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 ‘Passover' from various forms of sin and enslavement to a life of joy and freedom.
Today's liturgy combines both a sense of “triumph” and “tragedy”. At the beginning, we commemorate the triumph of Christ our King. This is done through the blessing of palms, the procession and the singing. In the liturgy of the word, we hear the story of the sufferings and indignities to which Jesus was subjected. However, we keep in mind that even in this “tragedy” there is “triumph”. Even in his Passion the Palms continue to be present. This is because Christ came for precisely this purpose, to save in and through his death.
The first reading for the liturgy of the Eucharist is from the prophet Isaiah. The part of Isaiah written in exile (Chapters 40-55) contains four servant songs, sections that interrupt the flow of the book but have a unity within themselves. The first (42:1-7) which begins “Here is my servant, whom I uphold, my chosen ...”; introduces the suffering servant of Yahweh, in the second (49:1-7) the servant, abused and humiliated, is commissioned anew; in the third (our first reading) he is disciplined and strengthened by suffering; and in the fourth that will be read on Good Friday (52:17-53:12), even the Gentiles are in awesome contemplation before the suffering and rejected servant. In late Judaism, the suffering servant of Yahweh was seen as the perfect Israelite, one of supreme holiness, a messiah. In the gospels, Jesus identifies himself with and is identified as the servant, the one who frees all people. He will accept like the servant of Isaiah without rebellion and in total obedience God’s will for him. Even in his suffering and ignominy, he is confident that God will vindicate him.
This vindication and exaltation forms the last part of the kenosis hymn of Paul. The hymn summarizes 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 feel-good religion that does not take its servant role seriously. There is no room for a victory that does not first know the "fellowship of His sufferings" on behalf of others; no room for piety that does not pour out, yes, even totally empty, itself for the interests of others.
Dietrich Bonhoeffer, the German theologian who poured out his own life at the hands of the Nazis because he refused to allow the church to be the tool of oppression, wrote: “The church is the church only when it exists for others. . . . The church must share in the secular problems of ordinary human life, not dominating, but helping and serving. . . . It must not underestimate the importance of human example which has its origin in the humanity of Jesus.”
We who profess holiness need the unity of mind and purpose to which Paul is calling the Philippians. We need to see ourselves in terms of our obligations to the community of those "in Christ" of which we claim to be a part. Maybe we need to see ourselves less in terms of "those who never sin" and more in terms of "those who serve”. Maybe we need to see ourselves in terms of the Servant-Christ, the "man for others" who bends himself to struggle for the wholeness and healing of a wounded world. Maybe we need to reexamine our own value structures that have been so subtly shaped by the success-oriented society around us. We need to see if we are acting in a manner worthy of the heavenly citizenship we claim. For Paul, to claim that citizenship meant to have a mind-set different from others. It meant a commitment to servanthood, a life poured out in service to others, totally emptied of self.
The passion story as told by Matthew arrests us because in it we find God coming to us in utter vulnerability. The Father seems absent and silent. He does not act in might, power and vengeance to stop sinful people from doing their worst to Jesus his Son. It looks as if the Father has abandoned his own beloved Son. Why doesn't he do something? Where is God when a righteous Son is gasping for air on a Roman cross? Why is he silent? Why does he not send ten thousand angels and save his son? God remains silent until the fury of human defiance and sin carries out to the fullest extent its gruesome imaginations. When the life of the Son of God is snuffed out, it is then that God speaks. He speaks loud and clear. He speaks not in vengeance, counter-attack and destruction. God does not kill Pilate, the Roman soldiers, the high priests and the passers-by. Instead, he splits a curtain and makes himself open and available by abandoning the temple and teaching through this sign that true worship is now no longer in the Temple or sanctuary, but on the cross. It is at that point that the Roman soldiers realize how pitiful and puny they are and all their bravado melts and the Centurion proclaims, "Truly this man was God’s Son!" God acts in strange ways.
Jesus "emptied himself" totally and in so doing became filled with the Spirit of his Father. He clung to nothing; he let go of everything. Do we have the courage to do likewise?
Saturday, 16 April 2011
Friday, 15 April 2011
Impatience is trying to go faster than the Holy Spirit. Are you by nature impatient?
