Sunday, November 22, 2015 - Christ the Eternal King - To reach out in love like our King

To read the texts click on the texts: Dn 7:13-14; Rev 1:5-8; Jn 18:33-37

Quas Primas – which is Latin for “In the first”, was an encyclical of Pope Pius XI. It was titled such because these are the words that begin it. It was promulgated on 11 Dec, 1925, and introduced the Feast of Christ the King. World War I (1914-1918) had ended, and had not brought real peace, but more hatred, more anger, and more violence. Coming as it did after the War, the encyclical sought to give the whole world a new idea of kingship. The encyclical asked the world to look at Christ, the Universal King, and see how he lived out his kingship. Christ is a King who totally identifies with his subjects and, of these, with the marginalized, the downtrodden, the scum of society, and the poorest of the poor.

The feast of Christ the Eternal King is celebrated every year on the last Sunday in Ordinary time, just before the season of Advent begins. It may be seen as a feast that is both a conclusion and a new beginning. It concludes the ordinary time of the year and is a new beginning or preparation for the coming Messiah.

The readings chosen for the feast of today make two interrelated points. The first is that everlasting dominion is given to Christ who is eternal king, The second is that this King is the one who had been crucified, died, and raised.

The first reading, from the book of Daniel, focuses on the first point. In the vision that Daniel sees, the empires of this world are rendered powerless. The reason for this is because now, all authority is given to one person who is “one like a Son of Man”. He only looks like a human being, but be is not. Also, he is not an earthly figure because he comes from heaven and not from earth. It is to him that all sovereignty, honour, glory, and kingship over all peoples, nations, and languages is given. While many link this figure to the Archangel Michael, there is no doubt that, when interpreted in the light of the Gospels, the words fit much better the resurrected Christ. He is the one whose dominion is indeed everlasting and to whom has been given all power and glory.

However, as the Gospel reading of today makes explicit that the kingship of Jesus was not won by force, coercion, intimidation, or violence. It was won on the Cross. In the second of the seven scenes in which Jesus is inside, the people outside and Pilate vacillating, the kingship of Jesus is explained. The question which Pilate asks Jesus “Are you the king of the Jews” is a question that is found in all four Gospels. It is extremely significant and relevant because it is one which determines who Jesus really is what kind of king he has come to be. In his response, Jesus turns the tables on Pilate and instead of being the one who is questioned, becomes the questioner. However, Jesus’ question is also asked to find out if Pilate has understood the true meaning of kingship. Pilate, however, like the others who have condemned Jesus shows that he has not understood. He refuses to see. He dare not understand. Still, Jesus tries to explain to Pilate the true meaning of kingship and authority. Very clearly his kingship is not one that is won by force or violence. It is a kingship that has as its basis truth, justice, peace and unconditional sacrificing love. It is a kingship in which the king does not expect people to die for him; rather he goes to his death for them. It is a kingship in which no matter how badly he is abused and reviled, he will continue to be a king who will give and keep giving without expecting anything in return.

That this is indeed Jesus’ kingship is confirmed by the second reading from the Book of Revelation, in which John tells us that we were loosened from the bonds of sin and selfishness by the blood of Jesus on the Cross. It is through this one act of altruism and unselfishness that Jesus has become king and that we have been made his brothers and sisters. Since he is not merely a God who was but also, a God who is, he invites, beckons, and challenges us to the same selfless service and unconditional love. He beckons us and invites us to his way of life.

His way of life is not only a life of words, but a life of action as well. It is a life in which we, as followers of this eternal king, will forget ourselves and concentrate on how we can make the lives of those around us better. It is a life in which we wake up from our stupor and move out of the islands that we have built and become aware of the cries and needs of people, especially the poor. It is a life through which we will keep proclaiming that violence, domination, hostility, bloodshed, and aggression can never be the answer. It is a life where authority means service and greatness means to be last of all.

