Spiritualising

 'Great and terrible day' was the description about the coming of Elijah. But When the precursor came his name was 'John,' which meant 'God is gracious.' The 'terrible' was because of hardness of heart that had to turn to God and to others. This turning can happen only when we really know that God is gracious.

Any form of spiritualizing our experiences also must have the same sense, that God is gracious. To help us in this process, the Holy Spirit is given to us. Spirit sheds light upon our innermost depths. We are able to see and understand the 'hardness and brokenness and bitterness.' This inner revelation is an action of grace within us. No law and rubrics can do it. It gives us freedom because we know the truth. In fact it is essential to welcome the messiah in our heart. All the gospel canticles are from the freedom that rises from knowing personally that God is gracious. The light that radiates the reality of incarnation is this freedom.

Often our spiritualities go wrong, because graciousness of God is not the roots of our spirituality. We find a favourable ' terrible and great' description to our problems, suggest solution-paths and justify them, and further justify by spiritualizing them.

Come my love

"Rejoice daughter of Sion, ... the Lord rejoices over you with happy song, and he is among you "
"Rejoice Mary, highly favoured, the Lord is with you."
"The Holy Spirit will come upon you..."
Then Mary said, "My Beloved lifts up his voice, he says to me, ‘Come then, my love, my lovely one, come."

Rejoice that the Lord is with us, feel that love, receive the Word in our flesh.

Zeph 3:13, 17 Song 2: 10

Let him who has no sin

"We are following God's holy laws. We are always right."
There are super-holy Christians who are holier than Christ, and are disturbed about the holiness of Christ. Christ's holiness seems to be protected by them.

The one who said "Let him who has no sin cast the first stone" should be stoned to death. It was a he and a she. It turns out to be holy 'we' and sinful 'they.' It is not about God's law and holiness, it is ideology and politics of distancing. They will very well be justified and spiritualized. Even God's love can be legally condemned.

Emmanuel

Emmanuel experience can never be a private affair. God has pitched His tent among his people. It is both a blessing and a challenge. When God restores the integrity /righteousness as a free gift, it is an experience also of being clothed with garment of salvation/gladness. Since it is not a private joy, the tent expands. Since its God who dwells, there cannot be boundaries either. Whenever we fix limits to salvation, its a sign that we have never known the joy of salvation. Salvation limited to an elite group is an ideological salvation. That 'salvation' experienced is a surgical-action pleasant feeling on some built up emotions. They don't need an Emmanuel though they speak of God in thousand words.

Salvation-Word-bringing forth

Can injustice, wickedness, and sin be 'taken away'?
They are denial of justice, goodness and grace respectively.
They can only be done away by being filled by justice, goodness and grace.
Thus, "The Lord will make both integrity and praise spring up in the sight of the nations." Is 61:11

This bringing forth is the meaning of salvation.

"He has anointed me to bring good news to the poor,
to bind up hearts that are broken;
to proclaim liberty to captives,
freedom to those in prison;
to proclaim a year of favour from the Lord." Is 61:1-2

To liberate Christianity from Sin centered salvation, there need to be a fresh springing up of integrity and praise among the believers. Human-sin centred salvation and its theology even defines God and God's persons in relation to the perils and rise of humans.  From a human-focused salvation it has to look up to Word-centred salvation where life and beauty of Christ truly reveal. Sin is a human choice, not a metaphysical power. Only the beauty of Christ can reorient the human choice for goodness. The Word is the seed that grows in human heart that turns to be Christ. 

Word cannot be in text alone. The 'rights' of the text made the pharisees and scribes rightfully judge Christ to be wrong. The Word opens to universal goodness, where beauty and truth shine.

Labourers

Hope is alive when we have a filial relationship with God. In the goodness of God, we are also consoled and strengthened. Even in the midst of tears we can see the harvest already. The labour needs to necessarily possess the quality of hope and joy to be patient in the season of waiting. 

