MOST HOLY TRINITY 25

MOST HOLY TRINITY, 15 JUNE 2025 Indicative: One God and three persons, but not three Gods: the mystery of the most holy Trinity. The mystery of the Trinity is core to Christianity. 1. The Holy Trinity forms the crux of Jesus' teaching and mission. Jesus reveals the Father and the Spirit. He reveals the face of the Father as he reflects his love to humanity. He is the perfect icon of the Father. The Spirit is the greatest testimony of his continued presence, guidance, and power. 2. The mission of redemption is Trinitarian. It is derived from the Father; implemented and activated directly by the Son; and reinforced and confirmed through the Spirit. 4. The Father sends the Son in the incarnation, to liberate, reconcile and rejuvenate the sin-tainted humanity. The Son redeems them through his life, death and resurrection. The Spirit as Comforter, Helper, Advocate, and Guide continues and fortifies this mission of sanctification through the disciples in the Church. 5. The Trinity is not a matter to be solved, probed into or proved. Rather it is a reality to be accepted and lived. Certainly, it is a mystery, in the sense of transcending human comprehension. 6. But the fact that it is beyond sense and reason, does not make it senseless and unreasonable. It only indicates and affirms the infinity, profundity, and immensity of the Trinity on one hand, and the limit, limitation, and superfluity of the human reality on the other hand. 7. Any explanation for Trinity is only analogous and not literal. We need not break our head to make a perfect sense of Trinity. It is enough to know what the Trinity does for us, what Trinity implies for our life, and how we can live the life and mission of the Trinity in our own lives. 8. Perhaps analogously the Father is like the Spring, the Son is the well or the channel, and the Spirit is the water. The Father is like the Sun, the Son is the rays, and the Holy Spirit is the heat or radiance. 9. What is essential to Trinity is perfect unity. They are one God. They are one in identity, which is divinity: the Father is divine, the Son is divine and the Holy Spirit is divine. They are equally divine in nature, status, and power. 10. However, equality does not mean full identity in their role and function. Trinity is one in fellowship and love. The one and same love resides in each of them, flows across, and binds them together in communion and concern. 11. Trinity is one in mission. It is one mission of salvation or redemption or re-creation or re-integration of humanity, whatever be the terms used, the Trinity is engaged with, in solidarity and commitment. 12. Accordingly, there is distinction but not division, comprehension and not a contradiction, coordination and not subordination, collaboration and not a competition, self-donation and not domination, mutual respect and not contempt, self-emptying and not self-filling, generosity and not jealousy. There are no ego-clashes or seeking self- glory. 13. t is this Trinity that becomes our foundation, animation, and actualization. Trinity is not a mere concept to be understood. Trinity is a life-reality, a concern of experience, relation, living, and commitment. This is our one and unique identity: we are divine images. 14 We belong to God. Trinity constantly invites us to be more and more focused on them, rooted in them, built on them, grow in deep personal communion with them, in love and surrender. 15. Trinity calls us incessantly to live the same unity in fraternity, marked by respect and benevolence. Trinity also challenges us to be selflessly devoted to the one mission of God, in loyalty and commitment. 16. Alas! How far are we as persons, as families and as communities, from the life and mission of the Trinity? The one identity of the divine likeness and belonging is often dominated and even substituted by secondary and deviated identities and affinities like caste, region, language, culture, power, position, etc. 17. The one bond of love and fellowship is often suffocated and stifled by resentments, hatred, and arrogance. The one mission is often frustrated, ruptured and defeated by ego-projection, ego-promotion, and self-glory. Imperative: It is high time that we "release" the power of the Trinity to "release" us from our mediocrity and duplicity!

