. And night always has the connotation of darkness. So obviously, Judas who was walking in darkness betrayed Jesus who is the true light. Therefore, whenever we walk in the darkness, we will go against Jesus and become betrayers like Judas Iscariot. 4. Judas was under the spell of Satan as it is mentioned, “Satan entered into him”. But it is disturbing to note that this happened “after he had taken the morsel”. Jesus shared the bread with him. It was a sign of closeness and belongingness. But this in no way prevents him from the evil act. This clearly indicates that mere external allegiance to Jesus is no guarantee of loyalty. Only a deeper and personal commitment can seal the relationship with Jesus. 5. We also find the boastful claim of Peter, “Lord, why can I not follow you now? I will lay down my life for you”. Jesus brings him to his senses, saying, “Will you lay down your life for me? Truly, truly I say to you, the rooster will not crow till you have denied me three times”. This again shows that there are no guarantees for our unfailing loyalty. We are fragile and we can never depend totally on our own strength and claim to remain unshaken. Direction: Our vulnerability will be much exposed and we will be prone to fall, especially in times of trial. So, it is better to cast our care on to the Lord and seek our strength from him 16 APRIL 2025: HOLY WEDNESDAY: ISAIAH 50. 4-9; MATTHEW 26. 14-25 Focus: Evil forces will rise up against us more powerfully when we stand for God and His mission. Often all the evil forces will join together as a united force to combat the godly force 1. The scene is preparing rapidly for terminating Jesus. Judas Iscariot joins hands with the chief priests. He enters into a deal with them. Thirty pieces of silver for delivering Jesus over to them. How ironic it is that he is offering to kill the author of life! How ungrateful it is to do evil to the one who did only good to him! How cruel it is that a disciple who must constantly seek every opportunity to defend his master, is now seeking an opportunity to kill him! 2. But from his part, Jesus’ approach and dealing with him does not change. He knew the betrayer. He knew his evil intentions and plans. Yet, he does not react or retort. He does not expose him. He does not betray him in public. The disciple might fail but the master never fails. 3. The figure of the suffering servant of Yahweh in the first reading perfectly fits Jesus. He is not rebellious. He did not turn backward. He does not hide his face from disgrace. He is prepared to accept and bear everything. But it is not out of helplessness. He is not frustrated or depressed. He is composed. 4. This composure and mental strength were possible only because of his total surrender and abandonment to God. He embodies the same depth of trust and entrustment of the suffering servant. “But the Lord God helps me. He who vindicates me is near. I will not be put to shame. Who will contend with me? Who is my adversary? Who will declare me guilty? Behold, all of them will wear out like a garment”. Direction: When we meet with problems and suffering, what is our attitude and response? What is our approach and behavior toward those who do harm to us? When tested, do we continue to trust and entrust ourselves to God? 17 APRIL 2025: HOLY THURSDAY: EXODUS 12. 1-14; 1 COR 11. 23-26; JOHN 13. 1-15 Focus: Love is the sum and summary of everything. When love is there, anything and everything is possible. Maundy Thursday is a noble TASTE of love! 1. Maundy Thursday - a day of Last Supper, Commemoration and celebration of 4 significant Events: Meals together, washing of the apostles' feet, institution of the Holy Eucharist, and the institution of the holy priesthood. All these events are not isolated entities but linked into one single optic of Love. They are threads of a single cloth of Love, branches of a single tree, petals of a single flower of Love. 2. The meals together is a testimony and expression of love. In a meal, there is unity and care, which are expressed in sharing leading to nourishment and sustenance. Thus true love unites, cares, shares, nurtures, and strengthens. How is our love in our community? How much unity? Care? Sharing? Mutual support? 3. The washing of the feet of the disciples by Jesus is a testimony and expression of love. In that gesture and act, there is humility, service, and also symbolic purification. What humility! - Jesus the Master washes his disciples' feet, the Lord washes the servants, the Holy washes the sinful, the Perfect washes the imperfect. What a spirit of service! - bending before others on knees signifies the whole life of Jesus, bent to serve others. What a symbol of purification! - Jesus washing the disciples' feet symbolises the washing of our sins with His own blood. True love is humble and not arrogant; serves and not dominates or demands to be served; purifies and heals, and does not contaminate or infect. How much humility? Service? Healing and cleansing? 4. The institution of the Holy Eucharist - a testimony and expression of love. True love desires to be present with loved ones forever. Jesus who loves us passionately wants to continue his presence with us forever. In the Eucharist, we see the perpetual presence and company of the Lord. In the Eucharist, we are nourished by eternal food. In the Eucharist, we are united as one mystical Body. If so, how much - reverence? Awareness? Spiritual Intimacy? Fraternal communion? Interior force? Growth in sanctity and fidelity? 5. The institution of the Holy Priesthood is a testimony and expression of love. True love extends its mission to the end. Jesus in the institution of holy priesthood extends his mission - of preaching God's Word, of grace through sacraments, of doing good, through his ministers, the priests. The priesthood is an immense gift of God offered to us, very concrete and authentic, of the spiritual and fraternal. 6. It is also a generous response, docile and loyal, active and committed, from the human part, to collaborate with God's designs and to partake in His mission. Thus in the priesthood, there is dignity, sanctity, and divinity. The holiness and the divine action go beyond the imperfection of man. The greatness of Christ surpasses the weakness of the individual priest. Then, how much - respect? The vision of the sacrality of the sacrament? Collaboration and support for our priests? (REFLECTION 2) 1. Today's specialty is the famous Last Supper. In that dinner scene, there are two central events: One is, Washing the feet of the disciples, and the other is, the Last dinner with his disciples. And in these two action episodes, there are two essential aspects: Witness and Institution – Witness to love, humility, and service; Institution of Holy Eucharist and Holy Priesthood. 2. Taken as such, these two actions may not be so unique and extraordinary, because there are certainly some goodhearted people who serve others, who wash them and take care of them. And also sharing a meal with friends or followers is nothing out of the way. BUT it is the identity of Jesus, the purpose, and the effect of these two events that make these historical and singular. 3. It is the IDENTITY OF JESUS that makes the washing of his disciples’ feet, a unique event. Jesus is their Master and Lord. He is the Son of God and Saviour. He is the King and the Ruler. But here the Master washes his disciples’ feet. The Lord kneels before the servants. The Son of God bends before the sons of men. The Saviour touches and kisses the feet of the sinners to be saved. The king attends in service of his subjects. As a climax and peak of this, he shares a meal with them. His guests are not any dignitaries but simple people. And this is the farewell meal. What a contrasting experience! 4. This is clearly a supreme act of WITNESS, teaching in practice, an example in concrete. This is a tangible and powerful example of love, humility, and service. These two actions also become the occasions to emphasize the indispensable duty to love, to be humble, and to serve, binding on every follower of Christ. These alone are the identity marks of a true disciple. 5. A true disciple cannot be otherwise: he or she cannot be hateful and unloving, living in indifference, violence, or selfishness; cannot be arrogant, living in false dignity and self-glory; cannot domineer and subjugate others, depriving others their due dignity and rights. These are only counter-signs! One who lives resentfully, aggressively, and selfishly, one who is puffed up and puts on airs, and who manipulates and lords over others, on the basis of affinities like caste, colour, creed, region, language, culture, rite, or money or power or position or intelligence or competence, is a disgrace to discipleship. 6. But these lessons and experiences of love, humility, and service cannot be just limited only to those few moments, as it happens many times in our case: that a good number of our beautiful and inspiring experiences are so sadly limited only to some special occasions. Many unfortunately suffer from “short time memory”, “convenient forgetfulness”, and “selective practice”, especially with regard to God –and good matters. 7. But Jesus wants these triple principles to continue forever, even after his physical separation. They will enliven and transmit his presence and action, at all times. In other words, Experience, Continuation, and perpetuation of love, humility, and service – this in simple is the prime purpose of the last supper. The result of this purpose is effected in the institution of the Holy Eucharist and the Holy Priesthood. 8. Both the Eucharist and the Priesthood are nothing but the sacred sacraments which contain this experience and continue and foster that presence and action of the Lord in love, humility, and service. Every time Eucharist and priesthood are celebrated, the Lord is present and active and we are drawn to him in love, humility, and service. Thus, on one hand, we are drawn to the Lord and bound with him, and also draw grace in light and strength from him. On the other hand, we are also drawn to one another and bound with each other, in one community and humanity, and are also charged to live and witness love, humility, and service. Eucharist and priesthood are thus so sacred and noble because they are the containers and transmitters of the “personal” presence of the Lord in the sacramental celebration, and the “testified /concretized” presence of the Lord in a witnessing life of love, humility, and service. 9. In this context, a series of self-checking questions should be posed to us quite sincerely: How is our attitude and devotion toward the holy Eucharist? Why do we often see so much indifference, tepidity, callousness, and lack of reverence toward the Holy Eucharist? How often we are unaware that the Lord himself enters into us, abides in us, nourishes us, heals, and strengthens us? How little do we feel his effect? How often do we go away from the Eucharist, even without the least change and betterment, and continue to live worse? How can we continue so weak, so unclean, so deviated, so disunited, so hateful, so proud, so despising others, even celebrating and receiving the Eucharistic Lord? 10. What is our attitude and approach towards the holy Priesthood and the effect of it in our lives, both concerning those who have this vocation and those who receive the fruits of their ministry? How painful it is that at times the sanctity and the dignity of this holy priesthood is so degraded! At times what disrespect, criticism, and harmful behavior toward priests? How easily do we forget the holiness of their vocation, the immense sacrifices of them, and selfless services from them? How uncharitably and ungratefully do we become one-sided and prejudiced and ignore their goodness? How often do we fail to encourage, and support our priests, while we demand so much from them? How often do we put too high demands on them, while we don’t bother even a little about our own quality of life? How often do we exaggerate their small defects, instead of being empathetic toward them? 11. A balanced and healthy perspective towards priesthood is very much needed: it is holy, noble, and dignified, even though there can be imperfections. Personal defects should not reduce its sanctity, should not lower its dignity to something cheap, and should not discourage and diminish the faith of the people. Experience of the Lord’s presence and his action in concrete lives blooming in love, humility and service – these should be the distinguishing marks of holy Eucharist and priesthood. GOOD FRIDAY, 18 APRIL 2025: HOLY LITURGY REFLECTION Focus: Jesus crucified on the Cross is the Epitome of Love. Cross, the Death-bed is the Spring of Life 1. If Maundy Thursday is the “Taste” of Love, Good Friday is the “Test” of love. Look at the cross, look at that Christ with wounds, with blood, without strength, falling and rising, bears the cross, hangs on it, and dies on it. Look at his suffering. What a pain! What a shame! What a disgrace! What a failure! What a defeat! 2. One who did many a miracle, now hanging on the cross, as a despicable debacle! One who cured many wounds, now all bruised by wounds all over! One who defended the oppressed now stands defenseless and oppressed by the weight of the cross! One who relieved many of their burdens now reels under the burden of the cross! One who fed the hungry now is left to starve! One who quenched the thirsty, now abandoned to cry, “I thirst!”, One who saved many, now stands damned, One who graced many is exposed and disgraced! 