Any one who awaits the harvest in the fruitfulness of grace is a sincere laborer. One needs not be priests to be laborers. A laborer holds in one's heart the presence of the master, the consolation and comfort, and the strength to wipe away tears. The filial love for God offers the laborer directions to move, to heal and to give words of grace, and fill the world with goodness. See the hearts of humanity and the womb of the earth, hungry and thirsty for justice, the harvest is growing. 

Love for Jesus

Peter loved Jesus. He would go any extend to show that love protecting Jesus. He took sword and cut the ear of the soldier. 

Once Jesus asked Peter: "Do you love me?"

Peter had no doubt. He said, "Yes, I love you."

Jesus said, "feed my lamb," Love for Jesus is in feeding the lamb with care and tenderness; never by taking swords.

Question-answer

Does my God get offended or pleased with my words and actions? Does his happiness depend on my actions? Is it a demand from God that I should be perfect and holy like him and try to live and search what he likes rather than living my life as it gives me happiness and joy?

First of all, there is no ‘my god’ and ‘their god.’ If there is God, God must be God for all, not only for humans but for everything in the universe.

God is a perfect being. God has a fulfilled inner life, communion, love, spiration or whatever we call it. God has perfect happiness and perfect well-being. I do not believe that God takes offence because of my actions or words. God’s well-being must be unaffected by anything or anyone, for good or for ill. We use the term ‘impassibility’ for this. We often anthropomorphically apply human ways of sensational responses to God. God cannot feel upset or otherwise emotionally dissatisfied. Any such emotional dissatisfaction would be inconsistent with the fulfilled inner life that a perfect divine person must have. We can understand, as a denial of the care and affection when our character and conduct occasion a negative response to God’s relationship with us. It is a dishonor from our part. Because it is when we do well in our actions and behavior and flourishing in our natural capacities, we give glory to God in our humanity. Since God is love, God does, relates, speaks … in love. There is no need that God has to ‘forgive’ as though God was waiting for the moment that we ‘repent’ and make some reparations. God cannot but love. That love desires and ensures our goodness. Its we who are incapable, or reject that embrace of love. It may be due to our own hurts, sorrows, that have become heavy or solid that we cannot rise up to or look up to the real love of God. Many ways we are trained to nurture shame and guilt and close ourselves within our own pains. The same is repeated in our relationship with God also. We use shame, guilt, and fear as categories defining our relationship with God. We make stories and spiritualities that justify these categories. Thus, we disfigure the image of God, and create unhealthy spirituality.

Perfection/holiness that is held by the Jews was according to the completion of prescribed sacrifices and offering. All could not afford to make these sacrifices and be holy. Only the privileged could be holy accordingly. According to Greek thinking being perfect would mean being faultless. Ordinary people could not be educated and learned, and practice wisdom. So, Jesus assured the kingdom to all the children of God. There is freedom and joy from which true worship can be there.

Is it a demand from God that I should be perfect and holy like him, and try to live and search for what he likes rather than living my life as it gives me happiness and joy?

God wants us to be perfect and holy. But we need to understand what is meant by being perfect and holy. Perfection is not a mathematical perfection. That perfection can mean that we are expected to be mistake-less in our stature, behavior, speaking and all that we are. If we are super-perfect like that we are like God, and we don’t need a God at all. We are being perfected by others. So, our trust, sincere relationship, and genuine affection are the signs of our desire for perfection. Perfection is found in Christ. We too have that perfection when we grow into the full stature of that body. This extension towards others in all sincerity and good will is the holiness we can speak of. What is God’s holiness? God desires the good of all, God wants all to be alive. That is the holiness. That is why he looks after the well, and nurses the injured ones. Repentance is the readiness to be open towards God’s grace. The experience of being found, accepted, forgiven, shown mercy, welcomed, healed … are subjective expressions of the same love that is received. Discerning this process and possibility in our life is the seeking the will of God. The will of God is not an eternally written blueprint. The will of God is that all may have life. That life is possible, and is received through many experiences and persons. It may involve learning, guidance … ‘What gives happiness and joy’ may be at times satisfying the above mentioned sorrows, devaluing, pains … They are only substituting for what we really need. They may be safe shelters where we can hide. They may have good, holy and spiritual faces also. But may not be offering the life that we really need. So discerning the will of God needs to go along with understanding ourselves truthfully, compassionately and charitably. General principles available may be helping as guidelines. We need to understand our inner longings, burdens and pains, and how God approaches them with a will to offer life. Often we understand as though God knows only to judge between right and wrong, and bring justice through punishment. But God’s justice is that we may be strengthened and live a full life. In that sense, some of our very personal struggles require more kindness from our part in order to avoid any form of belief that leads to guilt and shame and fear of punishment from God. Some are to be understood as permitted by God if it is not harming anyone.

