Maundy
comes from the Latin Mandatum and in English means Command. It refers to the
command that Jesus gave to love unconditionally and to serve without expecting
anything in return. He showed this through the symbol of washing the feet of
his disciples. Join me to celebrate the Lord's Supper and Command on Thursday,
April 1, 2021 at 6 pm Indian Standard Time on this link
https://www.youtube.com/watch?v=KEfzsSqQrH4
Am
I one of those persons who say one thing but does another? Or am I a person who
does not do what he says?
To
read the texts click on the texts: Ex12:1-8,11-14; 1 Cor 11:23-26; Jn 13:1-15
The
English word Maundy comes from the Latin Mandatum which means command. And the
reason why Maundy Thursday is so called is because the church celebrates this
as the day in which Jesus gave his love command. What Jesus was in effect doing
was summarizing his entire life. In bending down to wash the feet of the
disciples in Jn 13:1-13, Jesus brings together all that he was, all that he is,
all that he does. With Jesus there was no dichotomy, there was no separation
between his being and his doing. Jesus did who he was. Jesus said what he did.
And
so, on this Maundy Thursday we are called through this event of the washing of
the feet, to ask ourselves some serious questions, and the first of these is
“Is there a separation between my being and my doing?
Am
I one of those persons who say one thing but does another? Or am I a person who
does not do what he says?
Am
I a person who cannot be trusted to fulfil an obligation?
Am
I a person who is known for not keeping his word? Another area that we can look
at, is the area of our conditional, of determined love?
Is
my love barter exchange? Do I expect something in return for my love? Is my
relationship with people a matter of “you give me, I give you”? Is it a matter
of how much can I get out of this person rather than how much can I give?
Another
theme that we can look upon during this reflection is the prophetic gesture
that Jesus performs when he washes the feet of the disciples. Many interpret
this gesture as an action of a slave. However, John is very clear that the
washing was not before the meal as slaves would do but when they were in the
midst of the meal. And even though Jesus knows that Judas is going to betray
him, even though Jesus knows that Peter is going to deny him, he washes their
feet. And this is what is prophetic about the gesture. First, that it was done
after the meal had begun, something totally unexpected, and second, that he
could wash the feet of the betrayer, of a denier and of the others who ran
away. So there was nothing within the disciples that would have prompted anyone
to wash their feet; there was nothing within the disciples that would have made
anyone reach out to them. It was what was in Jesus that made him even to look
at the disciples with the eyes, the heart, the mind, of love. And even as he
washed the feet of Judas and Peter, he was loving, forgiving and accepting
them. This is the true meaning of forgiveness; it is the true meaning of love,
it is the true meaning of Maundy Thursday.
So,
If Jesus was able to bring together his being and his doing, his word and his
action, I need to ask myself whether I can do that myself. If Jesus was able to
love unconditionally, expecting nothing in return, I need to ask myself whether
I’m capable of such love. If Jesus was able to love, forgive, and accept and
pardon even those who he knew would reject him, deny him, betray him, am I
capable of such forgiveness and acceptance? This is the theme of the life of
Jesus, of the ministry of Jesus and of what Jesus is calling us to do before we
enter, to reflect on his passion. And we need to ask ourselves what have I done
for Christ, what am I doing for Christ, what ought I do for Christ?
During
this time and before we can enter the passion proper, our hearts, our minds,
our whole being must get ready for this challenge. In the gospel of Lk 9:57-62,
we read about the would be disciples of Jesus, those who had the intention, may
be even the desire of following, but those who had excuses ready why they could
not follow. Am I like those would be disciples, am I like those who are ready
with an excuse why I cannot love or cannot forgive, am I like those who are
ready in fact that being and doing do not coincide and so can find an excuse.
Or am I going to rise up to that challenge of Jesus who invites me today to
take up your cross and follow him. And even as I spoke about love and
forgiveness, I want to speak about your own love and forgiveness; I want to
speak about your own love for your husband or your wife, for your children or
parents, for your neighbour or your colleague, and I would like to ask you
whether your love is unconditional or whether it can be termed barter exchange.
A very good way to find that out is to ask yourself this question – Do I love
this person? Is it because of an obligation, is it because of a duty, is it
because many years ago I made a commitment in the church, and so now I have to
stick to that commitment? If that is the case, then it is very likely that your
love is a barter exchange. But, if your love is without any kind of wanting
from the other person then it can be like the love of Jesus.
And
even as you are unable to forgive, I would like to direct your attention to
this beautiful scene, and picture in your mind’s eye of Jesus washing the feet
of Judas, looking at him possibly, looking at his eyes and seeing in there the
betrayal, and yet having the ability to wash his feet and forgive. If you can
think, reflect, pray and know in your heart that you are capable of such love,
then you can enter with the Lord into his passion.
Today is Maundy Thursday. The English word Maundy comes from the Latin 'Mandatum' which means command. And the reason why Maundy Thursday is so called is because the church celebrates this as the day in which Jesus gave his love command. What Jesus was in effect doing was summarizing his entire life. In bending down to wash the feet of the disciples in Jn 13:1-13, Jesus brings together all that he was, all that he is, all that he does.
With Jesus there was no
dichotomy, there was no separation between his being and his doing. Jesus did
who he was. Jesus said what he did. And so, on this Maundy Thursday we are
called through this event of the washing of the feet, to ask ourselves some
serious questions, and the first of these is “Is there a separation between my
being and my doing?
Am I one of those persons
who say one thing but does another? Or am I a person who does not do what he
says?
Am I a person who cannot
be trusted to fulfil an obligation?
Am I a person who is
known for not keeping his word? Another area that we can look at, is the area
of our conditional, of determined love?
Is my love barter
exchange? Do I expect something in return for my love?
Is my relationship with
people a matter of “you give me, I give you”? Is it a matter of how much can I
get out of this person rather than how much can I give?
A third theme that we can
look upon during this reflection is the prophetic gesture that Jesus performs
when he washes the feet of the disciples. Many interpret this gesture as an
action of a slave. However, John is very clear that the washing was not before
the meal as slaves would do but when they were in the midst of the meal. And
even though Jesus knows that Judas is going to betray him, even though Jesus
knows that Peter is going to deny him, he washes their feet. And this is what
is prophetic about the gesture. First, that it was done after the meal had
begun, something totally unexpected, and second, that he could wash the feet of
the betrayer, of a denier and of the others who ran away. So there was nothing
within the disciples that would have prompted anyone to wash their feet; there
was nothing within the disciples that would have made anyone reach out to them.
It was what was in Jesus that made him even to look at the disciples with the eyes,
the heart, the mind, of love. And even as he washed the feet of Judas and
Peter, he was loving, forgiving and accepting them. This is the true meaning of
forgiveness; it is the true meaning of love, it is the true meaning of Maundy
Thursday.