3. But also think - Why all this? What wrong? What crime? What did he do to deserve such a heinous death penalty? The answer is Nothing. He is The Son of God, the Holy One, the Just One, with no sin, no guilt, no evil. He has always done good, and only good. 4. If so, then why this pain of the cross? Only one reason: It is love (John 3.16): God loved us so much, and for this reason gives his only Son as the ransom for the remission of our sins. True love does everything, everywhere, and always for the loved one. True love faces everything, endures everything, and sacrifices everything, for the sake of the beloved. 5. If not for that love why must he forsake all the glory and dignity of heaven and embrace our human misery? Yes. Only for love for us, he shares our difficulties, sheds tears for us, and wipes away the tears of so many. Only in love and for love, does he accept everything and lowers his head in patience and abandonment, accepts unjust condemnation. 6. Even if received spits from those whom he gave a new dignity, Even if covered with wounds by those whom he healed of their wounds, Even if despised by those whom he has always treated with respect, Even if led on the path of Calvary, by those whom he has made walk on the way of salvation, Even if thrown down, by those whom he has lifted when fallen, Even if drained away of his strength, by those whom he has strengthened when weak, Even if abandoned as an orphan, by those whom he has transformed into heirs for grace, Even if hung on the cross like a criminal, the one who is the Most Holy, Even if subjected to death, the one who is the source and giver of life, by those who received life – even then, He does not react, does not attack, does not incriminate them. 7. All in love, and for love. He carries all our burdens on himself, on our behalf, in the place of us, he becomes the victim, he immolates himself. Like the grain of wheat, He allows himself to fall and die, so that In his death - we have life, In his poverty - we have the enrichment, in his misery - we have glory, in his blood - we have cleansing, in his isolation - we have our return, in his crucifixion – we have our resurrection, in his disfiguration – we have our transfiguration, in his deterioration – we have our restoration, in his annihilation – we have our regeneration! 8. This is the beauty and the greatness of the cross. It is not so much the fact of the cross, not so much the cruelty of suffering, but the sign of it, the significance of it, the reasons for it, and the effects of it, that are more important. It is not so much “what is seen”, but “what is behind” and “what is ahead” that glorifies and exalts the cross. God’s love and mercy are behind the cross, and forgiveness of sins, reconciliation with God, and salvation for eternity are ahead of the cross. 9. Thus, in the cross, what is exalted is not the piece of the cross, which is actually a means of a heinous penalisation for criminals. What is glorified is not hapless suffering. What is eternalised is not the helpless defeat of a just man at the hands of injustice and corruption of values. Cross is not a dead end of misery, but the threshold of glory. Cross is the greatest challenge and battle against human fragility and falsity. 10. Cross is the clearest testimony of God’s love, which shoulders our burden so as to relieve us, which empties itself so as to fill us with God’s abundant grace, and which dies so as to give us new life. Cross is that Breath of love: It is in love, God breathed His own life into us, He continued to breathe His love upon us all throughout his life, and in love, He breathed his last. He loved us to the end of His breath. Cross shows the heights to which true love, and that is God’s love in Jesus can reach up to. Cross testifies to what depths the deepest love of God can stoop into. 11. Cross bearing the crucified, symbolises the conviction and commitment, courage and perseverance, love and sacrifice of Jesus to the end and without end. Cross is not a dark defeat, but a bright feat of immense love. Cross is not a sign of misery, but a reign of glory. Cross is not a mere ignominy or agony wreathed in suffering, but a symphony and epiphany of salvation, clothed in self-offering. Cross is the greatest testimony of God’s solidarity with the human predicament – God’s caring, sharing, and bearing to the extent of daring even death. 12. Cross with the crucified, is an Ignition of inspiration and urge, instilling courage and energy, to numberless souls who offer their life to God and suffer for God and good. Cross is also an ever-flowing spring of comfort and hope to all those simple and innocent hearts who seem to undergo unjust and undue suffering, so as to accept, bear, and move ahead in surrender and renewed strength 13. Today then, what does the cross mean to us? What does it tell us and call us for? It is not enough that we venerate the cross, kiss it, wear it or keep the crosses everywhere. Cross means much more than that. Cross means taking a stand for Christ, for his values, for the Gospel. Cross means standing for a cause. But the cross cannot be isolated from the Crucifix. Therefore Cross calls for a relationship, passion, intimacy, loyalty, and commitment to the Crucifix. It is about defending a cause, representing a person, a question of perseverance and loyalty. Cross means facing the consequences, and enduring suffering for the sake of Christ and his values. 14. In line with the holy bishop Fulton J. Sheen, the cross is a call to be vertical-oriented, heaven-oriented people. A cross is created when a horizontal bar is placed against a vertical bar. In other words, whenever our will is placed against the will of God, a cross is formed. Therefore, the cross constantly invokes us to put the will of God above and against self-will and self-interest. 15. In the light of the affirmation of Saint Paul, "Christ the Crucified is an obstacle for the Jews and a folly for the Gentiles, but for us, the believers, Christ is the Power and the Wisdom of God", the cross becomes a call to be a "contrast" "people. We live in a world that is too permissive, where every false thing is allowed, justified, and even promoted, in the guise of modernity, change, and fashion and reading the signs of the times. Let us pray that we may be dead to sin, and alive to grace! Today let us impress this love within us. Let's focus on this fire of passion and burn with the same. EASTER VIGIL, 19 APRIL 2025, HOLY LITURGY REFLECTION Focus: Light that is radiant and refulgent dispels the darkness that is stagnant and repugnant. Easter Night is the greatest night of victory We heard in the betrayal story of Jesus by Judas Iscariot, it was night and Judas left the company of Jesus at the last supper table. That night symbolised darkness, the reign of Satan. But now the Easter Vigil is a night by contrast. It is no more a night of darkness, but a night where true and full light penetrates. Easter night is a night where the faith-people and faithful people “pass over” from slavery to freedom, from fear to assurance, from sorrow to joy, and from death to life. Easter Night celebrates Christ as our Light. Jesus dispelled the dark shadows of sin because he is the “Light of the world”. The greatest message and confirmation of Easter is that Jesus our Lord is a living God. He lives. He lives on. He is alive. The Lord who was crucified and died on the cross and was buried was not finished in the tomb, he had not disappeared into the layers of earth, he was not lost in the past, and he was not confined to history as a memory. He conquered death, he rose from the grave, he broke the chains of death, and he defeated the forces of Satan and evil. He reigns forever in heaven with power, and glory, as God without end, as eternal God. While Easter night celebrates Christ as our Light, it also confirms our vocation as the children of Light. With The Resurrection of Christ, darkness no longer has a hold on us. We are lit, we are enlightened. We walk firmly on the road of Light. We live in the light, we do the works of light. So, We are called to always keep the light on – the light of energy against weakness, the light of courage against discouragement, the light of trust against despair, the light of sincerity against falsehood, the light of integrity against hypocrisy, the light of sensitivity against indifference, the light of humility against pride, the light of optimism against pessimism, the light of forgiveness against resentment, the light of reconciliation against retaliation, the light of generosity against avarice, the light of goodness against evil, the light of grace against sin. This is what the Word of God in Colossians 5. 8-11 reminds and exhorts us: “You were once in darkness, but now you are light in the Lord. Behave as children of light; the fruits of light are kindness, justice, and truth in every form. You yourselves search out what pleases the Lord, and take no part in works of darkness that are no benefit; expose them instead”. Very clearly we are told to keep away from all evil, which is darkness. We are to please the Lord, behaving as worthy children of God and light. We must bear witness as Easter people by bearing abundant fruits of light in living a kind, just, and truthful life. That will be a real and excellent Easter. The risen Lord will give us new strength. He raises our strength which is often dull and reduced. EASTER SUNDAY, 20 APRIL 2025: HOLY LITURGY REFLECTION Focus: Our Lord risen is the Fount of Life. Death and evil have no sway over him. He is the conqueror and victor 1. Easter, the celebration of the resurrection of Christ is the greatest testimony of Life. God is life, and our God is a “living” God, the Emmanuel, God-with-us. No power of Satan, no fetters of death, no forces of evil, no closure of the tomb, can restrain him from rising, or separate him from living with us. He lives with us forever, because he is Life and ever alive. His rising assures and comforts us that sin and death have no power over him. Evil seems to have a loud and mocking laugh over good, but that is only short-lived. The Final smile is of God and of good. 2. Thus the Easter Feast is truly a Victory Day. It is not something peripheral or superficial. It is not just God’s victory over Satan, not just Saviour’s victory over the Evil one, not just the Holy Spirit’s over the evil spirit. It is not a “personal score” that is settled between God and Evil. But something fundamental and foundational, crucial and essential. 3. The victory of Easter involves the whole creation, the whole humanity. It touches upon the whole life, the whole person, the whole destiny. It is a comprehensive and holistic victory. It is the victory of all of us. It is the victory of our faith. It is the victory of good over evil, of love over hate, of mercy over violence, of benevolence over condemnation, of humility over arrogance, of patience over fury, of altruism over egoism, of generosity over greed, of sharing over accumulation, of giving over grabbing, of detachment over clinging, of nobility over fragility, of forgiveness over revenge, of loyalty over disloyalty, of stability over instability, of conviction over compromise, of authenticity over duplicity, of integrity over guile, of truth over falsity, of the spiritual over the unspiritual, of the above over the below, of light over darkness, of life over death, 4. Thus, in this victory of God’s life over the death imposed by evil, first of all, we have the greatest comfort and encouragement that God never leaves us. God who rose to life, will not allow any forces, any pressures that stifle and choke life, that diminish and destroy life. It is true that many times, in our society, in our times, in our lives, evil seems stronger than good. Wickedness and insincerity seem more advantageous, while goodness and honesty seem to be boring, tiring, and useless. In those situations, one can easily feel that entrusting oneself to God and dedicating oneself to good, is useless. One feels that it is better, safe, and advantageous to follow the world, to walk according to the wind, and to compromise with evil and false values. 5. Precisely in those moments, we must turn our gaze on to the cross, and to the crucified Lord. The battle he made to the end, in confidence, courage, and perseverance, is never useless. Trust in good, trust in God is never wasteful. The struggle of the good is only temporary. There is no defeat, there is no fall, there is no loss, for those who trust in God and walk in good. The last victory is always of God, and good. Clouds will not be permanent in the sky but only for a while. The darkness will not be long forever but the light of the Lord shines. Good Friday, darkness, and pain are only for a few hours. But the glory, the joy of the resurrection is forever. 6. Jesus asks Mary Magdalene weeping at his tomb, “Woman, why do you weep?” (Jn. 20.15). Yes, the same question is posed to each one of us, especially to those who feel down and let down, those who despair: “My brother, my sister, why do you weep? Why do you lose your heart? Am I not with you? Have I not walked the way of the cross before you and for you? Will I not walk with you now? Will I not wipe away your tears? I died for you and rose for you, to be with you forever. Trust me and live with me. Peace and joy shall be yours.” 7. Let the risen Jesus constantly raise our fallen spirits toward heaven, toward what is high and lofty. Therefore we pray that the risen Christ constantly resurrects us, and raises our lowered spirits towards heaven, towards what is high and noble. 7. Let us become “living temples” and not “empty tombs”! Let us constantly die to sin and rise up from our fallen state, rise up from our dissipation, and live to grace. Let our daily life be a daily resurrection giving us a foretaste of that final resurrection.