Is the world created by God bad, that I have to live in this world as if I do not belong to this world avoiding all things that give me joy?

God found everything he created ‘good.’ That is always the Biblical and Christian understanding of creation. Its from the influence of dual universal principles of good and evil we also got a separation of spiritual and material world. Matter was seen to be evil, and opposing what is spiritual. The hate for the world was intensified by the situation of black death. Many of us spiritualized that hate. God created the world so that we may enjoy the good things of the earth. But we need to be conscious that the enjoyment should not involve denying the good things for others. The powerful in the world often controlled the world by maintaining their greed and pride. They created and maintained systems that supported their greed. What we need is a sense of gratitude for what we receive. Our hearts do find joy in enjoying the good things of the earth. We must increase that joy by being grateful to the giver, and being generous to the needy.

Is God happy and pleased with me when I do fasting and penances rather enjoying the things around me and created for me by him? Do my fasting and prayers make me holy and grow in my life as a good person?

We can understand it in relation to the previous answer, both positively and negatively. God does not ask for fasting and penance as though God finds some joy in our being hungry and undergoing pain. If our pain satisfies God, and accordingly he gives blessings, that is a strange God. God, at the same time, also wants us to know the pain of those who suffer, and treat them with charity and generosity. In that sense fasting, penance and almsgiving receive value. But any regressive form of such practices (humiliating or dehumanizing) is not encouraged by the church.

One can prudently decide what helps oneself for growth. The value of abstaining is to be understood according to the area where a person needs self-control. For one it may be about food, for another it may be about music, entertainment, wasting of time, gossip. Accordingly, one may choose what moderation needs to be exercised. Its is effortful, may go through failures, but takes a steady and focused growth. For some it may be different types of fixations on disciplines and perfections. Here what is required is to practice flexibility and patience.

Sickness, in itself, is not a good thing. First response to sickness needs to be a good treatment. Some sickness can be painful and long lasting. It can become a burden and cause of disappointment. With the help of grace, we may go through different stages of sickness. It involves acceptance, patience, offering, cure, etc. “God wants me to be sick, I want to suffer …” are not good approaches. God is not asking for reparations as though God wants to see some suffering punishment, and then be ready to forgive and bless.

“Only a faithful believer can trust in a God who is as helpless as the victims themselves, and know that it is God’s way of proclaiming that God loves the victimized of this world.” What is the meaning of this?

This statement is in connection with the incarnation, not in relation with the problem of evil. The explanation is like this: there is no form of charity or compassion that can show solidarity to the sufferer other than being one of them. Here the sufferer knows who is the One suffering with him/her. If a bishop goes and stays in a poor village doing all that they do, having their food, and getting sick as they get sick having no special care of being a bishop, there is a sense of being one with the people. That matters. The same can be spoken about the incarnation. However, it is not a solution to the problem of evil. Jesus also did not say that all evil will end since he has come. The blessedness of the victimized is to be ensured by the rest of the body that is in grace. That is the basic seeking of the kingdom of God and his righteousness. Seeking the kingdom of God is not about ritualistic pious practices. It is living the beatitudes in daily realities. A faithful believer is not a blind believer, a faithful believer trusts. It will be taken up in another answer.