PENTECOST SUNDAY OF THE YEAR 25

PENTECOST, 08 JUNE 2025 Indicative: We celebrate the great feast of Pentecost.It marks the unique day when the Holy Spirit descends and fills the receivers with power. 1. In fact, this was the promise of Jesus. As Jesus was leaving the earth at the completion of his human mission, he repeatedly comforted his disciples that he would not leave them as orphans that he would send them the Holy Spirit. Thus he assured them his continued presence through the Spirit. 2. Therefore, the descent of the Holy Spirit is the greatest assurance and sign of God’s own presence, guidance, and power. Pentecost is the initiation of this great outpouring of the Spirit. It is the beginning of a new era, a new time of the Spirit, a new mode of living, walking by the Spirit, living in the realm of the Spirit. 3. In recent times, there is certainly so much revival, vigor, and enthusiasm, which are all concrete signs of the power of the Spirit. But beware! There is always the danger to limit the Holy Spirit only to these external demonstrations and expressions. Holy Spirit is not only some eloquent preaching, some animated and moving prayers, some evocative intercessions, some touching devotion, some powerful healing, some impressing gift of tongue, some happening prophesying, a great mass appeal and gathering huge crowds. 4. Certainly, as the Spirit is powerful and vivacious, it can have such great external impacts. But the sad thing is, the Spirit is so much confined only to these factors, so much domesticated only to these, so much so that only some groups claim to be charismatic groups, filled by the Spirit, and the others are labelled as ordinary mortals, or only some prayer modes are Spirit-powered modes, and the other prayer ways are just the ordinary. 5. We see in all this, two unhappy tendencies: reduction and arrogance. That is, reducing the Holy Spirit ultimately to powerful preaching and wonders, and also nurturing a disguised spiritual pride of possessing the Spirit to use it at one’s liking. 6. And the greatest sad effect of such tendencies is, a failure to renew life. In other words, there is so much demonstration of the power of the Spirit in different spiritual activities, but hardly any real change in concrete life. The power of the Spirit is predominantly restricted to the spiritual zone, with no inflow into the daily life zone. This creates a wide gap and abyss between spiritual power and success but actual weakness and value failure. 7. The whole issue is that these spiritual activities and powers do not guarantee a good and holy life. Just listen to how clearly Jesus brings to attention this fact: “Many will say to me on that day, ‘Lord, Lord, did we not speak in your name? Did we not cast out devils and perform many miracles in your name? Then I will tell them openly: I have never known you; away from me, you evil people!” (Mt 7. 22-23). 8. Therefore we must sincerely question and see: How much the power of the Spirit is challenging and changing my weaknesses? How much the spiritual illumination to cite many quotations, enlightens and guides me and us for the right thoughts, attitudes, decisions, and actions? How much the expertise and eloquence of preaching the Word leads to practice the Word in real life? How much the Spirit makes us grow in honesty, in patience, in unity, in generosity, in purity, in holiness, in serenity, in self-control – this is the whole issue. 9. Claiming to be filled and empowered by the Spirit but living exactly contrary to the fruits of the Spirit, in grudges and resentments, in needless tensions and disturbances, in anger and impatience, in dishonesty and cheating, in impurity and malice, in criticism and slander, in indifference and selfishness, in greed and grabbing, in division and discrimination, in pride and false dignity, in self-glory and cheap popularity – is this the Holy Spirit? What kind of Spirit this is? Great display of the gifts of the Spirit (cf. 1 Cor 12. 4-11)! But where is the witness to the fruits of the Spirit (Gal 5. 22-23). Imperative: Let us not limit the Holy Spirit. Let us not drain his power. Let us not dilute his role. Let us not tame him to suit our convenience and advantage. Let us not privatize him to project and promote self-glory.