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.
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.
Thursday, 14 April 2011
How will you make Jesus visible today?
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.
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.
Wednesday, 13 April 2011
Will you look for the revelation of God in everything that happens to you today?
The consequence of keeping Jesus’ word is the destruction of death itself, since his word is a life giving word and can only result in life. This promise of Jesus is misunderstood by the listeners. They attack Jesus’ identity by appealing to Abraham and the fact that he died. Since Abraham died, the words of Jesus cannot be true. They thus accuse Jesus of being possessed by a demon. They keep challenging Jesus by asking him whether he is greater than Abraham. While the question here assumes a negative response, for the one who has accepted Jesus, the response can only be positive. Jesus is indeed greater than Abraham and all the prophets. The reason for this is that Jesus does not glorify himself. It is the Father himself who glorifies Jesus. It is the God in whom the Jews believe who glorifies Jesus. The Jews claim to “know” him, but in reality do not. It is Jesus who knows and reveals the Father and so anyone who refuses to believe in this revelation is shutting him/herself out from the truth and so indulging in lies and falsehood.
For the first time here Jesus himself appeals to Abraham to prove his claims. However, by the use of the distancing “your ancestor Abraham” Jesus indicates on the one hand that there is a distance between him and his listeners and on the other that while they may have Abraham as their ancestor (father) he has only God as his. Even so it is Abraham their father who also testified to Jesus when the grace was given to him by God to “see” Jesus’ day. He did see it and rejoiced in it. Here too the Jews misunderstand Jesus. They appeal to chronology, not realizing that Jesus goes beyond time and space. The double “Amen” with which Jesus responds is an indication on the one had of a new teaching and on the other of a deep revelation. While on the one hand there is a contrast of tenses: the past (Abraham was) and the present (I am), on the other hand the “I am” saying is used here in the absolute sense indicating that Jesus identifies himself with God. Jesus is infinitely greater than Abraham since Jesus is one with God.
The Jews respond to this revelation by wanting to stone Jesus because they consider it blasphemy. However, since his hour had not yet come, Jesus cannot be touched.
As human beings we often set limits on ourselves. While this is bad enough, we often also go further and set limits on God. We decide in advance what God can and cannot do and so miss out on mystery and miracle. Our stereotypes and closed minds result in our missing out on the revelation that God continues to make to us. In our understanding of who God is or how he reveals himself, it is important for us to note that with our finite minds we will never be able to totally fathom the depths of this mystery. We are limited by space and time, but God is not. Thus, it is important to open our minds as fully as we can and even after we have done this to know that there will still be much that we do not and can never know.
For the first time here Jesus himself appeals to Abraham to prove his claims. However, by the use of the distancing “your ancestor Abraham” Jesus indicates on the one hand that there is a distance between him and his listeners and on the other that while they may have Abraham as their ancestor (father) he has only God as his. Even so it is Abraham their father who also testified to Jesus when the grace was given to him by God to “see” Jesus’ day. He did see it and rejoiced in it. Here too the Jews misunderstand Jesus. They appeal to chronology, not realizing that Jesus goes beyond time and space. The double “Amen” with which Jesus responds is an indication on the one had of a new teaching and on the other of a deep revelation. While on the one hand there is a contrast of tenses: the past (Abraham was) and the present (I am), on the other hand the “I am” saying is used here in the absolute sense indicating that Jesus identifies himself with God. Jesus is infinitely greater than Abraham since Jesus is one with God.
The Jews respond to this revelation by wanting to stone Jesus because they consider it blasphemy. However, since his hour had not yet come, Jesus cannot be touched.
As human beings we often set limits on ourselves. While this is bad enough, we often also go further and set limits on God. We decide in advance what God can and cannot do and so miss out on mystery and miracle. Our stereotypes and closed minds result in our missing out on the revelation that God continues to make to us. In our understanding of who God is or how he reveals himself, it is important for us to note that with our finite minds we will never be able to totally fathom the depths of this mystery. We are limited by space and time, but God is not. Thus, it is important to open our minds as fully as we can and even after we have done this to know that there will still be much that we do not and can never know.