So, If Jesus was able to
bring together his being and his doing, his word and his action, I need to ask
myself whether I can do that myself. If Jesus was able to love unconditionally,
expecting nothing in return, I need to ask myself whether I am capable of such
love. If Jesus was able to love, forgive, and accept and pardon even those who
he knew would reject him, deny him, betray him, am I capable of such
forgiveness and acceptance? This is the theme of the life of Jesus, of the
ministry of Jesus and of what Jesus is calling us to do before we enter, to
reflect on his passion. And we need to ask ourselves what have I done for
Christ, what am I doing for Christ, what ought I do for Christ?
During this time and
before we can enter the passion proper, our hearts, our minds, our whole being
must get ready for this challenge. In the gospel of Lk 9:57-62, we read about
the would be disciples of Jesus, those who had the intention, may be even the
desire of following, but those who had excuses ready why they could not follow.
Am I like those would be disciples, am I like those who are ready with an
excuse why I cannot love or cannot forgive, am I like those who are ready in
fact that being and doing do not coincide and so can find an excuse. Or am I
going to rise up to that challenge of Jesus who invites me today to take up
your cross and follow him. And even as I spoke about love and forgiveness, I
want to speak about your own love and forgiveness; I want to speak about your
own love for your husband or your wife, for your children or parents, for your
neighbour or your colleague, and I would like to ask you whether your love is
unconditional or whether it can be termed barter exchange. A very good way to
find that out is to ask yourself this question – Do I love this person? Is it
because of an obligation, is it because of a duty, is it because many years ago
I made a commitment in the church, and so now I have to stick to that
commitment? If that is the case, then it is very likely that your love is a
barter exchange. But, if your love is without any kind of wanting from the
other person then it can be like the love of Jesus. And even as you are unable
to forgive, I would like to direct your attention to this beautiful scene, and
picture in your mind’s eye of Jesus washing the feet of Judas, looking at him
possibly, looking at his eyes and seeing in there the betrayal, and yet having
the ability to wash his feet and forgive. If you can think, reflect, pray and
know in your heart that you are capable of such love, then you can enter with
the Lord into his passion.
There
are some, who because they find it easier, prefer to lay the blame at God’s
door for their “misfortune”. While it is true that God remains sovereign, it is
also true that we as humans have total freedom and thus must accept
responsibility for our actions. We are always free to act as we see fit, but we
must also realize that our every action has consequences which we must be
willing to accept.
To read the texts click on the texts: Isa 50:4-9; Mt26:14-25
The text on the day before Maundy Thursday invites us
to reflect on the initiative taken by Judas in going to the chief priests and
agreeing to betray Jesus, the preparation for the Passover and the prediction
of Judas’ betrayal.
Matthew’s reason for the betrayal by Judas is greed.
Judas wants something if he agrees to betray Jesus and agrees to the thirty
pieces of silver offered to him, a detail mentioned only by Matthew. Unlike in
Mark where the money is promised, in Matthew Judas is paid on the spot. Some
see the reference to the thirty silver pieces as taken by Matthew from Zech
11:12-13 in which there is an obscure reference to the wages of a shepherd, who
puts money back into the treasury. In Exod 21:32 thirty silver pieces is the
price of an injured slave.
According to Exod 12:1-20, the Passover lambs were to
be killed on the afternoon of the 14th of Nisan, and the festival itself began
with the ritual meal on the evening that began the 15th of Nisan. The Festival
of Unleavened Bread began on the 15th and continued for seven days, during
which no leaven should be found in the house. By the first century, the two
festivals had merged and their names were used interchangeably. In addition,
the pious practice of removing leaven one day early, the 14th, had become
common.
Preparation for the Passover involved (1) locating an
appropriate place within the city walls of Jerusalem, the only legitimate
location for eating the Passover meal; (2) searching the room for leaven and
removing any items that might contain yeast (bread crumbs, etc.); (3) obtaining
a lamb and having it ritually slaughtered by the priests in the Temple; (4)
roasting the lamb and preparing it with the other necessary items for the meal
in the place previously arranged. While it is important to Matthew for
theological reasons that the last supper was a Passover, he narrates none of
the details associated with the Passover meal and ritual, concentrating his
interest on the meal of the new covenant to be celebrated.
While Judas’ question to the chief priests focuses on
himself and what he can gain, the disciples question to Jesus focuses on Jesus
and what he wants them to do.
After Jesus takes his place at the table, he announces
the fact of his betrayal by one of the Twelve. This announcement leads to
distress on the part of the disciples. Each asks in turn whether he is the one.
Jesus responds by indicating that one of those who eat with him will betray
him, but does not explicitly identify Judas. Judas’ question is left till after
Jesus’ response.
The dialectic of divine sovereignty and human
responsibility in the passion is brought out strongly in Jesus’ comment that it
would be better for the betrayer if he had not been born. Jesus is fully aware
of who it is that will betray him. God is not taken by surprise in the betrayal
that leads to crucifixion; it goes according to the divine plan expressed in
Scripture. But this does not relieve the burden of human responsibility. God is
fully sovereign, humanity is fully responsible.
Judas who is in the process of betraying Jesus asks if
he is the one. Unlike the other disciples who address Jesus as Lord, Judas
addresses him as Rabbi indicating that he is not an insider but an outsider.
Jesus’ response “You said it” is a clear affirmation that Judas is indeed the
one.
There are some, who because they find it easier,
prefer to lay the blame at God’s door for their “misfortune”. These are people
who have not yet grown up. If children blame others for the mistakes they make
or refuse to accept responsibility it can be understood, but when adults do
that it is a sign of not having grown up. While it is true that God remains
sovereign, it is also true that we as humans have total freedom and thus must
accept responsibility for our actions. We are always free to act as we see fit,
but we must also realize that our every action has consequences which we must
be willing to accept.
There
are numerous times in our lives when things do not go the way we plan. It is as
times like these that we tempted to throw in the towel. However, the challenge
is that even at times like these to continue to trust and believe that even
though we may not fully understand why things happen the way they do, that God
is still in control and will never let anything happen to is that is not for
our good and for his glory.
To read the texts click on the texts: Isa 49:1-6; Jn 13:21-33, 36-38
The text of today begins after the action of the
washing of the feet of his disciples by Jesus and the words that he speaks
explaining the meaning of the event. Thus this text must be read with that
background in view.
It begins by an announcement of the betrayal in the
context of Jesus’ emotional distress. This announcement is greeted with
confusion on the part of the disciples. This confusion is an indication that
betrayal can lie in the heart of any disciple and that no one is really exempt
or can take for granted his/ her fidelity. This confusion leads to questioning
on the part of the disciples. Each wants to know who Jesus meant. “The disciple
whom Jesus loved” is introduced for the first time in the Gospel and plays a
prominent role from now on. The fact that the disciple is not named points to
the fact that it is not so much the person, but his relationship to Jesus that
defines and determines who he is. Like the Son who is in the bosom of the
Father (1:18) so this disciple reclines in the bosom of Jesus. Prompted by
Simon Peter’s nod, the beloved disciple asks Jesus who the betrayer is. Through
the gesture of giving the morsel to Judas and his words, the contrast between
the intimacy of the meal on the one hand and the betrayal by Judas on the other
is brought into sharp relief. Even as he is offered a sign of friendship,
intimacy and fidelity, Judas chooses distance, betrayal and infidelity. Though
Jesus “knows” who will betray him, he still reaches out in love and friendship.