FIFTH SUNDAY OF LENT 25

06 APRIL 2025: 5TH SUNDAY LENT: ISAIAH 43. 16-21; PHILIPPIANS 3. 8-14; JOHN 8. 1-11 Focus: There is a mountain of difference between God’s way of acting and human’s. God never judges or condemns but humans are so eager to do so 1. One grievous malaise of our society is the spirit of judgment, accusation, and condemnation. Many are so eager to judge, accuse and condemn others so unjustly, uncharitably, and disproportionately. A sense of righteousness and morality is good and needed. Certainly, we cannot take lightly the wrongs or justify them. A permissive tendency to allow and even glorify the immoral is another extreme. 2. But the whole problem is a spirit of double standards, one for oneself and the other for others. People become so lenient and indulgent towards their own wrongs but so exacting and condemning towards others’. They rashly and severely condemn others but conveniently and hypocritically condone themselves. They label others as sinners while they project themselves as saints. 3. The people of Jesus’ time especially the Pharisees and scribes were this type. They impose and apply rigid laws over others but are evasive toward themselves. They catch a woman in adultery and present her to Jesus to sentence her to death by stoning as per the law. Their intention was very clear. It was not because they wanted Jesus’ judgment but rather to trap him. 4. The law is very clear and if Jesus adheres to it, then they can question his clamour for mercy. How can he preach so much about mercy and compassion but say, stone her to death? But if he says, let her not be punished but be left free, then they can blame him for defying the law. How can breach the law but claim himself to be a religious man which is essentially law-abiding? In either case, Jesus will be caught on the wrong foot. 5. Jesus states “Let the one who has no sin throw the first stone”. What divine wisdom! What a condescending mercy of God! The point here is not permissibility toward sin. Jesus in no way shields sin or dilutes its gravity. If it were so, Jesus would not directly ask the adulterous woman, "sin no more". He does not tell the people, It is okay, leave her; he does not also directly defend her, questioning, who does not have sin. 6. He directly appeals to their inner conscience. He urges them to self-focus and self-discovery. He confronts their mentality of double standards. He puts them in the face with their own sinfulness and thus their own culpability. They are so eager to punish the woman. But what about themselves? Do they not look at themselves? Do they not think of their own sin that deserves similar punition? 7. Jesus brings to light forcefully the unconditioned mercy of God that goes beyond measures. He is a God who does not count the quantity of our wrongdoing. Sin may abound but His mercy superabounds. He is a God who promises through the prophet Isaiah 43. 16-21: Behold, I am doing a new thing; I will make a way and give water in the wilderness, rivers in the desert to give drink to my chosen people. 8. God is offering the bounty of His mercy and invites us not to sin anymore from now on. So what does this imply? As God says through the prophet: Remember not the former things, nor consider the things of old. Do not be weighed down by the faulty past. Start anew. 9. Imitate St Paul and count everything as loss because of the surpassing worth of knowing Christ Jesus our Lord. Count them as rubbish, in order that we may gain Christ and be found in him. We share in his sufferings so that we may also obtain the glory of the resurrection. We shall forget what lies behind and strain forward to what lies ahead. Direction: Like St Paul, let us resolve: I press on towards the goal for the prize of the upward call of God in Christ Jesus. Let us surge ahead with the power of God’s forgiveness to live a renewed life (REFLECTION 2 FROM 2021) Today’s Word of God invites our attention to God’s merciful intervention in human life. Especially in situations of accusation, judgment, and condemnation, in situations of ‘no other way’, in situations when we feel that we are lost and no one can save us, in such situations, God enters and reverses the whole course of things. In the gospel, an adulterous woman is accused, judged, and condemned. The main issue is not so much innocence or wrong. The whole focus is on God intervening in our difficult and desperate times. And he is always merciful and never condemns anyone however sinful one is. That is why in the gospel Jesus rescues the adulterous woman from stoning by the crowd. He forgives her and changes her life. The question is not the sin of the woman to be punished, but each one's sin to be realized and judged. The end is not condemnation but transformation. The purpose is not the termination of the sinner, but the elimination of sin. Jesus says, "Let one without sin cast the first stone on the woman". This is a clear call for this self-focus and self-discovery. This will lead to genuine repentance and conversion, and this leads also to empathetic forgiveness and charity. It is not leniency or compromise concerning sin and wrong, it is not minimizing it or justifying or defending it. He does not tell them, not to stone her; and this implies that sin is certainly culpable and punishable. He sends her away, commanding her not to sin anymore. This indicates clearly that sin is certainly grave and detestable, and therefore must be avoided and overcome. Direction: Let us keep aside our hypocrisy to project ourselves as just and blame others as sinful. We must remember that righteousness is different from self-righteousness. Ultimately it is God who judges us

