12 - 17 SEPTEMBER 2022, HOLY MASS REFLECTIONS
12 SEPTEMBER 2022: 1 COR 11. 17-26, 33; LUKE 7. 1-10
Thrust: Commendable faith!
Indicative: Faith becomes commendable when it is blended with trust, humility, and benevolence
1. In the gospel, Jesus highly appreciates a pagan centurion with the compliment, “Not even in Israel have I found such faith”. Thereby, one point is very clear: in the sight of God, faith is not a matter of mere allegiance to a religion or a nation or the performance of certain religious activities.
2. God’s grace goes beyond the human confines of race or religion. Now how is his faith so great even beyond the faith of the Jews, the chosen people of God? What is the uniqueness of his faith? It is a faith that is coupled with trust, humility, and benevolence.
3. The centurion’s trust is profound. He trusts in the power of Jesus to heal his servant even in death bed. He trusts in Jesus’ power even over distance. He trusts in the power of Jesus’ word of command over sickness. That is why he says to Jesus, “Lord, do not trouble yourself to come under my roof… But say the word, and let my servant be healed”.
4. The centurion’s humility is extremely genuine. His humility is not out of low self-esteem. His humility is not an act of self-despisal. He is quite conscious of his own authority that can command those under him to obey.
5. But, he humbly admits that Jesus’ authority far surpasses his own. He is aware that Jesus’ authority is profoundly divine, spiritual, and holy. He confesses his unworthiness before such a holy presence of the divine. Hence his words, “I am not worthy to have you come under my roof”. His words are in contrast to what the elders of the Jews say to Jesus about him: “He is worthy to have you do this for him”. This is the true humility that he seeks Jesus’ healing not due to his merit but only due to his mercy.
6. Finally, his faith is not limited to seeking God’s favour. It is a faith soaked into active benevolence. It is benevolence that feels so much concern for a mere servant and pleads with Jesus on his behalf. It is benevolence that loves even the Jewish nation and builds a synagogue for them.
7. In contrast, we find a shallow faith in the first reading from I Corinthians 11. They are the newly chosen people, the Christians. But their faith is tainted by division, discrimination, arrogance, and lack of holiness. They make themselves unworthy by their unworthy interactions and Eucharistic celebrations.
Imperative: Anyone who approaches God in true faith will never go disappointed. It only requires deep trust, humility, and benevolence
(REFLECTION 2 FROM 2021, 13 SEPTEMBER)
Focus: True faith includes humility and deep trust as its essential prerequisites. Such faith will never go unrewarded
1. In the gospel, Jesus presents a pagan centurion as a great model of faith. He praises him with an unparalleled compliment that “not even in Israel have I found such faith”. Thereby Jesus makes it clear that true faith is not merely adhering to a faithful fold, but more adhering to the hold of faith. It is not a mere theoretical matter of holding on to certain traditions or faith matters, but a personal matter of holding on to Jesus. What matters most is adherence to Jesus in deep trust and humility.
2. 1 Timothy 2. 1-8 asserts, “God desires all men to be saved and come to the knowledge of the truth”. And Jesus becomes the realization of this divine will. Therefore, the centurion approaching Jesus is symbolic of all without exclusion approaching the source of salvation. He is the one mediator between God and man. In the healing of the context, Jesus concretely mediates God’s grace.
3. The centurion on his part responds to this grace. He makes a fitting response by his deep trust as he tells Jesus, “Lord, do not trouble yourself… But say the word and let my servant be healed”. He is totally convinced that Jesus has the power to heal his sick servant even in such a desperate situation as near death, and even by the mere power of his word over distance.
4. His humility is commendable because he readily recognizes that Jesus’ authority transcends his own. He entertains no false dignity because he conscientiously lowers himself before Jesus. His humility is not out of low self-esteem and not out of self-deprecation. He is quite aware of his own authority and the dignity of his position. But in humility, he realizes and admits that his power and authority are nothing compared to the immensity of Jesus’ power, holiness, and worth.
5. Further, this greatness of his faith is still furthered by his benevolence toward all without any discrimination, be it toward his servant irrespective of status or toward Jews irrespective of religion, or irrespective of the nation. When humility, trust, and benevolence go together, there is no wonder that miracles do happen.