The mention of Satan entering Jesus indicates that the
real battle is not between Jesus and Judas but between Jesus and the powers’ of
evil, between light and darkness, and between falsehood and truth. Jesus is
willing to face head on and immediately the powers’ of evil and so instructs
Judas to act quickly. Jesus alone understands the significance of the hour. The
disciples remain ignorant and even misunderstand. That Judas leaves immediately
is an indication that his commands are followed even as he is going to be
betrayed. Jesus remains in control of all the events of his “hour”. The phrase
“and it was night” can mean on the surface level a chronological notation.
However, it has a much deeper meaning in John. On the deeper level it means
that Judas has cut himself off from Jesus who alone is the light and also that
he has sided with the darkness which tries to overcome the light.
The verses which follow and complete the reading of
today can either be seen as a conclusion to the previous episodes of the
washing of the feet and the prediction of the betrayal or as an introduction to
the Farewell Discourse. They speak of the glorification of Jesus as Son of Man
and also of the glorification of the Father. While it is true that the mutual
glorification began when the father was manifested through the Son at the
incarnation and continued in the words and works of Jesus, it will be completed
and reach its fulfillment in the death, resurrection and ascension of Jesus to
the Father. This final departure from the world and return to the Father is
here seen as a seal of the disciples’ new relationship with God, with him and
with one another. Jesus responds to Simon Peter’s question about his final
destination by predicting Peter’s denial of him. Though Peter protests by
offering his life to Jesus in keeping with the command to lay down one’s life
for one’s friend, he speaks more from a misplaced enthusiasm than from the
reality of the situation. When confronted with reality, Peter will in fact deny
Jesus three times.
There are numerous times in our lives when things do
not go the way we plan. It is as times like these that we tempted to throw in
the towel like Judas and Peter did. However, the challenge is that even at
times like these to continue to trust and believe that even though we may not
fully understand why things happen the way they do, that God is still in
control and will never let anything happen to is that is not for our good and
for his glory.
Remaining with Jesus, following his commands and
living the life that he demands is thus not an easy task. The numerous laws,
rules and regulations of the Jews have been summarized into one command which
is to love God by loving neighbour. This reduction of the numerous into one
does not mean that the one is easier; it means that the focus has changed from
external observance to internal disposition and from personal achievement to
grace. That grace is at the heart of the command is made evident in the cases
of Judas and Peter who both fail in keeping it. While Judas’ betrayal may be
seen as a dramatic and extreme case of refusing to remain with Jesus and follow
his commands, the denials by Peter indicate that every disciple is at risk of
failure if he/ she depends on his/her own strength and not enough on the Lord.
The
love command was not only spoken of by Jesus but lived out by him throughout
his life. The best manner in which that love command was manifested was not
only in the washing of the feet of his disciples, but in the spreading out of
his arms in total surrender and unconditional love.
To read the texts click on the texts: Isa 42:1-7; Jn12:1-11
The story of the anointing of Jesus is found in all
four Gospels. Yet, the manner of the anointing, the reason for the anointing
and the anointing on the head as mentioned by Mark and Matthew and the feet as
mentioned by Luke and John indicate that each evangelist interprets the
anointing differently. While in Mark and Matthew the anointing is as a
preparation for the burial of Jesus’ body and is thus just before the Passion,
in Luke the anointing of the feet of Jesus by a sinful woman is an explication
of her love and respect for Jesus and his love for her shown in the forgiveness
of her sins. The woman is named only in the Gospel of John and is not Mary
Magdalene. In John, she is Mary, the sister of Lazarus. Though it is not the
head but the feet of Jesus which Mary anoints, the focus of the anointing here
is the “hour” of Jesus. The dinner that Jesus is attending here is an
anticipation of the last dinner that he will have with his disciples soon.
The story begins with the dinner given for Jesus by
Lazarus and his sisters Martha and Mary. The anointing by Mary is narrated
immediately after this. Though Mark also points to the quality of the ointment,
only John mentions the quantity. By wiping the feet of Jesus with her hair,
Mary anticipates the wiping of the disciples’ feet by Jesus at the last supper.
The anointing here therefore points to the washing and wiping of the feet of
the disciples by Jesus. The protest about the extravagance of the gesture is
voiced in John by Judas alone. This is already an anticipation of the
betrayer’s role that Judas will play later in the garden. The protest of Judas
is not genuine, because his concern stems from his own desire to steal. Jesus’
response to Judas is to point to the revelatory significance of Mary’s act. It
is an anticipation of the final anointing after the death of Jesus and thus
confirms that it will take place. Jesus also reminds his disciples of the
limited time before his “hour” and invites them to recognize it like Mary did.
They need to respond like her.
Since many of the Jews were going to Jesus and began
to believe in him, the chief priests make plans to kill Jesus. They also plan
to kill Lazarus so as not to leave any trace of the miraculous powers of Jesus
and also to stop people from believing in him.
The contrast between the insight of Mary and the blindness of Judas is brought out powerfully in this story. She recognizes who Jesus is and the fate that awaits him and so acts accordingly. Judas on the other hand has closed himself to the revelation of God in Jesus and thus can only act to suit his selfish interests. The anointing of the feet by Mary and the wiping them with her hair is also an indication of the action of a true disciple of Jesus. She anticipates what her master and Lord will do and does it. She does not need to be taught it like the other disciples at the last supper. She has learnt it by observing the actions of the Lord. Judas on the other has shown that he is not a true disciple because he is able to see only the negative in the loving action of service and reaching out. His only response is therefore to protest.
The love command was not only spoken of by Jesus but
lived out by him throughout his life. The best manner in which that love
command was manifested was not only in the washing of the feet of his
disciples, but in the spreading out of his arms in total surrender and
unconditional love. This is the love to which we as disciples are challenged
today. We can decide to respond like Mary because we are convinced and have
experienced the unconditional love of God ourselves, or we can be like Judas
who focus on our own selfish interests and so miss out on the beauty and
reality of unconditional love.
In
the Passion and death of Jesus there is no room for triumphalism. There is no room for a victory that does not
first know the “fellowship of His sufferings” on behalf of others. He clung to
nothing; he let go of everything. Do we have the courage to do likewise?
To read the texts click on the texts: Isa 50:4-7; Phil2:6-11; Mk 14:1-15:47
In
the past, the fifth Sunday of Lent (the Sunday before Palm Sunday) was known as
Passion Sunday, However, following Vatican II, the sixth Sunday of Lent was
officially re-named Passion Sunday. This Sunday is also called Palm Sunday,
since palm branches are still distributed, but the focus is on the betrayal
arrest, suffering and crucifixion of Jesus rather than on his triumphal entry
into Jerusalem just before his death. Passion / Palm Sunday is the start of
Holy Week in which the Church commemorates the Last Supper and the first
Eucharist on Holy Thursday and Christ’s death on Good Friday.