ASCENSION OF THE LORD 25

ASCENSION OF THE LORD 01JUNE 2025 Indicative: We celebrate today Jesus’ ascension to heaven. Ascension is not just the end of Jesus’ earthly presence. It is not just getting back his glory in heaven. The purpose is not to demonstrate to the disciples about his greatness. It is also not to prove to all that he is glorious. Rather ascension is the point of completion and fulfillment of Jesus’ mission on earth as a human person. 1. Ascension marks the end of the post- resurrection preparation of the disciples for their life and mission. It is a special time to prepare to live and do without Jesus' physical presence. Yes, the duration between his resurrection and ascension is not a period of suspension. Rather it is a time of intense preparation of the disciples. 2. The risen Lord appears to them, continues to teach them, illumine them, guide them, strengthen, and confirm them in their faith and mission. It was a preparation to meet the future in his physical absence. How the future will be without Jesus? How they have to live and do their mission? These are crucial and disturbing questions. 3. Here we highlight three essential aspects of ascension. They are namely, confirmation, assurance and assignment. Primarily ascension is a confirmation. Ascension confirms our faith that our Lord is Lord of heaven. He is seated at the right hand of the Father He is able to sympathize with us. He intercedes for us, and sustains us from heaven. 4. It Confirms that heaven is the original abode of Jesus. It gives the Confirmation that Jesus is in eternal communion with the Father and the Spirit. Confirmation that Jesus resumes his original abode, his original glory, his original identity, his original communion. He is not gaining anything new, anything that is not his. He is regaining what is his own. 5. In fact ascension is truly restoration. Jesus attests: “As I came from the Father and have come into the world, so I am leaving the world and going to the Father” (Jn 16. 28). God the Father restores to Jesus his original glory. Jesus accomplishes Father’s will and the mission entrusted to him. The Father is pleased with his fidelity, and so as sign of this holy pleasure and as an evidence of this victory over evil, God raises Jesus, and that is resurrection. 6. Thus resurrection is the authentic testimony that Jesus’ incarnation, life, passion and death are not futile, but are purposive and infinitely efficacious and meritorious. Thereafter ascension is a complete confirmation of this victory and glory. Jesus goes back to where he comes from. A vital chapter of his redemptive mission is over. 7. Then ascension is Assurance: assurance that we will not be left alone as he goes away from the earth. Assurance that he will never abandon us but will accompany us through the Holy Spirit. Assurance that our help will not be less with Jesus’ going away, but in fact will be much more. In heaven and from heaven, he is totally powerful, and he is not restricted and constrained by any human limitations and vicissitudes. 8. Therefore we should rejoice that Jesus ascended to heaven, rather than lament that he has left us, going away from earth. This is what Jesus makes clear to the disciples also: “it is better for you that I go away, because as long as I do not leave, the Helper will not come to you” (Jn 16. 7). So an assurance that Jesus’ presence, guidance and power will never cease. The Holy Spirit will continue the same presence, guidance and power of Jesus. 9. It is also an Assurance that our destiny and destination is also heaven, as Jesus assures the disciples in his farewell discourse, “you shall be with me where I am” (Jn 14. 3). Assurance that they and we will share the same glory, as Jesus prays in his farewell prayer: “Father, since you have given them to me, I want them to be with me where I am and see the Glory you gave me” (Jn 17. 24). 10. Further, there is also a summon, an assignment: It is a call to trust in a new kind of presence and power of God, and to live the spiritual presence and power, beyond the physical. We should go beyond our too much clinging to what is physical, direct, external and visible. We must learn to walk in a higher spiritual realm. 11. Thereby Ascension carries along an assignment to commit ourselves to attain the same destiny of ascension, i.e. residing in the same Glory. It is a commitment to a daily ascension. This consists in an incessant restoration, regaining our original identity and dignity. Obtaining the heavenly glory is not acquiring something new which is not there. It is not a novel creation or a grand invention or acquisition. Rather it is a discovery, a recapturing, a regain of what is already there. Imperative: Ascension is a commitment to become what we already are: to daily “ascend” to our real higher self, our true identity of being God’s own images, the children of God, disciples and friends of Christ, abodes of the Holy Spirit and the heirs of heaven.