Direction: Those who trust in God may go through times of test, but God will never fail them. While humility leads one to trust, benevolence flows out from the trust
13 SEPTEMBER 2022: 1 COR 12. 12-14, 27-31; LUKE 7. 11-17
Thrust: A heart to feel!
Indicative: The misery of the world is not so much the excess of misery but the lack of sensitivity to have access to that misery and to try to alleviate it
1. The world suffers. There are various suffering situations. Death is one such deeply suffering situation. It is very painful because it is a definitive breakage and loss of bonding with the loved one. In today’s gospel, we find one instance of death of the only son of a widow of Nain.
2. There were many in the death procession to show solidarity and console. But Jesus was not satisfied with merely accompanying the widow or saying a word of consolation. He goes beyond. He had compassion for her. He touches the dead son and brings him back to life.
3. Jesus shows us how to respond in our own similar situations of loss and pain. His response and action were a path of sensitivity, compassion, and action. In sensitivity, Jesus takes the initiative to intervene and do something for the widow. He feels one with her, in her anguish, and this is the true com-passion. And he does the action of life-restoration.
4. In fact, it was not just one individual act of a miracle. It was truly a life-giving act on different counts. He restores life to the dead man, and he also restores life to his mother who was also almost dead. Further, he also restores a new life and instills new hope in the people as well that there is always a compassionate God beside us.
5. This miracle should impel us to imitate Jesus in his heart of sensitivity and action of compassion. First of all, we should feel concerned to accompany those in pain. We need to take part in the procession of the suffering of others. We need to be able to cry along with those who cry. We should be able to say like Jesus, “Do not weep”.
6. But it is not enough. We should come up and touch the death-stretcher. We should be able to say to many who lie on the death stretcher, “Young man, I say to you, arise”. For this, as St Paul exhorts us in the first reading from 1 Corinthians, we should be aware of and live our oneness as one body of Christ. We may have different functions like the limbs of a body but all belong to one and the same body. We may have different gifts and roles but we all belong to the one church and work for the glory of one God.
Imperative: We can be sensitive, and compassionate and touch those in different death situations or suffering, only when we ourselves are touched by the Lord. Like the young man, raised to life, we must “rise up” at Jesus’ command
(REFLECTION 2)
Focus: We need eyes to see the pain of others, a heart to feel it and a spirit to ease it
Jesus restores to life the only son of a widow of Nain. He has the sensitivity to see her irreplaceable loss and feels compassion for her pain and plight. But this is not a mere passing feeling which is limited only to a sense of pity and dozens of tears. It is something profound. It realizes what the other needs the most in such a painful situation. Accordingly, he promptly acts on fulfilling that need. He does not wait for the widow’s plea to him. He takes the initiative. He consoles her in her inconsolable grief, saying, “Do not cry”. He encounters the death procession. He intervenes and touches the death-stretcher. He orders the dead young man to “get up” from the stretch of death. He restores life to the dead man and restores him to his mother.
Our life too is at times like a death procession with an utter sense of loss and grief. No seldom with hopes exasperated, do we feel placed on a death-stretcher, destined to misery and doom. It is in such moments Jesus encounters us, intervenes, and changes our destiny, by restoring life with renewed hope and energy. All that is needed is to heed Jesus’ voice, “do not cry” and “Wake up”.
Direction: Even death cannot kill our hope, as long as we believe the Lord is with us
14 SEPTEMBER 2022: NUMBERS 21. 4-9; PHIL 2. 6-11; JOHN 3. 13-17: EXALTATION OF THE HOLY CROSS
Thrust: Cross, a rose of consolation!
Indicative: Often in life the unfavourable realities may not totally change or vanish. But what can change is the perspective and the purpose of them
1. Today we venerate and exalt the cross. Cross is celebrated. This looks rather absurd. For quite evidently, the cross indicates misery, ignominy, disgrace, and failure. All the more, no normal human mind can accept a God who is infinitely powerful but succumbing to such a helpless death.
2. A simple question arose at that time of the crucifixion, in those who looked at the crucified, “He cannot save himself, and how can he save others?” Today, the same question can arise in many as well.