What
Jesus experiences for us is a manifestation of God’s overwhelming love for each
one of us. Further, by our identifying ourselves with the ‘mystery’ of Jesus’
suffering, death and resurrection we ourselves experience a great liberation, a
joy and freedom. This is because Christ came for precisely this purpose, to
save in and through his death.
This
idea is brought out powerfully by Mark in his Passion Narrative, which, though
the shortest of all the four, is unique in many ways. While some think that the
Passion narrative proper begins with the last supper, others see it as
beginning with the prayer of Jesus in Gethsemane after the supper. The fact
that the reading of today begins at 1:1 is an indication that the Church wants
us to see the Passion Narrative beginning with the plot to arrest and kill
Jesus. Be that as it may, it seems to me that the Passion Narrative actually
begins after the Baptism of Jesus, when Jesus accepts the invitation of the
Father to be both beloved son and slave, but more importantly the invitation to
become beloved son and king, by being slave and servant.
Following
the last supper and beginning with the prayer of Jesus in Gethsemane, the narrative
may be seen to be divided into six parts. The first of these is the prayer of
Jesus in Gethsemane, followed by the scene of his arrest. There is then the
trial before the Sanhedrin or the Jewish trial followed by the Roman trial.
This is followed by the way of the cross, crucifixion, and the events after the
death of Jesus and concluded in the sixth scene by the burial of Jesus.
The
prayer of Jesus in Gethsemane (14:32-42) is a lesson in prayer. There are two
aspects to this prayer. The first aspect is that this is the only time in the
Gospel that Mark gives us the content of the prayer of Jesus. In the first part
of the prayer, Jesus states his petition, but adds in the second part that he
wants this to accord with God’s will. The second aspect of the prayer is that
though Jesus does not hear the Father’s voice like he heard at his Baptism and
Transfiguration, he gets up fortified after his prayer. The fact that he was
fortified is seen clearly in Jesus’ response to those who come to arrest him (14:43-52).
If God wanted it this way, Jesus was willing. The disciples all run away. Not
even one remains.
The
trial before the Sanhedrin (14:53-72) ends with the whole Sanhedrin condemning
him, not one voice is raised in protest. The trial before Pilate (15:1-15),
deals with a political question which is whether Jesus is king of the Jews.
Jesus’ response is enigmatic. He neither denies nor confirms. Pilate
representing the Roman authorities condemns Jesus to death.
On
the way to the place of crucifixion, Jesus is hailed as King of the Jews albeit
in mockery. Those who mock him do not realize that this is indeed the kind of
king he has come to be. When on the cross, the passersby deride him and the
chief priests mock him. Even the one crucified with him taunts him. Jesus has
no support from anyone. He is alone. Not even his Father will come to his aid.
But the centurion recognizes the crucified Jesus, the Jesus who dies on the
Cross as Son of God.
The
final scene in the Passion narrative which is the scene of Jesus’ burial
(15:42-47) also reinforces the idea of a servant king. Joseph of Arimathea who
was a respected member of the Sanhedrin that condemned him as deserving death
now realizes that Jesus is indeed Son of God. This is what prompts him to take
courage and ask Pilate for Jesus’ body, so that he could bury it. This is
exactly how Jesus won victory. In his suffering and ignominy, God vindicates
him. He becomes Son of God when he hangs on the Cross.
This
vindication and exaltation forms the last part of the kenosis hymn of Paul. The
hymn summarises the whole of salvation history succinctly. It begins with the
pre-existence of Christ, moves on to the incarnation and mission and then
narrates his passion and death on the cross before speaking of his resurrection
and exaltation.
However,
there is no room for any kind of triumphalism here! There is no room for a
victory that does not first know the “fellowship of His sufferings” on behalf
of others. He clung to nothing; he let go of everything. Do we have the courage
to do likewise?
God’s
ways are not our ways. We are reminded as we reflect on today’s readings that
there will be numerous times when we will knowingly or unknowingly try to upset
the plans of God because they do not fit in with what we think is good for us.
To read the texts click on the texts: Ezek 37:21-28; Jn11:45-56
The first two verses of today can be seen as the
conclusion of the miracle story of the raising of Lazarus. While some of those
who witnessed the miracle respond positively, others do not. However, the
number of those who believe is more than that of those who do not as is evident
in the use of “many” for those who believed and “some” for those who did not.
The chief priests and Pharisees respond to the information they receive about
the miracle by calling a meeting during which they discuss the fate of Jesus.
Their main concern seems to be their own loss of power. They do not seem really
interested in the destruction of the temple or even Jerusalem but with the
effect that Jesus’ popularity will have on their own selfish interests.
Caiaphas who was high priest speaks on behalf of all
of them. Even as he wants Jesus to die so that greater trouble can be avoided,
he is in fact unknowingly prophesying about the true meaning of the death of
Jesus. Though his sole aim is political expediency, he is collaborating in
God’s plan of salvation for the whole of the human race. He uses his power to
suppress God’s word but in effect witnesses to him. In his death Jesus would
gather together all the scattered people of God to bring them to a union and
unity never witnessed before.
Jesus retreats to Ephraim after the Sanhedrin’s
decision. This retreat, however, is not to escape death but to control its
time. Jesus will not go to his death until his hour arrives. It is God who
decides that hour and no amount of human plotting or planning can hasten its
arrival.
Even as the Passover draws near, questions remain
about whether Jesus will come to the feast or not. It is not clear whether
those who are looking for him have a positive or malicious intent. The
question, however, reinforces the idea that Jesus acts not according to the
will of human beings but of God and if God so ordains then no matter what the
threat or consequence, Jesus will do what is required.
God’s ways are not our ways. As high as the heavens
are from the earth so are God’s ways different from ours. It is not always
possible to accept this simple truth and there are times when we try to go
faster than the Holy Spirit because of our impatience. We are reminded as we
reflect on today’s readings that there will be numerous times when we will
knowingly or unknowingly try to upset the plans of God because they do not fit
in with what we think is good for us. At times like these we too behave like
the adversaries of Jesus. We have to realize that no matter how much we try we
will never be able to upset God’s will for the world though it might seem
sometimes that we have and can. When we witness evil overpowering good, selfishness
dominating selflessness or fear overtaking love, then it might seem that we
have done so. However, these “victories’ are only temporary as was the victory
of the ones who crucified Jesus on the cross. In the final race it is always
God who wins, it is always selflessness that come first and it is always love
that will overcome.
Jesus’
offer of recognizing him in the world is an offer that is relevant and
available even today. The “good works” he inaugurated are on view whenever one
goes beyond oneself and reaches out in love and compassion.