SIXTH SUNDAY OF EASTER 2025

6th EASTER SUNDAY: 25 May 2025, Acts 15. 1-2, 22-29; Rev 21. 10-14, 22-23; John 14. 23- 29 Indicative: Turn to God in times of trouble and fear. Trust in Him wholeheartedly. And He will grant you peace 1. We live in a world where day after day We experience troubles and fears. There is no peace. Instead there is a lot of anxiety. Many suffer from anxiety syndrome and the life of many is marked by tension. 2. It is in such a context, the words of Jesus cool and soothe us. "Let not your hearts be troubled; let them not be afraid". Today, the first invitation for us is not to be troubled and afraid. This does not mean that we will not have any troubles and fears. 3. Our faith in God is no seal or guarantee against difficulties and suffering. The Lord does not wave off automatically and magically all the troubles. Rather, he assures us that we will remain in peace even amidst all the negativities. 4. Peace is the antidote in our troubles and trials. Jesus says, "My peace i give to you, and not the kind of peace that the world gives". Now what is this different peace of the Lord? Where is the difference? 5. First of all, the peace of the world is temporary and passing. It is short- lived. But the peace of the Lord is stable and lasting. It may not give instant happiness and satisfaction. It may leave at times a bitter taste in the mouth. The Lord"s peace is steady and consistent. It is not easily shaken or wavering. 6. The peace of the Lord is deep and interior. Unlike the worldly peace, the Lord's peace is not easily conditioned by external factors, like food, things, money, power, position, reputation, recognition, profitability. Even without these, one can be peaceful. It is deep-seared and interiorly built. 7. The peace of the Lord is not absence of afflictions and adversities. Often the world equates peace with problemless external condition. Just as the external conditions change, so also the peace condition changes according to the variable factors. The Lord's peace is an inner power, a mental stamina that subsists even amidst all upsetting factors. 8. The peace of the Lord is ever calm, composed, and serene. It is never violent or aggressive. Like the world's peace, it does not create and indulge in peaceless situations to establish peace. The peace of the world is like the peace on the battle world after killing numberless enemies. It is the joy of profit having deceived many. It is the joy of winning over others having put down many. It is the joy of feeling big having belittled many. 8. The peace of Lord is God-centred and other- oriented. The more one seeks to surrender oneself to God, the more one will be in peace. The more one is faithful to God, the more one will enjoy peace. Further, the Lord's peace is ever altruistic. Those who experience the peace of Lord will always commit themselves to the good of others. Lack of charity is lack of peace. This is what we see in the first reading. The apostles in wisdom gave importance to the essentials of faith, fidelity to God and moral integrity. They were clear not to lay unnecessary burdens on their fellow believers. Imperative: What is the kind of peace that we search and strive for? Is it the peace of the Lord that is deep and positive and constructive? Or is it the peace of the world that is self- centred and shallow?

FIFTH SUNDAY OF EASTER 2025

5TH EASTER SUNDAY, ACTS 14. 21-27; REV 21. 1-5; JOHN 13.31- 35 Indicative: Jesus came to change our old life of sin, darkness, and death into a new life of grace, light, and life 1. Today’s impressive and recurrent theme is Newness. All three readings revolve around various aspects of newness. In the second reading from Revelation, God assures, “Behold I am making all things new”. In the gospel of John, Jesus gives a new commandment. And in the first reading from the Acts of the Apostles, we find some concrete signs of new life in Christ. 2. Some of the features of the new life that God promises in Revelation are: A new abode, a new dwelling place, and new situations, symbolized by “a new heaven and a new earth”, and “the dwelling place of God is with them”. It is a new life of holiness and heavenliness, symbolized by a “new Jerusalem, the holy city, coming down out of heaven from God”. It is a new life of beauty and intimacy, symbolized by “a bride adorned for her husband”. It is a new life of total belongingness between God and His people, indicated by that “they will be his people … and God himself will be their God”. It is a new life of joy, indicated by the fact that “God will wipe away every tear from their eyes, there shall be no more death or mourning or crying or pain”. 3. In the gospel, Jesus gives us a new identity, a new vocation that is, being his disciples. He gives a new duty and mission and that is bearing witness to his discipleship. He also gives a new means, a new way, a new commandment, and that is to love another. But what is new in this so-called new commandment? 4. It is new because it expands and extends the hold and scope of Leviticus 19.18 of loving one’s neighbour as oneself. ‘Neighbour’ is no more tribalistic, a member of one’s own group; rather, a neighbour is universalistic, anyone in need, bound by the bond of faith and fraternity. It is new because the model is Jesus himself and his love. Jesus commanded: Just as I loved you, you too love another. Therefore, our love for one another should be like his love with the same passion, commitment, sacrifice, and service. Further, it is new because ‘loving one another becomes the identity mark of discipleship, the fulfillment of our mission and the fitting way of glorifying God. 5. Now in the first reading from the Acts of the Apostles, we see some concrete effects and manifestations of this new life. It is a new life of strength, strengthening the souls of the disciples. It is a new life of courage, encouraging them to continue in faith. It is a new life of openness, opening a door of faith to the Gentiles. It is a new life of commending and committing the believers to God with prayer and fasting. It is a new life of accomplishing and fulfilling all the works in God’s name and for His glory. Imperative: God is constantly calling us for a new life and offering us a new life. Then, why do we go on clinging to the old and former ways of sin and evil?

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