FOURTH SUNDAY OF LENT 25

FOURTH SUNDAY LENT, 30 MARCH 2025: JOSHUA 5. 9a, 10-12, 2 COR 5. 17-21, LUKE 15. 1-3. 11-32 Focus: Repentance, return and renewal are the key ways for a changed and transformed life. Such a life is the best testimony for true faith and discipleship 1. The gospel of the day presents before us the parable of the prodigal son. This is very popular and familiar. Three figures stand out, namely, the father, the younger son and the elder son. The younger son is the central figure because of his repentance, which is the key theme of holy lent. However, the other two too are very significant. All the three teach us some fundamental life-lessons. 2. Contextually, the father in the story refers to God the Father; the younger son refers to the gentiles and all the despised and the sinners that include the Samaritans, prostitutes, and the tax collectors; the elder son refers to the Jews, the chosen people. The Jews had great contempt toward all the non-Jews and condemned them. But, Jesus elevates them over and above the Jews. 3. Practically and existentially, the parable is not just a historical story. This is a living story. It is our own story, each one’s. The father is God the Father; the elder son represents all the self-righteous, the so-called holy and religious people. The younger son represents all those who are fragile and wayward. 4. From the part of God, His loving mercy is never tired or fed up with us. He never abandons us. He always loves us and waits upon us to repent and return. He is ever ready and eager to receive us into His arms and embrace us. He does not wait to chide us or question us or penalize us. For Him, it is enough that we realize our deviations and repent and return to Him. He celebrates our return and restores us to the original dignity. 5. Most of us may resemble the prodigal son. Like him, our fragility leads us to prodigality. We want to go away from the Father and His house. We reject His love, relationship, counsels and guidance. We have a sense of false freedom, we feel suffocated and restricted. Many times, we want to be totally free to do whatever we like and prefer. 6. Like the prodigal son, we too let ourselves loose. We fall into unnecessary and unworthy interests and pleasures. We squander away our resources, money and energies on vain and harmful aberrations. We lower ourselves into undignified piggy situations. 7. While this “falling” takes place in any one’s life, what is important is that we also “rise up” like him. This needs a sincere realization and repentance, return and reconciliation. We need to be anguished over our prodigality, our faltering steps. We must rise, retreat our steps, reunite with the Father, recognize our unworthiness, reconcile with Him and thus regain our lost dignity. 8. In this context, we must consciously guard against the ‘elder son’s syndrome’. He suffers from a self-righteous attitude. He regards himself as a righteous and loyal person. And he disregards his brother as a loose immoral. He disowns his own younger brother and so distances himself. He does not even want to address him as his brother. He protests before his father, “This son of yours has devoured everything" (Note! He does not say, “this brother of mine”). His attitude and relationship with his father is also very wrong. This is evident in his grievance against his father: “all these years I have been working like a slave…” Direction: A son is not a slave. A son does duties out of love and freedom and not out of slavery or servitude. Only in repentance and renewal, we find our true belongingness to God (REFLECTION 2) 1. The story of the prodigal son is very familiar to all, and thus there is also the tendency to take it for granted. First of all, it is not a mere story of an individual, of the past. Rather, it is the story of each of us, and is a present, ongoing story. It reflects everyone in our basic human fragility, frailty and vulnerability, as well as the capacity for nobility to rise above. There is an inherent tendency to be prodigal, but also a strong drive for renewal as well. 2. Thus we can trace two movements in this whole journey of the prodigal son: a downward movement leading to ruin, and an upward movement leading to restoration. While the downward sliding is due to the human weakness that always surrounds us and waits to pounce upon us to strike us down, the upward soaring is due to the divine benevolence and strength that also super-abounds in us and shields us and is eager to lift us up. The prodigal son’s fall and rise symbolize our fallibility and conversion, and his restoration confirms God’s condescending mercy and forgiveness, and an indulgent and positively prodigal generosity of the Father, symbolized in the father in the gospel. 3. The repentance and conversion of the prodigal son was made possible, certainly due to the deep awareness of the misery of his fallen condition, but also due to a profoundly piercing and anguishing consciousness of the surpassing love of the father. This makes to us very clear that a true repentance is possible, deep and durable, only when there is an authentic anguish at causing immense pain to the Father. Awareness, acceptance and encounter of human fragility and divine nobility will result in human repentance, divine forgiveness, and regain of the lost human dignity 4. Now coming on to both the movements, the whole story can be presented in a series of alphabet R: the downward comprises Resent, Refuse, Reject and Ruin, and the Upward comprises Reflect, Remind, Recall, Realise, Repent, Resolve, Rise, Return, Rekindle, Reconcile, Reunite, Regain and Rejoice 5. In the downward movement, we see that the prodigal son resents any good, any advice, admonition and guidance that is proposed to him, refuses to take heed and to make amends, and thus rejects all the dignity, the freedom, the closeness of being the son to the father in the house, and opts to ruin himself, by dissociating and distancing himself from the house and the father. This ruinous condition can be amply clarified in reflecting a little in detail on his “piggy” situation: in his pathetic and deplorable condition of misery, he is not only among the pigs, not only works with and for them, but also becomes one of them; he becomes like them, and no different from them 6. It is worthwhile for us to see how this piggy situation prevails over us as well, in so far as we too embody the same qualities of a pig: dirty, smelly, noisy, lazy, does not realize the value of what is valuable, is led by the mob mentality, stubborn, aggressive and reactionary, quarrelsome and fighting, always stoops down, unsteady running after any pig, and swallowing anything indiscriminately. How often do we dirty and soil ourselves, by unclean thoughts, words and actions? How often do we spread around foul smell through our ill-placed words and deviated motivations? How much do we resent silence and interiorisation, eager to be noisy, and also intimidate and bulldoze others by big mouths and damaging speech? How often are we so slothful, and thereby neglect our duties, and also obligations and promptings of charity? How often are we negligent and indifferent toward what is sacred and precious? How often do we become so impulsive and indecisive, easily misled and carried away by the mob mentality? How often are we adamant and obstinate, sticking to our own ideas and opinions, refusing to be flexible and accommodative? How often are we resentful and violent in our attitude and approach? How eager are we often to react and get into conflict? How often do we stoop down so low and below, remaining earth-bound, succumbing to lesser urges and interests? How much we can be so unstable and unfaithful in our relationships and friendships, being flirting and frivolous? How often do we willingly devour so indiscriminately and unwisely, any rubbish and harmful that is present and presented to us? Is this not the “pig” nature in us? 7. The story of the prodigal son becomes a worthwhile and memorable one, because he does not stop with the downward movement, but sets upon the upward movement. He reflects on his piggy situation. He reminds himself of his past good times. He recalls the past glory in contrast to the present misery, the past abundance in contrast to the present scarcity, the past freedom in contrast to the present slavery, the past dignity in contrast to the ignominy, the past closeness with the father in contrast to the present distance. He clearly realizes that he has made the greatest blunder. He deeply repents, being pierced in the deepest recesses of his heart, that he “broke his father’s heart”, “sinned against his father and the heavens”, and that he is “no longer worthy to be the father’s son”, and so deserves “only to be counted among the father’s many servants”. He resolves to make repairs. He rises, not only physically but also from his fallen condition. He returns to the father, retracing his steps to where he came from, and being directed back to the father. He meanwhile rekindles within, that lost fire of love for the father. He gets reconciled with the father. He is reunited with him concretely and directly. He is restored to his original dignity and relationship and thus he regains what was lost. All this results in a true rejoicing and celebration. Can we too make this upward journey? How long do we want to be content with the ruinous downward journey, stooping to sin and steeped into it? Can we raise ourselves and rise up and regain our lost dignity and communion?