To read the texts click on the texts: Jer 20:10-13; Jn10:31-42
The text of today begins with the Jews picking up
stones to stone Jesus. While the immediate context is the last words of Jesus
in his response to who he is, namely “The Father and I are one”, this reaction
must also be seen in the larger context of the revelations that Jesus has been
making. Jesus’ question to the Jews immediately after their attempt to stone
him is indicative of this. He asks them for which of his good works they want
to stone him. In response they accuse Jesus of blasphemy. Though it is true
that Jesus is equal to God, they do not realize that it is not he who makes
such a claim on his own accord. It is God who confirms him. Jesus uses “their”
law to prove his claims and disprove theirs. He begins by citing the first half
of Ps 82:6 in which human beings are regarded as “gods” because they receive
the Word of God and then goes on to prove from the lesser to the greater, that
thus it cannot be blasphemy if Jesus speaks of himself as God’s Son. It is the
Father who sanctified and thus set apart Jesus and sent him into the world and
thus he always does what the Father commands him to do.
Jesus goes on to appeal to his works as a proof of the
fact that he has indeed been sent by God. His works, which are in keeping with
God’s plan for the world, are clear indication that he and the Father are one.
He is in the Father and the Father is in him. To be able to recognize this is
to come to faith. These words do not go down well with the listeners who try to
arrest him. Again as in the past Jesus escapes because his hour had not yet
come.
The last three verses of the text look back to 1:28
and to John’s witness of Jesus at Bethany. John’s witness and then truth of
that witness manifested in Jesus leads people to believe in Jesus.
In these verses, Jesus does not claim to be another
God or to replace God or even make himself equal to God. He claims to make God
known as never before. He reveals God as loving Father and as one whose only will
for the world is its salvation. This is evident in the works that he performs,
which are works of unconditional and redeeming love.
Jesus’ offer of recognizing him in the world is an
offer that is relevant and available even today. The “good works” he inaugurated
are on view whenever one goes beyond oneself and reaches out in love and
compassion. They are continued when one speaks an enhancing word or performs a
loving action. There are visible in selfless service and forgiveness. They are
visible when love is made real.
The
response of Mary goes beyond "Yes". Mary's response may be termed as
a "passive activity" or an "active passivity". Mary does
not merely say that she will co-operate with God. Rather she lets God work in
and through her through the words "Let it be done to me (by you)"
To read the texts click on the texts: Isa7:10-14;8:10; Heb 10:4-10; Lk 1:26-38
The
Annunciation of the Lord is the beginning of Jesus in his human nature. Through
his mother and her courageous YES, Jesus became a human being. The point of the
Annunciation is to stress that Jesus did not come down from heaven as an
“avatar” but rather that in every sense of the word; he was totally and
completely human. Another related point is that God “needs” the co-operation of
human beings to complete the plans God has for the world. One of the most
beautiful examples of co-operating with God is that of Mary and her
unconditional Amen.
The
text chosen for the feast is that of the Annunciation as narrated by Luke. It
relates the scene immediately after the announcement of the birth of John the
Baptist and contains the announcement of the birth of Jesus. There are many
similarities in the annunciations to Mary and to Zechariah. The angel Gabriel
is the one who makes both announcements. Both Zechariah and Mary are called by
name and exhorted not to be afraid. Both ask a question of the angel, and it is
the angel who tells them what name each child is to be given. It is the angel who predicts what each child
will turn out to be. However, even as there are similarities, there are
differences in the narratives. While the announcement to Zechariah comes in the
Temple and as a result of his fervent prayer, the announcement to Mary comes
(apparently) when she is in her home and it is unanticipated. While Zechariah
and his wife Elizabeth are advanced in age, Mary has not yet stayed with her
husband, and so is a virgin. The birth of John to parents who are past the age
of child bearing is a miracle, but even greater is the miracle of the birth of
Jesus, who would be born through the Holy Spirit, and to a virgin. Even as John
the Baptist goes with the spirit and power of Elijah, Jesus will be called “Son
of God”. Luke clearly wants to show John as great, but only the forerunner of
the Messiah, Jesus, who is greater.
Here,
too, like in the case of the announcement of the birth of John the Baptist, God
intervenes in human history. Mary though
betrothed or engaged to Joseph, who was of David’s family, had not yet lived
with him. This she would do only after marriage, which would be one year after
the betrothal. The angel greets Mary as the recipient of God’s grace. She has
opened herself to the promptings of God’s Spirit. While Zechariah was gripped
with fear at the very appearance of the angel, in the case of Mary, it is the
angel’s greeting that perplexed her. The angel reassures Mary and makes the
announcement, not only of Jesus’ birth, but of who he will be and all that he
will accomplish.
In
response to this announcement Mary, like Zechariah, asks a question. While both
questions seem similar, it is clear that Zechariah’s question expressed doubt
and asked for a sign, as is evident in the angel’s words before Zechariah is
struck dumb. Mary’s question, on the other hand, is a question asked in faith.
Mary did not question the truth of the revelation like Zechariah did. She asked
only for enlightenment on how God would accomplish this wonderful deed. This
will be accomplished in Mary through the work of God’s spirit. This is why the
child will be called holy. Luke probably also intends to convey here that it is
not merit on Mary’s part that obtained for her what she received, but God’s
generous gift in the Spirit.
The
evidence that what the angel has announced will indeed take place is the
pregnancy of Elizabeth, for nothing is impossible for God. Mary responds, not
merely with a Yes, but by asking that the Lord work in her to accomplish all
that he wants. The annunciation would not have been complete without Mary’s
trusting, obedient response.
Today,
many assume that those whom God favours will enjoy the things we equate with a
good life: social standing, wealth, and good health. Yet Mary, God’s favoured
one, was blessed with having a child out of wedlock who would later be executed
as a criminal. Acceptability, prosperity, and comfort have never been the
essence of God’s blessing. The story is so familiar that we let its familiarity
mask its scandal. Mary had been chosen, “favoured,” to have an important part
in God’s plan to bring salvation to God’s people, but it is unthinkable that
God would have forced Mary to have the child against her will. Mary is an
important example, therefore, of one who is obedient to God even at great risk
to self.
When
we think of or reflect on Mary, the one word that comes to mind to describe her
whole life is the word, AMEN, a word which may be translated, “so be it”, “your
will be done”, “do whatever you want to do in my life”. This was, indeed,
Mary’s constant response to every situation in her life, especially when she
could not understand why things were happening the way they were. The text of
today is, then, a call and challenge to each one of us that we, too, like Mary,
might be able to say YES to everything that God wants to do in our lives. It is
a challenge to be open and receptive to the Spirit of God, so that we, too,
might be able to give birth to the Saviour in our hearts.
Since
freedom is a gift, it cannot be earned or acquired through one’s antecedents.
It is made visible in the actions that one performs.
To read the texts click on the texts: Dan 3:14-20, 24-25,28; Jn 8:31-40
The verses which form the text for today contain what
may be seen as the fundamental lines of debate and disagreement between Jesus
and the Jewish leaders. In these verses the succeeding verse builds up on the
preceding one and thus intensifies the debate. The sayings are addressed to the
Jews who “believed in him”. Though these do, their faith seems inadequate as is
seen in their response to Jesus to come to the truth. The truth that Jesus
refers to here is not an abstract principle but the presence of God in Jesus.