3. It is here we need to understand the real mystery of the cross. It is not a sign of the helpless fate of an individual called Jesus who claimed to be the Son of God. It is not the defeat of a reformer at the hands of some wicked authorities.
4. It is not the failure of God. Rather, the cross stands as a symbol of loyalty and commitment, patience and perseverance, courage and confidence. Cross reflects the human predicament in the face of evil and wickedness. Cross indicates the cost of holiness and goodness.
5. Cross concretely shows us what to do and how to proceed when we come across suffering and persecution for the sake of God and good. If God wanted, he would have easily avoided the whole shame of the cross. He would have instantly eliminated all his opponents.
6. But, He did not do so. It is because the cross is not only his story but our story as well. Cross is certainly the climax and culmination of his incarnated divinity. But it is also the symbol of our own human suffering. There is suffering in our life and that is too enormous.
7. This suffering may be natural, in the sense that it happens as part of life and is not under our control. This includes situations like death, separation, loss, failure, defeat, or natural calamities. At times, we wonder why these happen and why we are the victims.
8. There are also sufferings that are vocational, that is which happen due to our vocation and mission. Whenever we stand for the right values, in other words, for God and good, we will face adversities and afflictions.
9. Now, whatever the type of suffering, the cross comes as an answer. Do not lose heart. Persevere. Accept in the spirit of patience and surrender. All the more, it is worth suffering for God and good. It may appear to be losing and lost battle. But for sure, there is victory and reward. Cross is not the end but is the pathway to glory.
10. This is the way cross becomes relieving and comforting. It becomes the means and weapon of salvation.
Imperative: Cross teaches us to be courageous, surrendered to God, and persevering in times of suffering. Following the spirit of the cross and the example of the crucified makes our suffering meritorious
(REFLECTION 2 FROM 2021)
Focus: Cross which is a symbol of crime, punishment, shame, and suffering is dignified, sanctified, and glorified as a symbol and channel of fidelity, sanctity, and salvation because of the Lord who is crucified
1. The ways of God are often in contrast to the ways of the world. Cross is a powerful proof of this. Cross in the sight of the world is a burden that a criminal carries and that carries him to his eventual death on it. And crucifixion is an ignominious penalty. But God transforms the same cross into an instrument of grace that carries the burdens of sinners and puts to death the sin of humanity. It becomes a carrier and assurer of salvation.
2. In the cross we see the dialectic and the “salvific tension” between God and man, between this world and heaven. In hate and evil, men have lifted up Jesus on the cross while in love and goodness God allowed himself to be lifted up. We see this in the first reading from Numbers 21. 4-9, an image of a bronze serpent would become the source of revival from death for all those bitten by a serpent. Similarly, Jesus raised high on the cross becomes the source of a new life for all those bitten by the serpent of sin.
3. In the cross we see the divine powerlessness that becomes the source of empowerment for all those weakened by the power of sin. The God full of power empties himself so as to fill us with heavenly riches and strength. The crucified hanging on the cross is not a failed criminal languishing in misery. Rather he is a nailed victor furnishing us with glory.
4. On the cross we see the perseverance and fidelity of God to humanity and his redemptive mission to the end. He preferred to climb the cross as a criminal and not to climb a horse as a king. He declared, “Those who wish to be my disciples, deny yourself, take up your cross and follow me”. True to his own words, he totally denied himself, took up our crosses of sin, and followed the way and the will of God.
5. On the cross we see the sanctity and dignity of suffering. Suffering is not automatically something despicable and detestable. Suffering which is due to depraved human situations, suffering that is no one’s fault, and especially suffering for God and good, is meritorious. It is in fact a sharing in the very suffering and death of Christ. It is a continuation of his own mission of salvation.
Direction: Exaltation of the cross is in fact the exaltation of God’s will and plan of salvation that is being accomplished then and even now through numerous cross-bearers in passion and loyalty
(REFLECTION 3 FROM 2020)
Focus: Cross for us is not a parking lot but is a guiding signal; the Cross is not a problem of misery but an emblem and path to glory
1. Today we exalt the cross. But the exaltation of the cross does not mean the exaltation of suffering, misery, desperation, isolation, betrayal, jealousy, selfishness, or cruelty. Yes, apparently and from a human perspective, the cross stands for and indicates all these.