Why must the formation period be painful? Is it because of disciplining oneself? Does it make one lose one’s identity of who that person is?

First of all, we are learning all through life. If any one feels that we have learned or achieved full formation one is fixating or stagnating one’s growth. If we feel that we must make the formation really painful it is a wrong view. That also may be coming from the view that God is happy when we take pains ‘for him.’ Discipline itself is not an end, it is towards something. We need a pattern that moulds us according to a form. To be Christlike is the pattern that moulds us as a disciple who disciplines oneself in the path of the master, Christ. We practice the blessedness that the kingdom visualizes, we practice virtues that form us as a good and mature person in Christ. Formation must be aiming at this. We may find it difficult to practice these, because of some burdens, sorrows, hurts … that we have already mentioned in another answer. Often, we blame the devil at this point. But it is our inner hurdles we need to give attention to rise up to the mode of working of grace. By adding chosen suffering we cannot 'remove' the inevitable passing through process. God does not rejoice seeing that we take up pains for 'his joy.'

Having debts written off is only a crude understanding of Christian view of salvation. A self under the burden of punishment is not what Christ taught us to understand about ourselves. It is from that sense we get the idea that discipline must be something that is in the nature of punishing oneself. We are given the life of God, and salvation means the growth in that life. It includes freedom, joy and strength. Christ taught us what that life means, what that freedom and joy mean. Life/grace finds its ways to nurture and fructify; its growth into goodness, the real good of oneself and others.

Life/grace causes a flourishing of one's own life and extends to others. Only in freedom and truth can we genuinely reach out to the  other. So life also means truth, justice, compassion and mercy. One must let a genuine transformation happen in one's life.

This good also means truth, justice, compassion and mercy. The 'good' stands for all virtues that can be sought in a Christ-like human. Every entry into a little good includes death and sacrifice. It also has obstacles that blocks, heavy burdens that drag the process of growth. Because we all have been formed of burdens, injuries, and pains of our family and society. We often want to defend those pains which are within the thorns of vices. They immediately appear because of our closeness to these pains. Often, we apply these 'troubles' to the devil and stand helpless. The roots are where we have grown. Denying yourselves clearly means 'a passing through' these injuries by personal efforts, through available help, and divine grace. Beginning from a determination, finding constant encouragement from God, rejoicing in the everyday signs of life, we make our way of the cross.

God does not make us slaves, nor does God demand a slavish obedience from us. God has created us so unique that he respects our person. It is neither a master-servant relationship. Jewish view in the Bible is as humans represent God by living a life according to the commandments. They can be friends of God who enters into a covenant with God. Jesus taught us that we are the children of God. There is a deeper sense of belonging. Here, they know the will of God not by law, but by the relationship of being the children of God. It is not at all a mechanical following of what God says, but there is dialogue and communion in which one understands the will of God and fulfills that. In that freedom one is able to recognize the good that God wants to realize. There, obedience flows from a mature relationship and deep love.

Our faith in Jesus or our Christian faith has value only because Jesus rose from the dead?

As I understand the question, it looks like the question wants to emphasize on eternal life. We firmly believe that Jesus is alive. We know that he lived here, and was killed, and rose again. The contents of Christian faith fall short if the resurrection did not happen. If it simply says about doctrinal nature, it may be sufficient. But, the question seeks a deeper presentation of its implications. After stating that Jesus is risen, is it an attempt to prove the resurrection of Jesus, or to live as people who experience the living presence of Jesus? How do we imagine or where do we expect this risen Jesus? Is he standing somewhere as someone hiding there unseen always? He lives in and among us. An evangelist perspective of personal salvation has damaged the way we need to understand the church as a communion. We are one body in Christ. We are alive in Christ. We experience the presence of the risen Christ in the communion we have among ourselves.

What do you mean by normal? Is it subjective?