The recognition of this truth results in a person’s being set free. The words
“will make you free’ result in upsetting the listeners who protest that since
they are Abraham’s descendants they are naturally free. However, they do not
realize that in rejecting Jesus they are also rejecting Abraham and so are not
really his descendants and consequently not free. Since freedom is a gift, it
cannot be earned or acquired through one’s antecedents. It is made visible in
the actions that one performs. If one performs sinful actions, then one is a
slave and so not free. Though the Jews claim to be descendents of Abraham,
their actions do not correspond to their claim. They are guilty of the sinful
action of trying to kill Jesus. Freedom is possible only through the Son who
alone can make free because he is the Truth. In order to receive this freedom
one must be able to recognize the truth of who Jesus is. This they cannot do.
To read the texts click on the texts: Num 21:4-9; Jn8:21-30
The words which begin today’s text continue the theme
of Jesus’ departure begun in 8:14. Here, it is his death, resurrection and
ascension which will be the focus. Though God has revealed himself in Jesus, the
Jewish leaders have refused to recognize him. This is the sin in which they
will die. When Jesus speaks of his departure, he is misunderstood. The Jewish
leaders think of suicide, but Jesus speaks of laying down his life of his own
accord for the salvation of all. The reason why they misunderstand is because
they and Jesus stand on opposite sides. They are from below and of this world,
Jesus is from above and not of this world. If they want to change their
position, they can only do so by recognizing in Jesus, God. The leaders are not
able to do this and show that they have completely misunderstood Jesus in the
question they ask. Jesus affirms that he has told them from the beginning who
he is. He is the one sent by God and it is God who affirms and confirms him.
When they “lift up” Jesus on the Cross (which can also
be translated as “exalt” and so mean resurrection and ascension) then they will
recognize him. This statement of being “lifted up” or “exalted’ is the second
of the three such statements in the Gospel of John. The first appears in 3:14
and the third in 12:32-34. In these two cases because of the use of the passive
voice, the suggestion is that God will do the exalting. It is only here that
the responsibility for the “lifting up” is thrust on the people. Thus, even as
they crucify him, they will also exalt him and in this act recognize him as the
one who is. Even when on the cross Jesus will not be alone because the Father
will be with him.
Jesus’ words touch the hearts of many who hear him and
they come to believe.
Jesus’ coming into the world was not primarily to die
but to save. Yet, if this salvation could only be achieved through his death on
a cross, then so be it. Jesus was willing for it if this was to be the only
way. He was also aware that because of his faith, trust and confidence in the
Father that his crucifixion or being lifted up on the cross would also be his
resurrection and ascension, his being exalted. Even as he is crucified, the
very ones who crucify him realize that what they have done is nailed love
incarnate to the cross. This love accepts, forgives and continues to love even
from the cross.
To read the texts click on the texts: Dan 13:1-9, 15-17,19-30, 33-62; Jn 8:1-11
Most scholars today are of the opinion that this text
did nor originally belong to the Gospel of John and was added later. Numerous
reasons are put forward to support this view. One is that the term “scribes”
used here is the only time in the Gospel that it is used. John does not use
“scribes” anywhere else in his Gospel. Another reason is that while in the rest
of the Gospel of John the debates with the Jewish leaders are long, here it is
brief. This fits in better with the controversy stories of the Synoptic
Gospels. Also the Mount of Olives is mentioned only here in the Gospel of John,
though in the Synoptic Gospels it is frequently mentioned. Jesus is addressed
as “teacher” only here in John. Be that as it may, the text is now part of John’s
Gospel and we have to interpret it within the Gospel.
This event takes place in the Temple. Though the law
commanded that both the man and woman who engaged in adultery would be put to
death (Lev 20:10; Deut 22:22), the scribes and Pharisees accuse the woman alone
and do not provide the necessary witnesses who had “caught” the woman in the
very act of committing adultery. The intention of the scribes seems clear: it
is to trap Jesus. Initially, Jesus does not want to engage the question and so
bends down and writes with his finger on the ground. The point here is not what
Jesus was writing but the distancing gesture that he performs. Since the
scribes persist in the question, Jesus straightens up and addresses the scribes
directly. The statement that he makes takes them beyond the question that they
ask to a self examination and introspection. Once he has raised the issue,
Jesus bends down again and writes with his finger. This time, the intention of
writing is to show that he has said all that he has to say and wants them to
decide what they have to do. They do not answer in words, but through their
action of leaving the place. That all of them leave beginning with the elders
is an indication that no one is without sin. When Jesus straightens up the
second time he addresses the woman who is alone with him since all others have
gone away. The woman who is addressed directly for the first time confirms that
no one is left to condemn her. Jesus responds by not condemning her, but also
challenging her to receive the new life that forgiveness brings.
The attitude of Jesus to people, whether those who
engaged in condemnation or the condemned seems to be the focus of the story.
The questions of Jesus to the scribes and Pharisees and the woman allows them
equal opportunity to part with old ways after having received forgiveness.
Jesus condemns no one, not even those who condemn. However, while the woman
accepts the gift of new life, the scribes and Pharisees show their
non-acceptance through their actions of going away. It is thus a story of grace
and mercy freely given by God in Jesus which when received results in a radical
transformation of a person and the challenge of a new life.
While it is true that this story may be seen as a
moral lesson informing us that we are not to judge rashly or point fingers at
others since when we do, there will be three fingers pointing back at us, it is
also a story that goes beyond this moral lesson to the core of the revelation that
God makes in Jesus. The God revealed in Jesus is a God who does not condemn, a
God who accepts each of us as we are and a God who even when we find it
difficult to forgive ourselves, keeps forgiving and accepting us.
To read the texts click on the texts: Jer31:31-34; Heb5:7-9; Jn 12:20-33
‘Anticipation’
is the word that best describes what the readings of today convey. The first
reading, from Jeremiah, begins with the words, “The days are surely coming”,
and in the Gospel passage, Jesus responds to the arrival of the Greeks with the
words “the hour has come”. What are these days? What is that hour? What must we
anticipate? What must we expect?
Jeremiah explains that the expectation is of a “new covenant”. This covenant is new, not because it will be made again or made anew with the people but primarily because it is a covenant unlike the earlier ones. It is a covenant that will be written, not on stone tablets but on the hearts of all.
The
effects of this covenant will be unlike the earlier ones. This covenant will be
kept by the people and not broken. The reason for this is that people will be
convinced of it and know that it is a covenant for their good and for God’s
glory. They will know that it is in their best interest to keep it. Instead of
being like children, who only keep their parent’s rules because of the promise
of reward or the threat of punishment, the people will keep God’s law and live
God’s commandments because their own consciences direct them to. They will be
convinced of the law in their hearts. Instead of a purely external conformity,
God’s law would now be internalized and people would pursue the right path
because it would be part of their basic character and identity. This is what
Jeremiah means when he talks about God’s Law being planted deep within his
people and written on their hearts. God takes the initiative in making this new
covenant and shows this in his action of forgiving all sin. He is a gracious
God, a God who wants all to be saved.