2. But it is not any cross. It is the cross of the crucified Saviour. Cross cannot be isolated or dissociated from the crucified. For, it is that cross, sanctified by him, that cross which is transformed from a tool of misery and punition, from a sign of evil and criminality, into a symbol of perseverance, an instrument, and means of salvation and glory. Therefore, the cross as it stands for suffering is not glorified in itself, but only in its relation to the crucified. Death on the cross is not a helpless submission to one’s miserable fate. Rather it is a conscious, determined, committed, and noble act of self-offering to God’s will for our sanctification.
3. Thus, the exaltation of the cross means the exaltation of the spirit, the value, the thrust, and the goal of the cross. Cross stands for taking a stand for Christ, for values, for the gospel. Cross means standing for a cause. It calls for a relationship of intimacy, loyalty, and commitment to the crucified. Cross is a matter of standing for a cause, for a person, a matter of fidelity and dedication.
4. Cross means facing consequences, bearing suffering for the sake of Christ and his values. Cross is a call to be vertical-oriented, heaven-directed, in line with Fulton J. Sheen’s thought that a cross is made when the horizontal bar is placed against the vertical bar, i.e. self-will is put against God’s will. Therefore, make and carry the cross of placing God’s will across self-will and interests.
5. Cross is a call to be a “contrast” people, in the light of St Paul’s assertion that “to the Jews, a stumbling block, and a folly to the gentiles, but for us, the believers, Christ, the crucified is the Power and Wisdom of God”. We live in a world that is so permissible, where any false value is allowed, justified, and even promoted, in the garb of modern, change, and reading the signs of times. What is wrong has a free hand and is considered a matter of intelligence, while the right is labelled as a block, as a folly. This is really powerlessness, without the inner power, the spiritual power, the moral power. This is really folly.
6. In such a society, we as the bearers of the cross and followers of the crucified, are called to be stumbling blocks, positive signs of contradiction and folly, i.e. resistance and contrast. Therefore, let us not easily get upset when we are beset with crosses of unfavourable situations; let us turn them into learning and growing experiences of purification and sanctification, and also gracious occasions to suffer and offer for God and good. Our crosses become glorified if they are for God’s sake and his values’ sake
15 SEPTEMBER 2022: HEB 5. 7-9; JOHN 19. 25-27, MOTHER OF SORROWS
Thrust: Love seeks communion and solidarity!
Indicative: True love generates compassion and this compassion makes one suffer with the loved one. Thereby suffering is shared and the communion of hearts and mission is strengthened
1. Soon after the exaltation of the cross of the Son, is the commemoration of the Mother of Sorrows. It is not just a haphazard sequence. This placement indicates that the Son and the Mother are united in life and mission as well. They share in the same suffering and the purpose is also the same. And the purpose is salvation.
2. Therefore, this feast of the Mother indicates the profound and inseparable communion between the Mother and the Son. As the Son suffers, so also the Mother suffers. It is a communion of relation and also mission. The suffering of the Son becomes the suffering of the Mother because they are deeply related in love.
3. Every tear, every hurt, every beat of her Son also makes a mark on her because he is her Son and is part of her own self. It is also communion in mission. The mission of her son is a mission of liberation and restoration. This involves a ceaseless struggle. He becomes the ‘suffering servant’ for the suffering humanity struck by sin. Along with him, she too suffers for sinful humanity.
4. The seven sorrows or dolours are only indicative of the suffering dimension in human life. They are not exclusive or isolated instances of sorrow. Rather, they are the sample sufferings that can happen in anyone’s life. They also teach and guide us in how we conduct ourselves in those situations.
5. Mary’s sorrows thus show us her intimate union with her Son in love and mission. They also show us her compassionate solidarity with us in our own suffering. She accompanies and collaborates with her Son in the project of salvation. She also guides and strengthens us in the same holy venture.