Tuesday, 12 April 2011
What is the falsehood that is binding you? Will you let go of it and allow the truth to set you free?
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.
Monday, 11 April 2011
Are you able to experience like Jesus joy even in the midst of your pain?
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.
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.
Sunday, 10 April 2011
Do you “feel” forgiven by God? If No, why not?
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.
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.
Death to new Life!!!
Why do we keep visiting the old and infirm and those in hospitals when we have no miracle drug to take away their pain? Why do we commit ourselves to the political process when there is so much cynicism and a malaise of despair in politics today? Why does the Church through her priests, religious and laity continue to reach out to those in need despite the tremendous opposition by vested interests and the attempts at destruction of those works by those who cannot bear to see the poor get their due and rights? The prime reason is because we continue to believe that God is still in charge, that he is still in control and that with his help and hope in him we will overcome.
“The smell of death is everywhere. The pictures you see on TV do not tell the whole story. You only see the devastation in those pictures. But when you are here, you not only see the devastation, but you smell it, no matter where you go or what you do.” Those who visited the tsunami disaster areas described the scene in this way time after time. The very smell of death permeated the air. This could also be a description of what Ezekiel may have felt when the Lord challenged him to see that he would open the graves of the dead of Israel and restore them to life again. Yet, the Lord did indeed act in accord with his word and life was restored. Death which is the absence of the breath of God’s spirit was transformed to life by the life giving spirit of God. Ezekiel realized that there was no limit to God’s power to save and that everything was possible for God. He continued to hope and communicated this hope to all of Israel. Even in exile in Babylon, Israel must not give in to despair, but hope. The Psalmist expresses this hope in the Lord. He is so confident of the mercy of God and his power to redeem that even from the depths of despair he knows that the Lord will hear his cry for help.
Martha, the sister of Lazarus, despite her verbal acceptance of Jesus as the Resurrection and the Life, did not expect that her brother would be raised and brought back to life again. This is why when Jesus asks for the stone to be removed from the tomb, her focus is the smell of death. The reason for Jesus’ great distress was not because of the insincerity of the mourners, nor because the people did not believe that he was the source of life and stood among them, not even because he was forced to perform a miracle in public with the crowd present, but in all probability because of what sin and death had done to humanity. They had succeeded in robbing humanity of hope. The tears that Jesus sheds, while being an acknowledgement of what sin and death are capable of doing, are not tears of despair. Physical death is indeed difficult to accept, but it surely is not the end. Thus, we are not asked not to weep, but only not to give in to despair, not to lose hope.
However tempting it might be, however human, however understandable, hopeless despair is not a Christian way of living. However painful our current circumstances, and however agonizing our honest questions—about job loss, wayward children, financial disaster, chronic sickness, destruction of works and institutions that have been painstakingly built, false allegations made by vested interests—ultimately things will get worse, for nothing can compare to the horrible specter of death that awaits us all. But Christian faith believes that God in Christ will conquer and transform even that ultimate enemy death.
Paul’s letter to the Romans talks about the same Spirit of God that gives life. He explains that the same Spirit that raised Jesus from the dead lives in us and is responsible for giving us life.
As we near the end of Lent, we are being reminded that God’s Spirit is the source of our life as a community. We are not only being prepared for Christ’s resurrection but our own.
We can make some choices about how we get to Easter. We can choose not to focus on the things of the world that distract us and drain our life from us. We can choose to resist loving or accepting some more than others because they are different or think differently. We can deny those things that satisfy a sense of artificial power based on material things. We can choose to nurture a sense that we are individually more important than who we are together, as a family.
Or we can be restored by allowing the Spirit of God to give us life. We can choose to live as Jesus lived. We can live our call to be a community of faith focused on the strength of our unity. We can give ourselves over to be restored by letting those things that separate us from God and each other die and be resurrected in Spirit to life as faithful believers. The choice rests with us.