Thus, the good news we celebrate today is that we have a King who, unlike the kings of this world, pays attention to us and helps us, not only when we are needy and disadvantaged, but especially when we are needy and disadvantaged. The challenge for us today is to forget our own need for love and happiness. The challenge is reach out in love, as Christ the Eternal king has shown, to make someone else happy, someone who may be in greater need.  
Are we willing to celebrate and extol such a king?

MORNING OFFERING

Saturday, November 21, 2015 - The Presentation of the Blessed Virgin Mary - Is Jesus pointing to you as his brother/sister? If yes, Why? If no, why not?

To read the texts click on the texts: Zech 2:(10)14- (13)17; Mt 12:46-50

The feast of the Presentation of the Blessed Virgin Mary is associated with an event recounted not in the New Testament, but in the apocryphal Infancy Narrative of James. According to that text, Mary's parents, Joachim and Anne, who had been childless, received a heavenly message that they would bear a child. In thanksgiving for the gift of their daughter, they brought her, when still a child, to the Temple in Jerusalem to consecrate her to God. Mary remained in the Temple until puberty, at which point she was assigned to Joseph as guardian. Later versions of the story (such as the Gospel of Pseudo-Matthew and the Gospel of the Nativity of Mary) tell us that Mary was taken to the Temple at around the age of three in fulfilment of a vow. Tradition held that she was to remain there to be educated in preparation for her role as Mother of God.

The Gospel text chosen for the feast of today contains a pointer as to who make up the true family of Jesus. Unlike in Mark, where the “crowd” is pointed out to as the true family of Jesus, in Matthew, it is the community of disciples who make up the true family. The point being made in this text is not so much about the mother or brothers and sisters of Jesus, but about who will be regarded as true members of Jesus’ family. The action of stretching out his hand has been used earlier to portray Jesus as compassionate (8:3) and also an act, which will be used later to show him as the great deliverer who comes to the aid of his disciples (14:31). In the concluding statement, the Matthean Jesus makes clear that discipleship and being a member of his family is not merely a matter of verbal profession even proclamation, but doing the will of God. This aspect makes anyone a brother or sister of Jesus.

We may imagine that because we have been baptised into the faith we can take for granted that we are members of Jesus’ family. This need not be so, since we need to keep renewing our commitment to Jesus and his cause every day. While verbal proclamation does have its place, it alone is not enough. We must show through our deeds whom we believe in. 

Friday, November 20, 2015 - If the Lord were to come to the Temple of your heart, would he find selling and buying or would he find himself there?

To read the texts click on the texts: 1 Macc 4:36-37,52-59; Lk 19:45-48

The cleansing of the temple is one of the few incidents that are narrated by all four Gospels. However, the distinctiveness of Luke’s account stands out more clearly when it is compared with Mark. 

In Mark's account, Jesus enters Jerusalem and the temple, and then withdraws for the night to Bethany. In contrast, Luke has Jesus proceed directly to the Temple. The cleansing in Luke is greatly abbreviated, omitting Mark’s references to those who were buying, overturning the tables, selling doves and forbidding anyone to carry anything through the Temple. 

While in Mark Jesus’ action is part of his prophetic announcement of the destruction of the temple, in Luke, the cleansing prepares his “father’s house” to serve as the site for Jesus’ teaching in the following section (19:47–21:38).

While in Mark Jesus leaves the Temple definitively after the cleansing, in Luke, Jesus continues to teach in the Temple even after the incident. Since the people were spellbound by the words of Jesus, the chief priests, scribes and the leaders could do nothing to him.

The related scenes of Jesus weeping over the city and driving out the merchants from the Temple speak poignantly of God’s judgement on human sinfulness. These are passages heavy with pathos and tragedy. Jesus weeps, laments, and sounds warnings that fall on deaf ears.

The temple may represent our individual lives. We can ask if our lives may be termed as vessels of God's glory and thus, true worship or whether they represent sham and hypocrisy and therefore worship of idols. 

Thursday, November 19, 2015 - What keeps you from recognising the Messiah?

To read the texts click on the texts: 1 Macc 2:15-29; Lk 19:41-44

The text of today dwells on the theme of Jesus’ rejection by the religious elders. The city Jerusalem, whose name contains the word peace, does not recognise the King of Peace, Jesus Christ. 