Imperative: Mother of Sorrows is a personal invitation for each one of us to become sensitive, and compassionate toward the suffering of others and to become committed to the alleviation of it by overcoming or resigning by forbearance
(REFLECTION 2 FROM 2021)
Focus: Jesus carried the cross and died on it offering us streams of new life. Mary his mother and our mother carried the same cross in her heart all through her life and accompanied him along the way of the cross to the end of death on the cross. The same mother accompanies us also on our way of sorrows.
1. Today we commemorate Mary as the Mother of Sorrows. In the first place, it does not mean she is a sorrowful mother, given to sadness and devoid of joy in life. Rather it means that she herself has gone through experiences of sorrow. She knows the bitterness and pain of human suffering. By God’s grace, she was exempted from the stain of sin. But it did not exclude her from the situations of the struggle of preserving that grace of sinlessness. Just as Jesus in his humanity became completely one like us except for sin, so also Mary was totally one with us except for sin.
2. Seven sorrows or dolours are specified in her life: prophecy of Simeon, the flight into Egypt, loss of Jesus in the temple, Mary walking the way of the cross along with Jesus, Mary stands at the foot of the cross, Mary witnesses the death of Jesus and receives his dead body, Mary lays Jesus' body in the sepulchre.
3. The mention of only seven instances or situations does not mean that Mary’s sorrow was limited only to those moments. These are actually indicators of an entire life that bore the marks of suffering. Just as Jesus was born, already destined to suffer as the Saviour, so also Mary was destined to be the mother of sorrows by her vocation and mission as the unique collaborator in God’s plan of salvation.
4. Thus, the seven sorrows are not isolated experiences of sorrow. In each of them, we can detect and feel the intensity of pain. In all of them, there is suffering due to experiences of uncertainty, separation, suffering, and death, all concerning the most loved one, and that is Jesus. Thus, what is notable in Mary’s suffering is that it is in reference to Jesus. She suffers because she loves him so deeply, intimately, and passionately. She suffers because her son would suffer.
5. Another aspect of her sorrow was her love for sinful humanity and her concern for their salvation. Just as God in His infinite love and mercy is anguished over human sinfulness, Mary too shares the same pain for humanity. Their leaning to sin, their constant fall into sin sorrows her tender maternal heart.
6. Thus, Mary’s sorrow would denote these two essential components: the “personal”, which is her personal love for Jesus, and the “salvific” or “missionary”, which is her commitment and anguish over the mission of salvation. Nevertheless, in both there is “com-passion”, that is she suffers together with those who suffer, be it her son Jesus or the other sons and daughters.
7. Today, the mother of sorrows stands for us like a mother who understands our human predicament cares for us with the deepest concern, shares in our lot in solidarity bears our burden in silence and patience, and assures us a re-ignited hope in our own human struggles.
Direction: In our sorrows, let us shelter ourselves in the maternal bosom of Mary. Like her, let us become a little more strong and persevere in times of trial. Let us become more tender and sensitive to feel one with the suffering and struggle of others. Let us become more compassionate to alleviate the pain of others
(REFLECTION 3 FROM 2020)
Focus: Passion leads to compassion, Fidelity blends with sensitivity, Affection stirs up affliction, Love suffers with the suffering
1. As we celebrate the feast of Mother of Sorrows, let us once again venerate our sweet Mother with devotion, appreciate her with deep esteem, and imitate her with passion. Let us entrust ourselves to her maternal care and guidance. Mother of Sorrows does not mean that she is a sorrowing, sad, lamenting, joyless person. It means that she too experienced the pain and sorrow of life, that she too bore the burden of suffering.
2. As we may know, seven sorrows or dolors are highlighted in her life: prophecy of Simeon, the flight into Egypt, the loss of Jesus in the temple, Mary walking the way of the cross along with Jesus, Mary stands at the foot of the cross, Mary witnesses the death of Jesus and receives his dead body, Mary lays Jesus' body in the sepulcher.