“The smell of death is everywhere. The pictures you see on TV do not tell the whole story. You only see the devastation in those pictures. But when you are here, you not only see the devastation, but you smell it, no matter where you go or what you do.” Those who visited the tsunami disaster areas described the scene in this way time after time. The very smell of death permeated the air. This could also be a description of what Ezekiel may have felt when the Lord challenged him to see that he would open the graves of the dead of Israel and restore them to life again. Yet, the Lord did indeed act in accord with his word and life was restored. Death which is the absence of the breath of God’s spirit was transformed to life by the life giving spirit of God. Ezekiel realized that there was no limit to God’s power to save and that everything was possible for God. He continued to hope and communicated this hope to all of Israel. Even in exile in Babylon, Israel must not give in to despair, but hope. The Psalmist expresses this hope in the Lord. He is so confident of the mercy of God and his power to redeem that even from the depths of despair he knows that the Lord will hear his cry for help.
Martha, the sister of Lazarus, despite her verbal acceptance of Jesus as the Resurrection and the Life, did not expect that her brother would be raised and brought back to life again. This is why when Jesus asks for the stone to be removed from the tomb, her focus is the smell of death. The reason for Jesus’ great distress was not because of the insincerity of the mourners, nor because the people did not believe that he was the source of life and stood among them, not even because he was forced to perform a miracle in public with the crowd present, but in all probability because of what sin and death had done to humanity. They had succeeded in robbing humanity of hope. The tears that Jesus sheds, while being an acknowledgement of what sin and death are capable of doing, are not tears of despair. Physical death is indeed difficult to accept, but it surely is not the end. Thus, we are not asked not to weep, but only not to give in to despair, not to lose hope.
However tempting it might be, however human, however understandable, hopeless despair is not a Christian way of living. However painful our current circumstances, and however agonizing our honest questions—about job loss, wayward children, financial disaster, chronic sickness, destruction of works and institutions that have been painstakingly built, false allegations made by vested interests—ultimately things will get worse, for nothing can compare to the horrible specter of death that awaits us all. But Christian faith believes that God in Christ will conquer and transform even that ultimate enemy death.
Paul’s letter to the Romans talks about the same Spirit of God that gives life. He explains that the same Spirit that raised Jesus from the dead lives in us and is responsible for giving us life.
As we near the end of Lent, we are being reminded that God’s Spirit is the source of our life as a community. We are not only being prepared for Christ’s resurrection but our own.
We can make some choices about how we get to Easter. We can choose not to focus on the things of the world that distract us and drain our life from us. We can choose to resist loving or accepting some more than others because they are different or think differently. We can deny those things that satisfy a sense of artificial power based on material things. We can choose to nurture a sense that we are individually more important than who we are together, as a family.
Or we can be restored by allowing the Spirit of God to give us life. We can choose to live as Jesus lived. We can live our call to be a community of faith focused on the strength of our unity. We can give ourselves over to be restored by letting those things that separate us from God and each other die and be resurrected in Spirit to life as faithful believers. The choice rests with us.
Friday, 8 April 2011
Will you understand that God will reveal himself to you in ways you never even considered? Will you find him in everything that happens today?
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 Bethlehem. Yet it was also true that some believed that the origins of the Messiah would be a mystery and no one would know where he would come from. These contrary views lead to a difference of opinion and though some want to arrest Jesus they do not lay hands on him.
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 Galilee, this knowledge is faulty, because the scriptures do speak of the Galilean origins of the prophet Jonah. John intends to convey through this assertion on the part of the Pharisees that they had misunderstood both the origins of the Messiah and who he is. Traditional messianic categories are inadequate because they rely on prior assumptions and expectations rather than judging Jesus on the basis of what he reveals about himself: that he is the one sent from God.
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.
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 Galilee, this knowledge is faulty, because the scriptures do speak of the Galilean origins of the prophet Jonah. John intends to convey through this assertion on the part of the Pharisees that they had misunderstood both the origins of the Messiah and who he is. Traditional messianic categories are inadequate because they rely on prior assumptions and expectations rather than judging Jesus on the basis of what he reveals about himself: that he is the one sent from God.
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.
Thursday, 7 April 2011
Cricket continues to fool those who are willing to let themselves be fooled
I am not sure how many of you have noticed that the so called "World Cup" was over on Saturday and even today (Thursday) cricket continues to hog the limelight not only of the Sports page but also of some front pages. It will soon be the IPL another money spinner and it will go on and on.
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