It is a debated issue, and often controversial. One may be understood normal when one conforms to the accepted patterns of behaviour in a community or society. If it is about oneself it is also told about the consistency of one’s behaviour. The problem here is who decides what is normal. Only because the majority agrees to something, others become normal and unnatural. ‘Normal’ is a subjective term. But, in order to justify honestly we need to say that what we call as normal to oneself should not be a convenient choice over time. It needs to be something naturally part of oneself. It may not conform to the demands or expectations of the society. But that is the natural response of that person. Every unique subject may have one’s own web of relationships that formed its nature, biological, geographical, cultural and social.

I am a disciplined person and strict with myself. Does it mean that I am right and others also have to be like that?

We need to see the value desired in making the disciplinary path or that strictness. Being strict and perfect can be from fear of failure. It can be from fear of being challenged by others. It can be from a sense of elitism. Often moral perfection, if not practiced for the sake of virtues, leads to arrogance. Restrictions can also be brought because of our insecure feeling of freedom. Then we begin to spiritualize in the name of poverty, hating the world etc. One may practice discipline, understanding well what helps oneself for a mature and joyful growth. Discipline must bring freedom, not perfection. It can be an example for others if it helps them. One cannot force it upon others. That does not help others, but shows one’s own failure in achieving virtues in all the strictness one follows.

What is redemption that Jesus redeemed us and can anyone who is redeemed be lost again and yet can we call as redemption? Redemption is not a magical one time visa. Personally I don’t like these words, redemption, salvation … Jesus gave us life, the freedom of the children of God. It is up to us whether to reject that life. If one says that one is redeemed and does all nonsense, there is no sign of redemption. Redemption based on guilt-punishment-ransom-freedom has a lot of limitations to understand the mission of Jesus and the will of the Father.

Is it necessary to profess Jesus as the savior if I believe him in front of others or is it ok to keep it to myself? (someone like a new believer who is famous in the society don’t want to profess publicly) if he does not profess will God reject him or deny according to the Gospel of St. Luke 12: 8? There are people interpreting that there must be verbal profession. We need to understand that this verbal profession is only a nominal confession of faith. If there is true faith it will necessarily reflect in the life, attitude, perspectives and behaviours. Someone says that he believes, and no sense of justice and goodness, and illtreats wife neighbours, then where is the faith? The remarkable sign of faith is in the life one lives. That shines as the sign of the gospel.

Jesus is always introduced in the gospels as Son of God and not as God. So can we say Jesus is God? Or because of His testimony about Father that whoever has seen me has seen Father and I and Father are one that we conclude that Jesus is God? I don’t know whether I am speaking some heresy but this thought came to me. We cannot have a scientific explanation or proof for whether Jesus is the son of God. Synoptic gospels have the term Son of Man and son of God as a messianic figuration. John’s view is of his communion with the father. He foresees to introduce us to that communion. My understanding of the son of God was clarified as the concept of Logos was clear to me.

“No one who puts a hand to the plow and looks back is fit for the Kingdom of God”. Does it mean if any priest or religious who left will never enter heaven? Does it mean in that way or something else? ‘Entering’ heaven does not depend on whether one is priest or religious. “…a hand to the plow and looks back…” has to be taken in the context of his teaching on discipleship and the context of the early Christians when the gospels are written. The cost is of a life for Christ, and a life of equality and love. It is costly and demanding. Priesthood and religious life is pictured as a divine profession, that is why departing from that is seen as giving away from God’s will. God’s will is that all live their life to the full, socially, psychologically, and biologically. ‘entering’ itself is questionable. It is not a place to enter. It is being in Christ. For being in Christ it is not necessary to be a priest of religious.

“I watched Satan fall from heaven like a flash of lightening.” Does it mean to say there is place like heaven and it is above? We don’t have a clear picture of origin of devil in the bible. From the then existed concepts from Jewish- Greek- Persian views only we are able to understand these expressions about satan. This quoted passage indicates the defeat of satan as the disciples came back telling about what happened during their ministry. It is the work of the spirit by which the evils are removed.

What does it mean to born again in water and spirit?