This
new covenant was made in the most perfect of ways when God made it in Jesus. In
Jesus, sin was forgiven and love took centre stage. This is confirmed directly
at the end of the Gospel reading, in what is termed as the final passion,
resurrection, and ascension prediction in the Gospel of John. In that reading –
he will draw all people to himself. The effect of the “lifting up” of Jesus
will be – not condemnation – but acceptance of people. Even when on the cross,
Jesus will continue to save and to redeem.
That
Jesus could draw all to himself, only in and through the cross, is affirmed in
his words about the whet grain. Speaking of himself and his impending passion,
he directs attention to a grain of wheat which can only give life when it dies
to itself. If the grain of wheat will not die, it remains what it is and will
be unable give new life.
The
letter to the Hebrews picks up this theme and narrates the incident of the
prayer of Jesus at Gethsemane. On one level, Jesus would have preferred to save
without the cross, and this was the content of the first part of his prayer
when he asked the Father to take the cup away. However, on the deeper level, he
knew that the cross was not just one way, but the only way, and that is why he
adds “not my will but yours be done”. Hebrews thus confirms that Jesus
willingly chose to become like the grain of wheat which would fall, and die, in
order to give life and save. This was Jesus’ ‘hour’, the hour when he would go
to his death, but also, without doubt, the hour when he would be glorified, the
hour in which all would be drawn to him. It was the hour when self-centeredness
was driven out by self-sacrifice. It was the hour when new life conquered
death, and eternal, unconditional love conquered sin.
This
is, therefore, a cause for great joy and optimism. Though we know how often wed
have failed to live up to the promises we have made in the past, God continues
to say to us at every moment: “See, I am making a new covenant”. Though we keep
choosing sin over love, and self-centeredness over selflessness, God keeps
inviting us to the ‘hour’ of his son. This is the hour in which he will make
all things new.
This
newness, however, can never come about unless we, like Jesus, make a conscious
decision to collaborate and co-operate with God. We have to dare, like Jesus,
to become like that grain of wheat which will fall to the ground and die. We
have to understand, like Jesus, that unless we die to our selfish ambitions and
our selfish desires to have more, that unless we die to our petty dreams of
personal advancement at the expense of the majority, God cannot make all things
new. The newness that God brings in Jesus is a newness that needs our active
co-operation and collaboration. It needs us to keep saying “Yes”.
Jesus
will always remain bigger than anything that we can ever imagine. Our most
intimate encounters with him must make us realize this.
To read the texts click on the texts: Jer 11:18-20; Jn 7:40-52
The invitation of Jesus to
the thirsty to come and drink from the living water that he will give leads to
the discussion among the people which begins the text for today. While those
who come on hearing this invitation regard Jesus as “the” prophet, others
explicitly call him the Messiah. Still others question whether Jesus could
really be the Messiah because of the popular belief that the Messiah would come
from
When the police return to inform
their masters that they could not arrest Jesus because they had never heard
anyone speak like him, they are accused of having also been deceived by Jesus
and taken in by his sophistry.
Nicodemus who is also one of
the Jewish authorities speaks on behalf of Jesus and reminds his companions of
the law and a hearing that was required before judgement. His question is
ironic and seems intended to bring out that his companions knowledge of the law
is a matter of doubt. They respond to Nicodemus in the same way in which they
respond to the temple police. They deride him and assert their seemingly
superior knowledge of scripture. Though they are emphatic that no prophet is to
arise from
Jesus will always remain
bigger than anything that we can ever imagine. Our most intimate encounters
with him must make us realize this. He cannot be captured by the concepts,
words or images that we use and while these help us to get to know his better,
they will always be inadequate. Yet, this does not mean that we cannot know him
as intimately as we want to. He reveals himself to each of us according to the
level of openness we possess.
Though
Joseph could have done the right thing and shamed Mary by publicly divorcing
her, he decides to go beyond the letter of the law and do the loving thing,
which in his case was also the right thing.
Our
God in Jesus is God with us. Our God is one who always takes the initiative,
who always invites, and who always wants all of humanity to draw closer to him
and to each other.
To read the texts click on the texts: 2 Sam 7:4-5a,12-14a,16; Rm 4:13,16-18,22;Mt1:16,18-24a
Devotion
to St. Joseph became popular from the 12th century onward and in the 15th
Century the feast of St. Joseph began to be celebrated on March 19 every year.
Devotion to St. Joseph as foster father of Jesus and husband of Mary grew
tremendously in the 19th Century and continues till this day.
The
Gospel text for the feast of today includes one verse of the genealogy, which
specifies that Joseph was the husband of Mary of whom Jesus was born. The
verses that follow narrate the story of his birth. Since Mary and Joseph were
engaged, they were legally considered husband and wife. Thus, infidelity in
this case would also be considered adultery. Their union could only be
dissolved by divorce or death. Though Joseph is righteous or just, he decides
not to go by the letter of the law and publicly disgrace Mary, but he chooses a
quieter way of divorcing her. God, however, has other plans for both Joseph and
Mary and intervenes in a dream. Joseph is addressed by the angel as “Son of
David” reiterating, once again after the genealogy, the Davidic origin of
Jesus. He is asked to take Mary as his wife and also informed that is the
Spirit’s action that is responsible for her pregnancy. He is told that he is to
give the child the name “Jesus". Jesus (Iesous) is the Greek form of
"Joshua" which, whether in the long form yehosua, ("Yahweh is
salvation") or in one of the short forms, yesua, ("Yahweh saves”),
identifies the son, in the womb of Mary, as the one who brings God’s promised
eschatological salvation. The angel explains what the name means by referring
to Ps 130:8. The name “Jesus” was a popular and common name in the first
century. By the choice of such a name,
Matthew shows that the Saviour receives a common human name, a sign that unites
him with the human beings of this world rather than separating him from them.
Matthew
then inserts into the text the first of ten formula or fulfillment quotations
that are found in his Gospel. This means that Matthew quotes a text from the
Old Testament to show that it was fulfilled in the life and mission of Jesus.
Here, the text is from Isa 7:14 which, in its original context, referred to the
promise that Judah would be delivered from the threat of the Syro-Ephraimitic
War before the child of a young woman, who was already pregnant, would reach
the age of moral discernment. The child would be given a symbolic name, a short
Hebrew sentence “God is with us” (Emmanu‘el) corresponding to other symbolic
names in the Isaiah story. Though this text was directed to Isaiah’s time,
Matthew understands it as a text about Jesus, and fulfilled perfectly in him,
here in his birth and naming.
This
birth narrative of Matthew invites us to reflect on a number of points. Of
these, two are significant. First, many
of us are often caught in the dilemma of doing the right thing which might not
always be the loving thing. If we follow
only the letter of the law, we may be doing the right thing but not the most
loving thing. However, if we focus every
time on the most loving thing, like Joseph, it is surely also the right thing.