THIRD SUNDAY OF LENT 25

THIRD SUNDAY LENT, 23 MARCH 2025: HOLY MASS REFLECTION EXODUS 3. 1-8a, 13-15; 1 COR 10. 1-6, 10-12; LUKE 13. 1-9 Focus: Repentance is the soul of the holy lent. It is both the condition and the sign of the true following of the Lord. It also becomes the criterion for God’s judgment 1. “Unless you repent, you will perish”, warns Jesus in today’s gospel. He repeats this twice, in reference to those Galileans killed by Pilate and those killed under the tower in Siloam. Thereby, he makes it clear that all those who commit sin and do not repent will meet a similar fate. Lack of repentance will expose us to God’s judgment. 2. Here the point is not that God judges and punishes us; rather that we must repent and change our lives. So the focus is not punishment and destruction but repentance and saving life. In fact, there is no true discipleship without repentance. 3. Jesus begins his public ministry with the call to “Repent”: “Repent, for the kingdom of heaven is at hand” (Mt 4. 17); “The time has come; the kingdom of God is at hand. Repent and believe the gospel” (Mk 1. 15). 4. The call for repentance forms the crux of Jesus’ redemptive mission: “I have not come to call the righteous, but sinners to repentance” (Lk 5. 32). And there are several strong calls for repentance all through Jesus’ teachings (cf. Lk 11. 32; Lk 10.13; Lk 17. 3-4; Acts 20.21). And today’s warning fits into this context. 5. But what is this repentance? The basic sense 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”. 6. But it is not just that, and goes further. True repentance is not a mere passing feeling sorry for the wrong. It is not a disturbing sense of remorse. Repentance is not a depressing sense of guilt. Guilt and remorse are negative while true repentance is something positive. 7. True repentance is elevating, relieving, and assuring. True repentance is deep anguish and pain, over a life of inadequacy, offense, and deviation, against God and others. It is a deep stirring within, being touched to the core, and struck with deep anguish over one’s own sinfulness. 8. Repentance is an about-turn of a whole way of living, in determination and dedication. Repentance opens up a radical change of life, both in spirit and in action. Therefore, 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”. 9. This turning to God implies a profound encounter with God as Moses had at a burning bush in Exodus. It is personally experiencing the living God who reveals Himself as “I am who I am”. Our God lives not only because He has existence as His very essence. 10. But He lives in the lives of His people. He intervenes in their lives. He makes them live because He lives. How He is present and acts in the lives of His people is conveyed by some strong and personal verbs that God utters. 11. God declares: I have seen their affliction; I have heard their cry; I know their sufferings, and I have come down to deliver them and to lead them to the Promised Land. Therefore, true repentance makes one personally experience this intervening and liberating, and restoring love of God. 12. This personal experience of God forms the foundation for repentance. And a converted life becomes the test and testimony of repentance. In the light of the gospel, this effect is nothing but a fruit-bearing life. If we are truly repentant, then we must become productive and bear abundant fruits. Repentance without fruits will be a contradiction! Direction: Awareness of God’s love, one’s own sinfulness, and a changed fruitful life are the ways and signs of a true repentance

SECOND SUNDAY OF LENT

SECOND SUNDAY LENT, 16 MARCH 2025: TRANSFIGURATION Focus: Glory is our destiny and transfiguration is the way. Misery is not a resident fact but only a temporary ‘parking lot’ 1. Jesus is transfigured on Mount Tabor in the presence of three of his disciples. His face and clothes glow so bright and radiant. This indicates that his glory is total, both interior and exterior. The experience of divine glory is so relishing, as Peter exclaims: “it is nice to be here; let us make three tents”. 2. The event of Jesus' transfiguration is a manifestation of his original divinity, identity, and glory. But it is not to display his glory, not to impress his greatness upon the three disciples. It is not self-directed, seeking self-glory. Rather, it serves as a fount of hope that prepares and strengthens the disciples, who will face the disgrace of the cross and death of their master in near future. 3. The transfigured glory of Jesus illuminates 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. It is not a fate of misery and damnation but a destiny of glory and salvation. 4. Thereby when faced with the ignominy of cross, let them not be shaken or shocked; let them not be dissipated or frustrated. Let them not be stuck with cross and death, but rather let their focus go beyond to the glory and eternity. Behind and beyond the disfigured crucified, one should see the transfigured resurrected Lord, re-vested with the original heavenly glory. 5. 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. 6. Jesus’ transfiguration points to our own transfiguration, being adorned with divine glory. It is an indicator, a forecast, and 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. Misery is not an absolute fate. 7. Glory is our eternal destiny. Transfiguration is the ultimate and definitive experience. The transfiguring experience must trigger us to direct our focus, beyond the temporary upsets of the cross, to the eternal upheaval of resurrection. 8. This is possible only through a constant integral transformation of our both interior and exterior. In other words, it is a call for a constant REINVIGORATION of our original identity of being God's image and likeness. 9. 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. Sin disfigures us, depriving us of our original beauty and dignity of being God's images. But, grace through Jesus transfigures us, restoring to us that lost light and radiance. 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. 11. Thus real transfiguration lies in a 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 ambience 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. 12. Transform and glorify life, wholly and fully. Change the interior, indicated by the change of face, which is the index of the interior. Change the exterior, indicated by the change in clothes. 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 heart, our life, brighter, with more hope and more renewal. Direction: When frightened by the adversities of life, let us not lose heart or hope. Let us turn to the transfigured Lord and strengthen our faith. Let us be confirmed about our own transfiguration and thus deepen our hope

Women's day 25

08 March 2025 - BLESSED WOMEN'S DAY! "Angels walk on that land where women are respected". Thus our sacred Scriptures teach us. The quality and greatness of a culture can be measured on the basis of the value and progress of women in that society. Women are part of shaping the world and even our lives. God gave the first man, Adam, a woman named Eve, to walk beside him as his equal partner. From the beginning of our lives, it is a woman who carries us in the womb for months and then spends decades of her life taking care of us. Yes, this must be a day of reawakening and rededicating. We must bow our heads in deep veneration for a woman for her incomparable greatness, her role and her value in our lives, families and society. A mother, a daughter, a sister, a friend, a guide, a mentor, a philosopher, a companion, a teacher, a motivator, a mobiliser – oh, what all roles she plays! Is there any role that is left out? Let us celebrate their achievements and contributions to the society. Many women created history as the first women in various areas of life. It may be the first space lady, the first queen, the first woman prime minister, or the first truck driver. It is an opportunity for us to honour and recognize the tireless efforts and selfless services that they render to society. They bring glory and laurels to whichever sphere they are in and whichever task they take up. A woman’s touch always adds a “touch of grace” to whatever she lays her hand on. Thanks to God and some dedicated souls, we are certainly moving away from a culture of violence and discrimination against women. Let us continue to march ahead in promoting more dignity and opportunities for women. The true liberty of a woman is when a woman becomes the "wow" of man, the "awe" for man, the wonder factor, blessing for society, and not the "woe" for man or society. Being a woman is not womanism or feminism or liberalism in undue modernism or exhibitionism. It is a matter of "feminality", where tenderness, patience, care and joyful self-giving reign supreme. Let us salute our hallowed women. Let us seek pardon for our sacrileges in violating their godly dignity. Let us rededicate ourselves to journey together as genuine men and women. A true celebration of women's day is that we gratefully recognize, devotedly respect, heartfully appreciate, humbly venerate, ardently promote and committedly emulate the nobility of "feminality", the inviolable and irreplaceable role and value of a woman. Today let us remember all women and salute them with love and veneration, for being beautiful women to us. . May God bless us all! Happy Women's Day!