“born again in water and spirit” points to the preparatory function of John the Baptist and the role of Jesus. Water baptism as a ritual and the spirit as reality may have developed from those early times. Being born again, in St John’s language, is the new life one receives by believing in Jesus. It is clear from the Gospel and letters of St John that it is not sufficient to follow a religious tradition. It is to follow Jesus, ultimately to follow the law of love. Here we see the contrast St John makes with Jewish the law which was incapable of providing life, and Christ new law giving life. Similarly we see this contrast in St Paul’s presentation as law incapable of providing grace, and Christ the new law providing that.

 

 

 

Militant Christianity

To establish his kingdom, Christ did not form a military system parallel to the powerful Roman army. He could not preserve himself. He was killed. But, he rose, and lives. New forms of militant movements in Christianity may preserve what they like in 'Christianity.' But they will not lead to a risen experience of the Church.

Militant Christianity may support or justify war, side with warring nations. War is a sin. Who minds? The militant ideologies of Christendom is their gospel; a gospel devoid of Christ.

What does it profit if, one day, Christianity wins the whole world, and has no Christ in it?

sacramentality of liturgy

The church is meant to be the sacrament of salvation. No liturgical renewal that does not hold the sacramental nature of making the gospel visible to the world is fruitful. The adorned stones and the solemn festivals in the temple were more aesthetic and awesome than the ordinary carpenter. But the ancient and the beautiful did not carry sacramentality with them.

the temple

Rivers of grace flow in all of us. These rivers meet each of us in one or the other way. That is the way we make ourselves of the temple of God. The dwelling place of God is in the communion of all creation.

Faith- love- healing

The real cost of discipleship is a deliberate choice to love. It is costly because that choice demands laying down all our boundaries that separate others from us. So many 'what abouts' may come on the way to make exceptions to this choice. Such excuses devalues what we choose in following Christ. 

The 'known' disciples immediately become faith healers and miracle workers. Jesus was not a faith healer. The faith that he had or he asked for was not a religious definition of a creed. He healed because he was full of love. It is that love that healed. Do the disciples have the deliberate choice to love? Most healers stand in contrast to Jesus. While preaching religion, they do not denounce hatred and cruelty, but instead propagate enmity  indirectly or directly. They canonize violence. 

Understanding Jesus' words

Did apostles know everything that Jesus taught? No! They gradually understood that their understanding was to be corrected as they moved through various circumstances. They knew that Jesus was guiding them, though not fully knowing what all those things meant. They taught and they lived what they understood. They were understanding gradually. There is a foundation, but it was being built gradually further. Have we understood Jesus, or the apostles? Some of us claim that we do, even more than them. Can we close God to what they understood, and say that we are sure what Jesus said, and still says? Should our interpretations not be open for new light? Understanding Jesus' words receives its impetus from the Holy Spirit that cries out with deep sighs in cultural changes, new trends, pains and tragedies, and innovations and strengths and new capabilities. Thus the understanding speaks the words of touching and completing those groanings.  

The dead

Where are the dead? We have only one answer. They are in Christ. They live in Christ. Though they 'died,' they live, because Christ lives. The remembering of the dead makes sense only within the communion in Christ as one body. All are part of that body. The body remembers the members in gratitude and love. Those who are unknown are remembered in generosity and charity. All being in communion is the joy of the entire body.

This communion reminds us to live in Christ, in communion with him and with others. Died to sin, died in Christ all have a new self, that is being part of the body of Christ. It is everyone's role to strengthen, comfort, console one another.

Grace-culture

How much more do we speak of sin than of grace? How much more emphasize on the 'instruments' of sin than we being the instruments of grace? A guilt culture is so dominant in Christian spirituality that it almost avoids the 'freedom of righteousness,' and the freedom of the kingdom of God. Find a small sign that we ourselves, or a simple gesture being an instrument of grace. It will open a new culture of grace within us. We shall be freed of a world framed in the culture of guilt.

self-canonised terrorists

 There are self-canonized terrorists whose cruelty is justified by legal and political correctness, and even by descriptions of Gods and scriptures. There are on the other side terrorists condemned by others.