Though Joseph could have done the right thing and shamed Mary by publicly
divorcing her, he decides to go beyond the letter of the law and do the loving
thing, which in his case was also the right thing.
Second,
the story also shows us who our God is.
Our God is God with us. Our God is one who always takes the initiative,
who always invites, and who always wants all of humanity to draw closer to him
and to each other. This God does not come in power, might, and glory, but as a
helpless child. As a child, God is vulnerable. He is fully human and in his
humanity, is subject to all the limitations that humanity imposes on us. Yet, he
will do even that, if only humans respond to the unconditional love that he
shows.
St. Joseph, model of faith, hope and love
I.
Introduction: St.
Joseph is one of the very few Saints who has two feast days to honour him. The
scriptures do not say much about this silent saint. As a matter of fact, St.
Joseph does not speak in the scriptures. His voice is not heard. This is to be
expected because St. Joseph was a man of action more than words.
II.
Inspiration
from St. Joseph: As we celebrate a year dedicated to St.
Joseph we can draw inspiration from him in many areas of our own lives.
1)
Attentive
listening: Matthew
is the only one of the four Evangelists who places Joseph on the centre stage in
his Infancy Narrative. The angel appears to Joseph in a dream on four separate
occasions. (Mt 1:20-21; 2:13; 2:19-21; 2:22).
Before
(Mt 1:18-19) the first of these dreams (1:20-21) Joseph had already made up his
mind to follow the law because he was righteous. He became aware of the
pregnancy of Mary - to whom he was engaged or betrothed - and possibly
suspected her of adultery. The only logical explanation of the pregnancy was
that Mary was guilty of adultery. Joseph
had the choice to pursue a legal trial for adultery (Deut 22:23-27) or draw up
a bill of divorce. Joseph chose the latter option because he did not want to
publicly shame Mary and it would attract less attention.
Hearing
with the ears of our head and seeing with the eyes of our head is only one way
of hearing and seeing. True hearing and seeing require that we hear and see
also with the ears and eyes of our hearts.
2)
Trusting
God’s word: The angel explains that the child
conceived in Mary is from the Holy Spirit (Mt 1:20) and Joseph must take his
pregnant betrothed as his wife. Not only is he to do that, he will also not
have the privilege as the foster father to name this child. This name has
already been chosen by God as communicated by the angel (1:21). His trust in
God’s word shows in his action.
When
things go the way we want, it is easy to believe and trust God’s word. However,
when God’s word calls us to act the opposite of the way want, it is not easy to
accept and follow.
3)
Action
more than words: Joseph’s trust in God’s word does not
end with his acceptance of Mary and Jesus as his wife and son respectively. In
the three dreams that follow the first (2:13; 2:19-20 and 2:22), he is asked to
perform actions which are extremely difficult. However, since it is God’s plan
and God’s hand is at work, Joseph acts in obedience.
In
the first of these dreams, Joseph is asked to go to Egypt hastily. He obeys. In
the second, when the family is in Egypt, he is asked to go to Israel (2:19-20).
Once again, he obeys. The choice of Nazareth and not Judea in Israel as the
place of residence of the family is also attributed to Joseph’s obedience
(2:22-23).
We
sometimes look for God only in miracles or extraordinary events. Yet, God keeps
revealing God’s power, might and love in the ordinary events of our lives. Like
Joseph we must open our hearts wide to see.
4)
Acting
without expectation: In most of our relationships with
others including members of our families, we act with some or other
expectation. Sometimes, we expect those to whom we have been generous and kind
to also be generous and kind to us in return. At others times, we expect a word
of gratitude and even praise for reaching out. At still other times, we expect
that those to whom we have reached out will not be ungrateful. With Joseph,
there were no expectations whatsoever. He did what had to done.
Each
of us is also called by God in our own way to be God’s instrument of love and
peace. God does not expect that we do extraordinary things to reveal this love.
If like Joseph we can reach out to another even in a small way, we will have
done well.
5)
Model
for workers and the sanctity of work: The
Gospel of Matthew tells us that Joseph was a carpenter (13:55). He does not
state whether Jesus followed his foster father in this trade. In his Gospel, he
refers to Jesus as “the carpenter’s son” (13:55). The Gospel of Mark, however,
informs us that Jesus did follow Joseph in this trade. When Jesus goes back to
his hometown, the townsfolk identity him as “the carpenter” (Mk 6:3).
The
celebration of the feast of St. Joseph, the worker on the first day of May each
year – when Workers Day or Labour Day is celebrated in many countries of the
world - is a celebration of the saint and his work ethic, but also a
celebration of the participation of humans in God’s work of creation. In this
Joseph becomes an inspiration and model to workers of the meaning of hard work
and earning one’s living through the sweat of one’s brow.
6)
Model
of discernment and faith: Obedience to God’s word
required a lot of discernment and faith from Joseph. He was aware that he would
not have been able to recognise immediately whether he was indeed doing God’s
will. The dreams could have been the result of his own imagination. It required
discernment to know that they were not. All decisions that he had to take - the
hastening to Egypt, remaining in Egypt when the threat to the child was still
alive, and the return to Nazareth - were life changing decisions. They would
affect not only his life, but also the life of his wife Mary and Jesus. This is
why he had to be convinced of that which he could not see and hope that his
actions were in accord with what God wanted him to do.
One
important rule of a good discernment is that we do not make decisions when we
are upset or even elated. This is because these decisions will be based only on
emotion and not discernment. We have to be at equanimity before we make
important decisions and in this regard, Joseph is a model to be imitated.
7)
Protector
of the family and of the world:
In his role as foster father of Jesus, Joseph was protector of his family. The
safety of his family was of prime importance to Joseph and he placed their
needs and safety above his own.
This
quality of Joseph can be extended to include his protection of the whole world.
As he kept the interests of his family uppermost, so he keeps the interests of
the world uppermost in his intercession for the world.
When
we are tempted to live self-centered and selfish lives, Joseph’s selflessness
comes as a breath of fresh air inviting us to be other-centered and to make a
difference to the lives of others.
III.
Conclusion:
In the play Hamlet, there is a scene in which Hamlet says to his friend Horatio
“There are more things in heaven and earth, Horatio, than are dreamt of in your
philosophy” (Hamlet 1.5). One understanding of this is that while there are
many things that the human person does know, there are possibly more things
that we do not yet know.
One
such happening is the Covid-19 pandemic. While theories abound about the origin
of the virus and how best to respond to it, the fact is that we are still
groping in the dark. This is why like St. Joseph we are called to listen
attentively.
We
live in times where many of us would prefer to see before we believe. If we are
of this mind, then there is no need for faith. St. Joseph teaches us to believe
even without seeing. He also teaches us to believe even when we cannot see.
This is because like him, we too must realise that God’s will for the world
will always be better than what we want for ourselves. We must learn from St.
Joseph how to make our will subservient to God’s.
Our
actions in most cases, even the seemingly altruistic ones are often with our
eye on the reward. St
Joseph teaches us that we must learn to find the reward in the doing of the
action.