FIRST SUNDAY OF LENT 25

FIRST SUNDAY OF LENT, 09 MARCH 2025: DEUTERONOMY 26. 4-10; ROMANS 10. 8-13; LUKE 4. 1-13 Focus: The greatness of Christian life is not to have temptations at all but to face them, to fight them and overcome them In today’s gospel, we have the episode of the temptations of Jesus. They are three. They take place in the wilderness. They happen after forty days of fasting and prayer. And soon after them, Jesus begins his public ministry. We can pick up different indicators from this temptations narrative. One indicator: Temptations are willed or allowed by God. They form part of human life and divine mission. For we are told that Jesus was led by the Spirit to be tempted. Therefore, temptations are quite real in everyone’s life. No one is exempted. One need not feel guilty or ashamed of them. In the light of St Francis de Sales’ teaching, what makes one blameworthy is not having or getting temptations but entertaining, indulging in them and consenting to them. Second indicator: Jesus is in full solidarity with our human struggle. The fact that even Jesus himself was tempted shows that God partakes in the struggle of human fragility. He became one like us in everything except sin. Jesus is sinless and remains so. Yet this does not exempt him from the struggle to remain sinless. As divine, he is sinless. But as a human, he had to confront the assaults of the tempter. This is what makes him praiseworthy: he remains sinless even amidst a sinful situation. This makes both his divinity and humanity more convincing. His divinity shines amidst humanity and his humanity shines amidst divinity. Third indicator: the temptations of Jesus are summary temptations. This would mean, they are not necessarily literally happened temptations. We are not sure whether Jesus was factually tempted to change stones into bread, to worship Satan to gain the whole world or to jump down from a height. Rather, they summarize the whole life struggle of Jesus. There were always temptations to use his divine power for self-interest, to test God and to seek worldly riches and powers. Fourth indicator: the temptations of Jesus are allusive to Israel in the OT (cf. Deut 8.3; 6. 13, 16). The first temptation about food alludes to Israel in the desert, how they grumble and complain about food and drink. The second temptation alludes to how Israel was allured by the world, the material possessions and false gods time and again. The third temptation alludes to how Israel adamantly tests God in spite of all his numerous mighty works. Fifth indicator: the temptations of Jesus are suggestive and indicative of our own temptations. In a simple way, the temptations of Jesus can be categorized as physical, material and social. The temptation to change stones into bread, eat and thus satisfy the hunger indicates our frequent temptation for the physical things, like food and drink, physical pleasures, and easy and temporary gratifications. The temptation to worship Satan and gain the world, its powers and riches indicates the temptation for the material things and powers, the constant allurement for money, possessions and domination. The temptation to jump down from the height and remain unharmed indicates our temptation for name, fame, and popularity through shortcuts. Sixth indicator: the crux of temptations is self-seeking and self-glory. In each of the three temptations, there is seeking self-interests and self-glory. It is in terms of physical satisfaction, material accumulation and social recognition and domination. So often we are assaulted by these temptations. Just one glance is enough. We can easily see how these three temptations are ruling high. Flesh, power, money and cheap glory dominate today’s world and the church is no exception. What then are the remedies? Follow the way of Jesus. Let the spiritual sublimate the physical: “Man shall not live by bread alone but by every word that comes from the mouth of the Lord”. Let loyalty to God surpass worldly allurements: “You shall worship the Lord your God alone”. Let the trust in God overpower the tendency to test God: “Do not put God to test”. Direction: In a life that is constantly attacked and even inflicted by temptations, let us arm ourselves with the weapons of prayer, fasting and charity. They help us to cling to God, to be self-restrained and unselfishly self-giving (REFLECTION 2 ON TEMPTATIONS OF JESUS) 1. The question of temptation is not centred on the number, sequence or time of temptations. What is most important is that Jesus also was subjected to temptation and hence, the temptation is a human reality, part of human life and fragility. To be tempted in itself is not wrong, and we need not feel uneasy or ashamed of being tempted, as some do. But what to do? How to face? This is what matters. 2. According to St Francis de Sales there are three phases in every temptation; proposal, entertainment and consent (yielding to). The temptations of Jesus would be the model/sample of temptations. The devil knows how to play with human psychology (the ego). He provokes the false self-pride, challenging, "If you are Son of God". The three temptations are rather surface level with more basic underlying inclinations First Temptation Two underlying temptations: 1) Using God-given power /gifts for lesser motives, self-interests, mere material/physical 2) Giving priority to the material/physical over the spiritual Our task is to confront and overcome the temptations as Jesus did: 1) Refuse to use the God-given talents for lesser gains. Jesus does not use his divine power to satisfy his hunger, to bring out physical satisfaction. He is hungry, and it appears perfectly legitimate to use his power to alleviate his hunger. But Jesus makes discernment among the priorities. He discerns that it is not worth using his higher power for something lower. 2) Give priority to the spiritual (Word of God) - man does not live by bread alone. What nourishes a person is not the material but the spiritual. How often and how easily we use our God-given talents, capacities and resources, for self-interests or wrong ends or lower motives or shallow profits! How many times we readily give more importance to the physical and material concerns, over and above the spiritual! Second Temptation Underlying temptations: 1) The temptation here is to dethrone God from one’s heart, from the centre of life 2) To be disloyal to God (defection) 3) Pressure/attraction of material/worldly riches, power, position 4) Short-cuts (Jesus was to win/save the world by the way of the cross) How Jesus overcomes these temptations: 1) He ever enthrones God, only God at the centre: Nothing can be on the throne, can be at the centre, nothing can replace God on the throne of heart; Only God is the master and Lord. All worship and all serving/surrender to him alone 2) No being dominated or carried away by the worldly allurements and enticements 3) No disloyalty and no defection; never failing, ever faithful to God, come what may 4) No short-cuts for achieving the goal of salvation, but only through the loyal way, the way of the cross As disciples, we also pass through the same road when we are tempted to dethrone God or to take shortcuts for achieving some good. But in the face of some difficulty or adversity, some testing and trying time for the sake of faith or good, how easily we fail in our patience and perseverance! In the face of some worldly gain and immediate advantage, that is clearly contrary to our loyalty to God and Christian values, how fast we succumb to defection, without a prick of conscience or justifying our infidelity in the name of human frailty? When assaulted by some self-gratifying temptations, how easily do we yield and indulge in them? In our family life or work life or personal life or social life, in our plans, decisions and actions, how often do we deny God the central and primary place, but make money or worldly concerns very central? How often do we compromise on God's ways and values, for the sake of some momentary or monetary gains! Third Temptation The underlying temptations: 1) Test God, 2) Show/display power, 3) Craving for recognition/cheap popularity; seeking self-glory Jesus confronted these temptations and overcame them: 1) Trust God 2) No making show/display of power 3) No craving for recognition but humility; only seeking God’s glory Very often we want and pressure God to act quickly in our favour, to grant us favours. We want Him to work wonders and miracles. We want Him to intervene immediately and spectacularly. If not, we easily become impatient, dissipated and also shaken our faith. It is not sure, when people pray, whether it is asking Him to do our own will and plans, or surrendering to His holy will. How many of our intercessions and petitions are directed mostly to temporary, temporal and material benefits and worldly gains? How many of us really pray for growth in holiness and goodness, in virtues and values? How often do we use even the spiritual occasions for self-projection and self-promotion?

EIGHTH SUNDAY OF THE YEAR C

EIGHTH SUNDAY: 02 MARCH 2025: SIRACH 27. 4-7; 1 COR 15. 54-58; LUKE 6. 39-45 Focus: The life of a follower of Christ is a life that must be different from the life of the world. It is a difference in the quality of character and in the way of living. Today’s Word of God presents us with a series of contrast pairs. In this way, we are directed on how to live a life worthy of a disciple. These contrast pairs are perishable – imperishable, mortal – immortal, death – life, defeat – victory, blindness – sight, trunk – grain, bad tree – good tree, bad fruit – good fruit, evil person – good person. The message is simple and direct: follow the positive and correct set of contrasts and you will live well and obtain victory and reward. First, focus on the imperishable: We are destined for the imperishable. Therefore, amidst all the perishable that surrounds and misleads us, we must keep our attention on the imperishable. We must always be clear and not confused, discerning wisely and not erring recklessly, well-oriented and not disoriented. In a transitory world, everything that belongs to the earth is perishable. Only God and His grace manifested in faithfulness and goodness are imperishable. Be guided by immortality: While the contrasting pair, perishable - imperishable can refer to the earth and the world in general, the contrasting pair mortal - immortal refers specifically to our human reality. As human beings, we are mortal. This body is subject to death and decay. But we are destined for immortality. This reminds us of our immortal spiritual existence. It is not a dichotomy between the mortal body and the immortal soul. Rather, it is an invitation to create a harmonious blend. It is a blend in which the spiritual sublimates, regulates and ennobles the merely physical. We are "spiritual" and destined for immortality. Strive for Victory and Life: Focusing on the imperishable and immortal, we fight against all the forces of death. We will be determined to defeat the enemy and achieve victory. The enemy is strong. The forces of death manifest themselves relentlessly in the forms of hatred, aggression and violence. But nothing will hinder our march for life in eternity! Purify and magnify your perspective: God hates judgment but blesses understanding and empathy. Many suffer from double standards, one for themselves and one for others. They are so eager to blame others for the dot in their eye, while ignoring the big log in their own eye. Be good and share good: We are called to be good people and not bad. This implies that we grow as good trees that bear good fruit and not bad trees that bear bad fruit. A good tree must bear good fruit! Be a discerning guide! We are called to lead others in the way of the Lord. But for this, first of all, we must know the way ourselves, see the way and walk the way. Otherwise we will be like guides who lead the blind. Direction: Faithfulness and fruitfulness make us worthy disciples. And these are the ways to become like the master, to resemble him. He who does not follow the master, cannot resemble him!