Sign greater than Jonah

Nineveh was the capital of the ancient Assyrian empire, a great cultural center, beautiful with gardens, statuary, parks, and a zoo. It was destroyed by the Babylonians. So many years after, in a time after return from exile, some reflected the greatness and fall of this city to form the story of Jonah.  Jonah was reluctant to preach.  There is something significant in Jonah. Though he knew the nature of God as loving, merciful, and slow to anger, he could not tolerate God being merciful to a foreign nation. Jonah reflects the conscience of the exclusive chosen feeling of  the then Israel. All are God's people and God wants to bring life for all people. God made a covenant, People of the covenant have a call to be a sign for all people, that all receive the promise of God. 

Jesus introduced the kingdom not simply as a vision, but as a call and commitment. His announcing statement was this, "The spirit of the Lord has anointed me to preach Good News to the Poor. He has sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. It was the sign of the nature of the kingdom of God. Here is someone greater than Jonah.

The story of Jonah says that the Ninevite, though a gentile nation, repented listening to the preaching of Jonah. The people who asked for signs from Jesus, were not ignorant of the message. The message was clear, 'God is with us,' God is compassionate,' 'God cares for the poor and the weak.' But they were shrewd enough to know that these have consequences. So they use tricks to escape from them. The challenge was to accept universal salvation. 

The great sign challenges us too. God loves all, all are God's children. God's heart holds no boundaries of nation, religion, ideology, and traditions. So, be at ease to see the freedom and joy of the kingdom is offered to all. To allow that from the heart requires an attitude of accepting and welcoming those whom we have judged and kept aside. Then, the sign that we are called to become is the freedom of the children of God, sign of the message that God is with us, message of peace and consolation.

Sign greater than Jonah

Illusory perfections

When we form theology and spirituality from illusions, we expect perfections in others by being in those illusions. Those demands form arrogance and stubbornness. Can we achieve holiness or heaven by such imaginary worlds? Rather, why don't we try acts of kindness, love and mercy though we can't give defined moments and actions of those? We can't trust the spontaneity of these qualities, but are ready to confide on the security of illusory perfections.

Announcing the Gospel

Preachers pull the crowd in many ways.

Popular trend today is a feel good messages, think positive, relax and enjoy; sing and dance. Though it may sound secular, it has appeared very much in religious languages.

Very influential trend today is the politicized version of religion. No religion is free of this form today. These will have holy, faithful, safeguarding, preserving, 'true and original' sacred music-language, vision terminologies which wrap the power-politics under its beautiful appearance.

Related to the above but could be different in itself is a utilitarian style of devotionalism and pietism. Do these prayers, have these devotions and you will have these miraculous, wonderful reward from God. Even running a business, naming a property, and deciding the number of children has become part of devotion. Rarely we know how we are tricked into ideologizing of religion.

Based on a ransom theology, Christians are brought under control by sin-condemnation preaching. The hearers are terrified, brought under shame, and given the burden of guilt.

The Word of God is very 'nice' until it touches us deep. Jesus' choice of announcing freedom to captives and the year of God's favour is not so wonderful thing. The Gospel is not a covering announcement. Just by listening and walking behind Jesus cannot make a discipleship. The salvation he inaugurated is an integral salvation, it touches our entire life, and it is now. So it also asks to participating in his ministry that opens the freedom and joy of the children of God. A politicized Christianity cannot actualize what Jesus preached. A romantic ideal devotionalism cannot take us to the kingdom Jesus wanted us to enter. Condemning oneself is not the mode that Jesus asked us to deal with sin. Jesus taught us to be convinced of the life given to us, the freedom offered to us, and the responsibility of breaking the chains of oppression and injustice in order to let the love of the father be realized in everyone's life.

you will find your life

Having debts written off is only a crude understanding of Christian view of salvation. A self under the burden of punishment is not what Christ taught us to understand about ourselves. We are given the life of God, and the salvation means the growth in that life. It includes freedom, joy and strength. Christ taught us what that life means, what that freedom and joy mean. 