These are not isolated or the only moments of sorrow. Rather they denote some main instances and occasions of her pain and suffering, even though her whole life was a continuous story of pain and affliction. Her life and faith were constantly tested through the crucible of suffering. The seven dolors are in fact only a few indicators of an entire life that has been soaked into suffering. This is the Mother’s “compassion”. It is not a mere feeling of pity or sympathy. It is “deep communion with” the one who suffers. The much-more-than the physical passion of her Divine Son leads Mary to a profound interior passion within her and unfolds itself in a touching compassion
3. Further, these seven sorrows also are like sample sufferings. Because they are also quite real in our own life. We also often go through the same experiences and assaults of suffering. The seven sorrows manifest clearly the suffering lot of any and every human, as being confronted with the very same situations and experiences, such as the fear of the future, the impending danger of death, separation from loved ones, encounter and accompaniment with the suffering innocent, of witnessing the pangs of pain of the most beloved, of bearing with the hardest reality of the beloved’s death
4. In the prophecy of Simeon, when he predicts that her tiny child will be the cause for the rise and fall of many and that a sword will pierce through her heart, there is the sorrow of fear of an uncertain future.
5. In the escape to Egypt, of young mother Mary with her little Jesus and husband, to protect the child from the cruel Herod, we see the sorrow of protection from the impending danger of death.
6. In accompanying Jesus on the way of the cross, we see the deep anguish of a mother's heart and her unfailing accompaniment even in the inglorious testing times.
7. In standing at the foot of the cross on Calvary, there is the unshakable faith, solidarity, and courage, to be loyal even in the most disgracing moments.
8. In witnessing the death of her most beloved son, in pangs of pain and desperation, we see the sorrow of sharing and bearing silently the painful loss of the most precious.
9. In holding the dead body on her holy lap and consigning it to the tomb, we see the sorrow of an irreversible separation from the loved ones.
Thus, this feast can be a great fount of comfort, consolation, encouragement, and hope for us. She who went through immense pain and suffering will certainly understand and empathize with all the suffering lot. One who herself suffered, will certainly understand our struggles and fears. One who experienced the pains of life and bore them, will certainly accompany us and alleviate our own suffering. Mother, passionate with love for us, is also compassionate toward us. She will be our refuge and strength and guidance.
Direction: As a worthy fruit of this feast, three things can stand out as directions for us: one, seek her refuge and aid, intercede with her, in our own times of need and suffering. Second, take inspiration and guidance from her, to respond to our sufferings and difficulties, not in frustration and hopelessness, but in courage, surrender, and hope. Third, to be compassionate like Mary to those who suffer and are in need.
16 SEPTEMBER 2022: 1 COR 15. 12-20; LUKE 8. 1-3
Thrust: Service without disparity!
Indicative: There is absolutely no inequality and discrimination in following the Lord or serving His people
1. The kingdom of God is for all and is open to all. It is not for only a privileged few. All that is needed is faith that believes in the Lord and follows him. This is the only qualification and requirement to be a member of the kingdom. And all these members receive and carry out the same mission of fostering the kingdom of love, equality, and justice.
2. Different types of disciples followed Jesus. There were apostles and also some women. This shows that the mission of Jesus embraces all irrespective of any differences like status or gender. His mission is a mission of equality. There is no room for any disparity or discrimination in the kingdom of God or the mission of the Lord.
3. Thus, the mission of the kingdom is participatory and not monopolising. It assigns different roles and functions to different persons and groups. There is no question of exclusion or domination. It is different ways of serving the Lord through different gifts and charisms. Whenever and wherever there are tendencies of overpowering and overriding and sidelining others, whenever there are ego-projections and ego-promotions, it is a clear sign that they are not working for the kingdom.
4. In particular, gender equality is a sensitive issue, and women should be respected and given their due role. It is a fact that many of our faith communities are active and vibrant because of a good number of women. They do immense work by way of catechism and other assistance services like altar decoration, arranging for the holy mass, singing animation, etc.
5. All these services are very good and needed so much for a lively community, steady faith formation, and meaningful liturgical celebrations. But women should be also given roles and participation in the decision-making bodies. They should have a say in the administration and animation of the church affairs on various levels.