Jesus’ tears for Jerusalem are because she did not recognise that if she accepted him as Messiah, true peace would indeed reign. The numerous attempts of Jesus to win over the people were met with stiff resistance. They had closed their minds and hearts to anything that he had to say because it did not fit in with what they had already set their minds to believe.

Do we sometimes behave like the inhabitants of Jerusalem even today?

Wednesday, November 18, 2015 - How will I show through my life that I have opted for Jesus the king?

To read the texts click on the texts: 1 Macc 7:1,20-31; Lk 19:11-18

The parable in the text of today is from the common source of Matthew and Luke known as “Q”. However, Matthew (Mt 25:14-30) presents it differently. While in Matthew there are three servants who are given five talents (a talent was equivalent to 20 years wages for a common labourer), two and one talent respectively, in Luke there are ten servants who are given one mina each (a mina was about three months wages for a common labourer). 

The amounts in Luke are much smaller than in Matthew. 

Though there are ten servants, we are told only about three. The first of the three has earned ten minas with the one he was given, the second has earned five and so these are given charge of ten and five cities respectively. The third returns the mina to the king because he was afraid of him and knew him to be a harsh man. After berating the man for not putting the mina into the bank, which would have earned interest, the king commands that his mina be given to the one who already has ten.

The point, which Luke seems to make in this parable, is that responses to Jesus the king have a decisive role in human destiny, for responses to him determine life and death. There is no “safe” position. The only road to success is to take risks as taken by the first two servants.

PRAYERS FOR PARIS

Tuesday, November 17, 2015 - What one action will you perform to show that you have repented TODAY?

To read the texts click on the texts: 1 Macc 6:18-31; Lk 19:1-10

The story of Zacchaeus’ encounter with Jesus is exclusive to the Gospel of Luke and is the last encounter of Jesus with outcasts before he enters Jerusalem. It takes place when Jesus is passing through Jericho and on his way to Jerusalem. Zacchaeus is the name of the tax collector who Luke informs us is “rich” (19:2). He desires to see Jesus, but there are obstacles to his desire. The first is the crowd and the second is his own short stature. These are interconnected. If there were no crowd, his short stature would not have mattered and if he were tall the crowd would not have mattered. 

Zacchaeus does not allow these to hinder him and does what no grown man at his time would do: he runs. Worse: he climbs a tree. Through this, Luke indicates that Zacchaeus was willing to face ridicule and being mocked by the crowd in order to do what he had set about to do. He gives up his self-importance and dignity, because all that matters to him is to see and encounter Jesus. 

When Jesus comes to the place where Zacchaeus he asks him to hurry and come down. Zacchaeus obeys instantly. The reaction of the crowd is to grumble that Jesus would go to the house of a sinner. Zacchaeus on the other hand responds with generosity and uses the visit of Jesus to redeem himself. Jesus responds by confirming Zacchaeus’ status as a “son of Abraham”, not because he was born one, but because of his repentance. In the last verse of the story, Jesus pronounces salvation on the house of Zacchaeus and reaffirms his own mission as Son of man: to seek and save the lost.

The desire of Zacchaeus to see Jesus is a genuine one. He shows it is genuine by his willingness to overcome any obstacles that come in the way of his seeing. He is willing to persevere and do all that is required of him. His perseverance is rewarded by his meeting Jesus and being transformed by him.

Monday, November 16, 2015 - What is it that prevents me from seeing good in others? Do I want to receive back my sight?

To read the texts click on the texts: 1 Macc 1:10-15,41-43,54-57,62-64; Lk 18:35-43

The text of today is also found in the Gospels of Matthew and Mark, but whereas in Matthew there are two blind men and in Mark the name of the blind man is Bartimaeus, in Luke there is one blind man who is not named. However, what is common to all three Gospels is that the blind man/men cries out to Jesus with a messianic title, “Son of David”, and perseveres in his plea despite being told by the people to quiet down. 