GOLDEN AND SILVER JUBILEE MASS INTRODUCTION

GOLDEN AND SILVER JUBILEE CELEBRATION (22.02.25) “Praise to You, O Lord, for our 25/50 Years of Pilgrimage in Faith, Hope, and Love” A very good morning to you, Your Grace, Archbishop Anil J.T. Couto, the main celebrant of today’s Holy Eucharist, our Parish Priest Rev. Fr. Periyanayagam, all our concelebrating priests from various dioceses, all the religious brothers and sisters, esteemed family members and friends of our Jubilarians, and all the faithful gathered here. On behalf of our Provincial Superior, Rev. Sr. Matilda George, I extend a heartfelt and joyous welcome to each one of you! Today, we the cfmss family of St. Francis Province, Delhi, stand in awe of God's abundant grace, as we celebrate the Golden Jubilee of Sr. Ancy Parayankarayil and Sr. Lydia Joseph and the Silver Jubilee of Sr. Anice Nadumparambil, Sr. Mercy Attarackal, Sr. Shalini D’Souza, Sr. Rani Anthony Samy, Sr. Vineeta Pachapathickal, Sr. Chitra Michael and Sr. Amala Francis. Their journey of 50 and 25 years have been a sacred pilgrimage—a walk of faith, a testament of hope, and an offering of love. To embrace a vocation is to say ‘yes’ not just once, but every single day. A ‘yes’ that is whispered in moments of joy, and in silent nights of prayer. A ‘yes’ that surrenders to God’s will, through sunshine and storm, through certainty and unknown. And today, dear Sisters, your lives speak louder than words—proclaiming that He who calls is faithful. Jubilee is not just about looking back—it is about looking within. It is about recognizing the unseen hands that have lifted, the unseen grace that has strengthened, and the unseen voice that has whispered, “Fear not, I am with you.” Every step you have taken has been guided by this divine assurance, and today, we rejoice in the fruits of your unwavering trust. "A lamp does not speak, but it shines; A candle does not preach, but it gives light; A flower does not teach, but it spreads fragrance." And so too, dear Jubilarians, your lives have been a silent yet powerful witness— A flame that has not flickered, a light that has not dimmed. Through your years of dedication, you have brought Christ to the world—in the classroom and in the convent, in the joys of community and in the solitude of prayer. You have stood before the Eucharistic Lord, offering every joy and pain as an oblation, knowing that true strength is found not in holding on, but in surrendering all. Pope Francis reminds us, “Hope is bold; it knows how to look beyond personal comforts and security.” You, dear Jubilarians, have lived this boldness. You have left behind the familiar, walked the unknown paths, and become bearers of hope to all whom you serve. As we now enter into this Eucharistic celebration, let our hearts be lifted in gratitude. May this day be a renewal of your call dear Jubilarians, a rekindling of the fire that first burned in your hearts, and a foretaste of the eternal joy that awaits those who remain faithful to the Lord. May He bless you with strength for the journey ahead, joy in your mission, and peace in His presence, filling your heart with renewed zeal and boundless grace as you continue to walk in faith and love! May the spirit of St. Francis of Assisi inspire you to live in simplicity and profound trust in God's providence. May the wisdom and light of St. Clare fill your hearts, that you may continue to shine as beacons of faith and humility. And may the zeal of our beloved Foundress, Mother Seraphina, strengthen you, guiding your every step as you continue to radiate God’s love through a life of joyful service. With this sentiments, let us now unite in prayer, as we offer this Eucharist in thanksgiving for the precious gift of the lives of our Jubilarians.

7TH SUNDAY OF THE YEAR C

7TH SUNDAY, 23 FEB 2025: 1 SAM 26. 2, 7-9, 12-13, 22-23; 1 COR 15. 45-49; LUKE 6. 27-38 Focus: The world of today is desperately missing mercy. It is languishing in overdose of mercilessness and grudge and retaliation. Only mercy out of love is the healing remedy! “Be merciful as your heavenly Father is merciful!” Our society is in dire need of mercy. Jesus is placing before us God the Father Himself as our model par excellence for mercy and compassion. There is always a great craze for great models to imitate. But often the problem is the danger of wrong models. Consequently, there is every possibility for deviation and distortion. All the more, this is a clarion call for fostering a culture of mercy and compassion. And this is very exigent and urgent for our times. We live in a culture where resentment and animosity, revenge and retaliation, aggression and violence have become so rampant and the norm of the day. How sad it is that often “Mercy is abandoned and devalued mercilessly”! Insensitivity and indifference, egoism, and unconcern dominate everyday life, to the extent, sympathy and feeling for the other have become vanishing points. In fact, many think that sensitivity is tantamount to vulnerability; for many to have concern means to be gullible to be easily manipulated. Kindness is taken as weakness. Forgiveness is regarded as a lack of manliness. Reconciliation is mistaken as timidity. Many a time people refrain from compassion because they think that it disturbs their security and peace as well. It is because Compassion for sure demands going out of one’s way for the good of the other. Compassion always demands a certain extent of giving, giving up, and sacrificing. And every giving is painful unless motivated by a higher motive. It is only a higher benevolent drive that embalms and sweetens the bitterness of parting with what is dear and losing. It is in our precise context of a rapidly increasing culture of violence and animosity, there is a desperate need for a culture of mercy and compassion. Only a culture of mercy and compassion can be a redeeming remedy for a world infected so much. In the first place, we must humbly and profoundly realize how ignominiously we are infected by the virulent diseases of division and discrimination, self-centrism, and self-vested interests. However, mercy and compassion are not mere fleeting feelings or passing sentiments. Mercy and compassion are a whole way of being, an entire mode of living. We need such a culture, a way of living that forms and grooms us in an unending mission of mercy, and compassion. Thus, it is a whole mode of being. It is being rooted in a God of mercy and compassion; it is being groomed in a consistent atmosphere of love and fidelity; it is being moulded into a character of listening, patience, and empathy; it is being transformed in Christ-likeness in terms of his virtues and values. It is to be fully imbued with the spirit of love. But, it is not the love in our present times, so shallow and so stooping to gratifying pleasures. Rather it is a love that is so magnanimous like that of David who spared even his enemy Saul even though he had the best chance to kill him. It is a love that is magnanimous like Jesus’ that loves, blesses, forgives, and saves even the enemies who hate him, curse him and persecute him. Further, it is a love that is equitable and benevolent toward all without discrimination like that of the Father who rains and shines the sun upon all whether just or unjust, good or bad irrespectively. It is indeed nurturing and fostering a new culture. That is why Jesus questions, “if you love only those who love you and do good only to those who do good to you, then what is your difference and what is your greatness in reference to the non-believers?” It is a new culture, different and radical. It is a contrast and challenging culture. It is a counter-culture, a powerful stroke against indifference and unforgiveness, a noble antidote to the infections of retaliation and self-centredness. Accordingly, a life of mercy and compassion urges us to strip ourselves of our comfort-seeking and ‘play safe’ attitudes. Such a contrast culture makes an about-turn from our high profile, impersonal, secure, and ‘play big’ ministries. It enables us to commit ourselves convincingly and courageously to those ministries that make us more sensitive and vulnerable to be affected, to be wounded, to be pained by the afflicted, both by sin and suffering. Direction: A culture of mercy and compassion summons us personally and also our communities to become the “tilling grounds” of belongingness and loyalty, oneness and fraternal bonding, tenderness, and touching concern.

