Wednesday, April 6, 2022 - Homily

 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.

Wednesday, April 6, 2022 - What is the falsehood that is binding you? Will you let go of it and allow the truth to set you free?

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 his opponents. 

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.

Tuesday, April 5, 2022 - Homily

 Jesus’ coming into the world was not primarily to die but to save.

Tuesday, April 5, 2022 - Are you able to experience like Jesus joy even in the midst of your pain?

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.

Monday, April 4, 2022 - Homily

 God is non-condemning

Monday, April 4, 2022 - Do you “feel” forgiven by God? If No, why not?

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.

Sunday, April 3, 2022 - Homily

 God does not need to forgive because God does not condemn

Sunday, April 3, 2022 - God does not need to forgive because God does not condemn

To read the texts click on the texts: Isa 43:16-21; Phil 3:8-14; Jn 8:1-11

A Jesuit friend of mine, who is now with God, was steeped in Ignatian and Jesuit Spirituality. He said to me one day, when he was 86 years old, “Errol, did you know that God does not forgive.” I was taken aback by his statement and, in my naiveté, began to quote the many texts from both the Old and New Testament that speak of the unconditional mercy and love of God. After I had finished my spiel, he turned to me with a twinkle in his eye and said, with a smile, “God does not forgive, because God does not condemn”. A few months later, we met again, but he had forgotten what he had told me and repeated the statement. This time, I was ready and knew what was coming. However, since I did not want to spoil the great finale for him, I pretended that I was hearing it for the first time and again, began to quote the scripture texts of God’s unconditional mercy, forgiveness, and love. When I had finished, he said, “God does not forgive, because God does not condemn.” After that, every time we met, he would begin his conversation with me by saying, “God does not forgive” and he would end our conversation by saying, “because God does not condemn”. As I reflected on his words, I began to think that if, as he grew older, that is all he remembered, it was surely enough. He needed nothing more.

The Gospel text of today speaks, not of the forgiveness of God but, of non-condemnation. In the Gospel today, Jesus has no need to forgive the woman caught in adultery because he has not condemned her. It is important to note, however, that Jesus also does not condemn the condemners of the woman. He condemns no one. Many fanciful interpretations have been given about Jesus’ action of writing on the ground when he is asked the question. While some think that Jesus was writing the sins of the bystanders, others think that he did not hear the question or, that he was trying to gain time to come up with a good answer. Still others think that Jesus was overcome by shame and embarrassment at the question and so, stooped down so as to hide his face. Nothing in the text allows such interpretations and it may well be that the reason Jesus bent down and wrote with his finger on the ground was to distance himself from the situation and refuse to play judge. Be that it may, after Jesus has challenged the accusers of the woman to cast a stone at her if they are sinless, he bends down and writes on the ground once again. It seems plausible to interpret this second action of Jesus as stemming from his desire to condemn and to judge no one. He will not even accuse or judge the very ones who have accused and judged the woman. This is the challenge of unconditional love.

 

This love was manifested to the people of Israel, as narrated in the first reading of today, when, through the words of Isaiah, the Lord promised the people a “new thing”. This was because the “former things” were not remembered anymore. They were forgotten and erased. The “new thing” which the Lord will do is make a way in the wilderness. He will travel like a shepherd on this way, and will lead his flocks to safety and nourishment.

This is also the “new thing” that Paul is convinced he has received and, because of which, all the old or former things are of no consequence whatsoever. They are to be counted as refuse when compared with the gain of knowing and experiencing the unconditional forgiveness and love of God made manifest in Jesus. This is also made explicit in the words Jesus spoke to the woman caught in adultery. Jesus said, “Do not sin again”. He is not stating what is required for acquittal. He is acquitting freely and without reservation. This unconditional love has to become the starting point for a new life that one is challenged to live.

The readings of today are thus a consolation to everyone, no matter to which category we may belong. If we are like the scribes and Pharisees in the Gospel story of today, quick to condemn others and point fingers at them, the readings are saying to us that God will not condemn us or point a finger at us. We have been forgiven for this sin and forgiven unconditionally. If we identify with the woman in the Gospel story, then to us, too, the message is that our sin has been erased and that we have been forgiven, unconditionally. However, no matter with whom we identify, the next step after having experienced the forgiveness of God in Jesus is, like Paul, to forget what lies in the past and to press on to what lies ahead. And, what lies ahead, is only unconditional forgiveness, mercy, and love. Will we press on?

 

Friday, April 2, 2022 - Homily

 God will always be bigger than anything we can ever imagine

Saturday, April 2, 2022 - 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?

To read the texts click on the texts: Jer11:18-20; 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 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.