Imperative: Even centuries before, Jesus had the spirit of synodality in faith matters. Women should be empowered so that they can animate and support the faith communities for an effective Christian living
(REFLECTION 2 FROM 2021, 17 SEPTEMBER)
Focus: The Kingdom of God is not a confined territory, reserved only for a few. It is a domain open for all. Anyone can walk in there. It is also the mission of all who received the gift of faith
1. In the gospel we find Jesus on his mission which is establishing the kingdom of God through preaching and healing. But the mission for him was never a private affair or personal agenda. It was always the “Father’s affairs” and common and altruistic benefit. He never monopolized all doing as a solo performance. It was teamwork, a collaborative enterprise. His Twelve were always beside him.
2. Besides, as per today’s gospel, we also find some women disciples accompanying him and sustaining his team and his work with their means. What is praiseworthy is Jesus respected all, accepted all, and involved others in their due scope.
3. This participatory nature of Jesus’ mission can be a great indicator and corrective for our own times. This must make us check honestly the way we go about our ministries, our administration, and our style of functioning. Why do we often find ministries becoming self-centered, saddled with self-interests and ulterior motives? Why does mission become a private enterprise with no scope for others? Why there is so much domination and manipulation? Why there are often divisions, discriminations, and conflicts, all in the name of doing the same mission?
4. How much mutual respect, acceptance, and collaboration is there in our working for God? Why still there is gender inequality and disparity, treating women with suspicion and prejudice?
5. It is one church and one mission. All have their due right and duty as well to be part of this one-believing community and work for the kingdom. But often we find so much gap between the “privileged and less privileged”, between those “closer to the church and distant from the church”, between those “gifted and capable and the ordinary and incompetent”, between “the important and the other insignificant”.
6. It is not that all would be given the same or equal roles and functions. The charisms are different, the needs are different, and the capacities are different. We understand this factual differentiation. But what is blameworthy is discrimination in terms of importance and honor. In the house of God, in the mission of the kingdom, there is no disparity like ‘higher level or lower level’, ‘more important or less important. All are important and respectable.
Direction: The church will be more faithful and effective in its mission of spreading the kingdom of God if it consciously works against and eliminates the steep categories of division, and discrimination and learns to work in more unity and collaboration
(REFLECTION 3 FROM 2020, 18 SEPTEMBER)
Focus: Gender is not a valid qualification or criterion in the following of Jesus
Love and justice are two essential pillars of the edifice of God’s kingdom. Inequalities and discriminations on the basis of factors like gender are not at all compatible with God’s reign. Anyone and everyone can follow Jesus. If God Himself who is all-holy and all-dignified, does not discriminate or despise anyone, who are we to prevent someone? Already in a time when women enjoyed no respect or recognition or dignity in society, Jesus was radical to be accompanied and supported by women followers.
In our own times, in a way, we can be happy that there is some change against discrimination and alienation of women and encouraging more participation, involvement, and empowerment. But much more is desirable. It is not a matter of involving more or less, not a matter of juxtaposing male and female roles. The guiding forces should not be competition or subordination, which will tend to unhealthy substitution and domination. Women are there not as rivals to compete or substitute or dominate men. Both men and women should discern what are their due scopes, roles, and functions, and strive for the common good of the whole mystical Body of Christ.
Direction: Not substitution but submission to Christ, not subordination but coordination are the norms of true followers of Christ.
17 SEPTEMBER 2022: 1 COR 15. 35-37, 42-49; LUKE 8. 4-15
Thrust: Productivity is a matter of receptivity!
Indicative: God’s grace is open to all. He is ever eager to allocate His graces to all. But the quantity of the effect and fruit depends on the extent of receptivity
1. Both the readings seem to focus on the theme of production and bearing fruits. At times, the crop may not be good because the seeds are not good and healthy. But in the case of God, He himself is the sower. He goes on distributing His seeds of gifts and blessings without discrimination.
2. As in the gospel, God spreads his seeds on different types of soil, namely the soil by the road, rocky soil, bushy soil, and fertile soil. The receptivity of each soil decides the quantity of the produce. The wayside soil is totally unreceptive. The seeds do not find even an entry as they are either trampled underfoot or snatched away by the birds. This soil represents all those who are totally indifferent and disinterested in God or spiritual concerns. These do not matter at all to them.
3. The rocky soil receives the seeds but they cannot send their roots deeper. There is no depth and