6TH SUNDAY OF THE YEAR C

6TH SUNDAY, 16 FEBRUARY 2025, JER 17. 5-8, 1 COR 15. 12, 16-20, LUKE 6. 17, 20-26 Focus: In human life, always two options are placed before us: bliss and curse. It is left to us what to choose. But each choice will have its own results and consequences The Word of God of today encounters us with a radical contrast between being blessed and being cursed. It sheds clear light on both the modes of being, on how one becomes blessed or cursed. It places before us the ways and means how one attains bliss and also how one forfeits the same and falls to curse. Subsequently, it also challenges us to make a choice between the two. The first reading from prophet Jeremiah affirms that excessive trust in human resources and worldly strengths, and alienation from God make one cursed. He is like a desert shrub that is unproductive and fruitless. In contrast, profound trust in the Lord makes one blessed. He is like a tree planted by water and is deeply rooted, ever fresh and green, ever tranquil and fruit-bearing. The same contrast between bliss and curse is furthered in the gospel in the light of the beatitudes. Poverty, hunger, weeping and suffering make one blessed, while riches, having full, laughter and self-glory make one cursed. As evident, there is a clear contrast between the two polarities: Poverty is in contrast to riches. Hunger is in contrast to having full, weeping is in contrast to laughter, and suffering is in contrast to self-glory. But these need more clarity and cannot be understood at their face and surface level. Accordingly, “poverty” is not merely material poverty. It is poverty in spirit. This implies a profound spirit of humility, self-insufficiency, and total dependence on God and surrender to Him. On the contrary, “being rich” signifies feeling and acting self-sufficient, self-complacent, arrogant, materialistic, and money-minded. “Hunger” is not merely the material hunger for food but much more. It signifies a deep hunger and thirst for God, higher things, spiritual concerns, for righteousness and justice. On the contrary, “having full” signifies a lack of this inner craving but being filled with the things and interests of the world. It is “satisfaction” in indifference and unjust “oppression”. In other words, it is to “be drunk” with worldliness. “Weeping” is not merely a matter of feeling sad and shedding some tears. It implies a deep sensitivity, tenderness, and compassion, a positive vulnerability to be moved and even wounded by the plight of others. It would also mean the ability and the willingness to be empathetic and in solidarity with those who are suffering. On the contrary, “laughter” would signify comfort-seeking, seeking temporary gratifications, unhealthy pleasures, unlawful fun, and prohibited deviations. It would also imply deriving happiness at the cost of others, through ridicule, mockery, and making fun. “Suffering” is not merely physical suffering. It would include insult, persecution, and calumny. It is the spirit of self-abnegation and self-resignation. It is rejoicing to suffer something for Christ considering it as an honor. This is in contrast to the applause, flattery, and pleasantries of the world; this is seeking cheap popularity, self-projection, and self-promotion. In short, it is all undue craving for self-glory. Thus, while the positive thrust of the blessedness of discipleship in Luke (Vv. 20-23) is very much similar to that in Mt 5. 3-12, there are some noteworthy differences. There is an addition of a strong tone of curse and condemnation against the non-disciples (Vv. 24-26). A disciple will be blessed with immense recompense on account of his fidelity. The ingredients of this rewarded bliss will be: becoming rich with the gain of the kingdom of heaven itself, being satiated and filled by God Himself, being consoled and comforted, and being honoured and credited in God’s sight. But on the other hand, misery awaits those who follow the world and not the Lord: desolation and discomfort for the rich, hunger and deprivation for those who are full, sorrow and pain for those who enjoy and fun about, discredit and misery for those who ride in self-glory and cheap popularity and fame Direction: Let us not be so short-sighted being caught up with what is present and temporary. Let us wisely steer ourselves to be focused on and oriented to the eternal future

THIRD SUNDAY OF ORDINARY TIME. YEAR C

III ORDINARY SUNDAY, 26 JANUARY 2025: NEH 8. 2-4, 5-6, 8-10; 1 COR 12. 12-14, 27; LUKE 1. 1-4; 4.14-21 Focus: All of us are entrusted with a specific mission on this earth. This mission is the very same mission of the Lord. This is to be fulfilled here and now in fidelity to God and fraternity toward one another 1. Today once again we have in the gospel the famous mission manifesto of the Lord. “The Spirit of the Lord is upon me. He has anointed me to proclaim good news to the poor and a year of the Lord’s favor; liberty to the captives and oppressed and sight to the blind”. We had already reflected more than a couple of times on the same passage. Very often the same text is also used on Ordination days or anniversary days. 2. In the first place, this text very clearly lays accent on the mission of every one of us as the followers of the Lord. It ignites a sense of mission and charges us with the duty of mission. It reminds us that we are mission-directed and mission-imbued people. It also indicates that all of us are sharers in the same mission of the Lord and are expected to continue and fulfill the same. 3. This first thought must make us reflect and see the depth and intensity of our sense of mission. How many followers of the Lord are really imbued and animated by the spirit of mission? How many are really missionaries, true to the name? How many can really say that we carry out the same mission of Jesus in word and deed? 4. The Lord affirmed, “Today this text is being fulfilled in your hearing”. How confident and convincing he was! Such confidence and conviction can spring only from a deep honesty and truthfulness. One who is not genuine, one who is not really faithful to his mission, one who is not clear about his mission, cannot be so convincing. 5. How many of today can in all confidence affirm, “Today the Lord’s message, his mission is being fulfilled in and through me and my mission”? How many can really affirm, “The Spirit of the Lord is upon me; He has anointed me”? How many can really say that I bring good news and good times to the poor, liberty to the captives, and sight and light to the blind? Is it really good news or bad news? Is it really good times or bad times? Is it really freedom or slavery? Is it really light and sight or darkness and unclarity? 6. Unfortunately, today in the case of many, the mission manifesto is mostly limited to the level of proclamation. Mission in the case of many has become equal to mere preaching of the Word. We see a new evangelization almost reduced to eloquence and rhetoric, or some scattered charity or religious activities but devoid of a life-witness. 7. A true fulfillment of the mission manifesto must comprise a humble surrender and fidelity to God’s will and precepts and a profound fraternal bonding and coordination. These are the two aspects that are strongly conveyed respectively in the first reading from Nehemiah and in the second reading from 1 Corinthians. 8. The people acclaim their wholehearted obedience to God at Ezra’s proclamation of God’s word. St Paul emphasizes the oneness and inseparable communion and coordination that exist among the different parts of the body. The limbs may be different, their functions may be diverse but they belong to the same body; all of them contribute to the wellbeing of one and the same body, and the same person. The good or the bad of one limb certainly affects the other limbs as well. Direction: Fidelity to God and fraternity with one another are the concrete manifestations as well as the effective means of an authentic mission and its fulfillment. There is no mission without obedience to God and benevolence to others!

EPIPHANY 25

EPIPHANY 2025, 05 JANUARY: ISAIAH 60. 1-6; EPH 3. 2-3a; MATTHEW 2. 1-12 Thrust: God reveals! Indicative: God revealed Himself in many different ways in course of history. But when the fullness of time had come, He had revealed Himself in and through His own Son, Jesus Christ 1. Today we celebrate the Solemnity of the Epiphany of the Lord. Epiphany comes from the Greek word that means “to reveal”. It is the day of God’s revelation. In fact, on the day of Christmas itself, God reveals Himself in His Incarnate Son as the Saviour. 2. But Epiphany marks a special and unique day of God’s revelation. It is on that day the three kings or magi or wise men from the East come and pay homage to him. Thus, God reveals and manifests His divine glory to the whole universe symbolised by the three magi. 3. Epiphany as God’s revelation indicates that God’s salvation through the Incarnation of His Son is open to all. It does not exclude or discriminate against anyone. Though He is born in a particular place and at a particular time, His grace is not limited or conditioned, or restricted. 4. In this sense, Epiphany is a strong caution against all the exclusive, discriminatory and sectarian tendencies and attempts to promote and perpetuate divisions and discriminations, hatred, and hostility, in the name of God and religion. 5. God is not a “private property” of anyone. His grace is for all. His revelation and manifestation cannot be “domesticated” or “barricaded”. Religion is not a prohibited territory where God is safely protected or bound! 6. Thus, Epiphany is a clarion call against all senseless religious fanaticism, and communal violence. It is absurd that some frenzy and highly inflated people claim themselves to be “religious” and act irreligiously. 7. They degenerate into inhuman cruelty inflicting untold violence on others. They install themselves as self-appointed and self-proclaimed ‘saviours’ and ‘protectors’ of God Himself. Who makes them petty “gods” over God Himself? 8. In fact, God’s revelation has not yet reached and touched these people. In the name of disclosing God to others, they are only closing God’s grace. These are exactly like king Herod in the gospel. When he hears about the birth of the Messiah, he is disturbed and agitated. He regards the newborn king of hearts as a threat to his throne. He plots evil to terminate the incarnate God. 9. In contrast, today this celebration of Epiphany invites us to think and act like the three magi. They were truly wise. They see in him the Saviour and Liberator of the world. They long to encounter him personally. They use human resources like intelligence, knowledge, scriptures, astronomy, et cetera to discern and discover his presence. 10. Their spirit of yearning, search, and determination is such that they undertake a challenging journey. They are also docile to accept God’s “special assistance” in the form of a star. God’s ways are so caring that the star guides them to the incarnate Saviour. Commendable is their humility and surrender that they kneel before the Lord and pay homage to him. 11. Their human effort was richly rewarded. They could encounter the Saviour of the world. It was a rare grace and privilege that was not granted to many around him itself. Imperative: Like the three wise men, we are also called to constantly journey toward God in a spirit of search and surrender. Only such a spirit would lead us to a personal encounter and loyalty to God