Though the question that Jesus asks the blind man seems redundant, it is necessary for Jesus to ask the question to indicate his respect for the freedom of the man. While on the physical level the man is blind, on the spiritual level he has insight because despite his physical blindness, he is able to recognise that Jesus of Nazareth is also the Messiah, which those who have physical sight are not able to do. Jesus attributes the recovery of his sight to his faith.

We might tend sometimes to close our eyes to the good that there is in others, and we might also prefer to close our eyes to the injustice that we see around us. We might close our eyes to the suffering of people around us and we might prefer to close our eyes to the needs of others. Having eyes we might prefer not to see.

Sunday, November 15, 2015 - Thirty Third Sunday of the year - Today is the tomorrow you worried about yesterday

To read the texts click on the texts: Dn 12:1-3; Heb 10:1-14, 18; Mk 13:24-32

Someone once said, tongue in cheek, “It is the very people who do not know what to do with this life who are anxious and worried about the next life”. While at first glance, the readings of today might seem to be referring to the next life, a deeper reading shows that what they are really referring to is the present; the life lived here and now.

It is, therefore, apt that on the Sunday before we celebrate the feast of Christ the Eternal King, the Church has chosen readings that call us to reflect on our preparedness and readiness to receive him, not in the future, but now. This is because he “comes, comes ever comes”. The theme of the readings today may be summarized in one word: Watch. Watchfulness is indeed the key word and that message is made explicitly clear in the last verse of the Gospel. In it, Jesus states, “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.” This means that no one can expect any advance warning about the day, the date or the time. This lack of knowledge has a number of consequences.

The first of these cannot but strike us in the face: It is the temporariness of all that is. Though this is so simple to understand and so true without a doubt, we need to be constantly reminded of it. We keep forgetting that we are living in a passing and transient world. Though we do not need any kind of special grace or enlightenment to realize that this is true, the manner in which many of us live our lives belies this fact. That we are of flesh and blood necessarily means that we, who have had a beginning, will also have an end. Our time here on earth is limited. Yet, when we look around us, we find so many who live as if this were not true. The numerous things we accumulate, our possessiveness, and the hurt, resentment, and bitterness we harbour, without the slightest desire to let them go, are indications that we think that we are going to be here forever. The truth, however, is that we are not.

Secondly, because we are not going to be here forever, we must concern ourselves, not with apocalyptic speculation but, with living fully here and now. We have but one life to live and we must live it as best we can. Our one concern, at all times, ought to be to do what God wills. This means being the kind of person that God wants each of us to be. Each one of us is unique and special. Each of us has a particular role to play in the world. No one else can play our role for us. No one can take our place. If we do not do what we have to do, it will be forever left undone. Since we do not know when our time on earth will end, the best time to do what we are required to do is not tomorrow, or the day after. The best time is now.

Thirdly, the coming of the Son of man will not be to scatter but to gather. Since we will be doing what is required of us, we will not have to worry about being gathered. Our response to God’s grace will ensure that we are in the number gathered. Thus, our actions will be motivated not by hope of reward or by fear of punishment. Our actions will be motivated, instead, by a conviction that it is good to be good. The reward of our action is in the doing of the action itself. It invigorates, revitalises, and refreshes. It contents and satisfies the heart. We will, thus, live fearless lives.

This kind of selfless action and fearlessness is what the second reading of today points to. It is the action and fearlessness exhibited by Jesus on the Cross. When he offered himself for the whole of humanity, he did not do it because he wanted to gain something for himself.

As a matter of fact, he could gain nothing through his death because he already had everything. Thus, he did it for one reason and one reason alone. He did it to save humanity from the sin of selfishness and egocentricity. He did it because he wanted to show us the way. He did it because he wanted us to do as he had done. His death on the Cross, however, was only a culmination of how Jesus had lived his life. It was a summation of all that he had been and all that he had done. It was a perfect example of unconditional love, in action. In his death and resurrection, he remains, for each of us, the model and inspiration that we are challenged to imitate and to follow. He keeps coming through his spirit.

We concern ourselves not with a future coming but with the fact they are here and now. We, therefore, must also be here and now.