Life/grace cannot be nurtured in closed bags. It causes a flourishing of one's own life and extends to others. Only in freedom and truth we can genuinely reach out to the  other. So life also means truth, justice, compassion and mercy. Salvation of oneself alone is not salvation at all. One takes the name of Jesus, holds Bible, and proclaims that Jesus is the saviour. That does not guarantee a heaven-ticket. One must let a genuine transformation happen in one's life.

Life/grace finds its ways to nurture and fructify; its growth into goodness, the real good of oneself and others. This good also means truth, justice, compassion and mercy. The 'good' stands for all virtues that can be sought in a Christ-like human. Every entry into a little good includes death and sacrifice. It also has obstacles that blocks, heavy burdens that drag the process of growth. Because we all have been formed of burdens, injuries, and pains of our family and society. We often want to defend those pains which are within the thorns of vices. They immediately appear because of our closeness to these pains. Often we apply these 'troubles' to the devil and stand helpless. The roots are where we have grown. Deny yourselves clearly means 'a passing through' these injuries by personal efforts, through available helps, and divine grace. Beginning from a determination, finding constant encouragement from God, rejoicing in the everyday signs of life, we make our way of the cross. 

By adding chosen suffering we cannot 'remove' the inevitable passing through process. God does not rejoice seeing that we take up pains for 'his joy.' God does not offer grace as though someone gives a chocolate as a gift for a favour done for that person. God shares his life and goodness in God's love that desires the full 'goodness' all that is created. It is not a one-man business. Salvation is not a one-man gift, that each one goes and receives one's reward. Salvation is the freedom and joy of the whole in the life of God.

Lose these for my sake ...

Nothing should have happened to Jesus. He could have lived well, following all the laws, obeying the high priest, growing old, and at the end being taken up into heaven in a chariot of fire. It would be even better if he had become an emperor. Though this was not that happened, we all want to 'preserve' that Jesus. 

In our attempts to preserve, protect, safeguard, it is important to ask what do we really preserve? Is it faith, is it Christ, or some particular symbols, customs, rubrics, powers, structures etc? Do recapturing of these reveal more of Christ to us, to others and to the world? Will any one be ready to lose any of these for Christ's sake? 

Priest - liturgy

If we understand Christ properly, every creation can be seen as the members of Christ's body. We grow in and extend into that body. God dwells in and among these members. 

A priest, if he is another Christ, should have every member of Christ's body on his face. If he is acting and ministering in the person of Christ, he should have the attitudes that Christ had in his life. A priest as the minister of liturgy must mirror the life, sufferings, and joys of the community that the people can see in him their community in him. Similarly the priest must see God living in the people. This seeing each other is important communication of communion if we are sincere with liturgy. 

Loading authority over the members is not a functioning mode that Christ wanted. Enrobing a priesthood of power and authority and covering it under an hallow of holy obedience is  canonization of a lie, because it claims in the name of Christ, what was not an intention of Christ. A sense of the sacred when seeing the face of the other is yet to be developed . It may be the faces of the 'other' humans, and those of beings that are other than human. Facing a faceless crowd is not the intention of the church. A worship in truth and spirit turns sacred the faces formed in space and time. True face of a priest must resemble all these faces where the participating faces can all see each other. I dont think any one has a problem in understanding the importance of 'charity' reading the judgement of the great king at the end of time, "when you did this to the least of these ..." But the worship dimension is not permitted other than in the temple court. Ultimately we end up in priest/authority worship, ritual/liturgy worship. For they survive on each other.

If we can see the whole creation as the body of Christ, we cannot have closed boundaries. We can not have ruling priestly class. We cannot have privileged liturgies. In true worship, one faces the other, because in the other God dwells.

Christ-coming

There are Christ moments gently approaching us every moment. It is important that we keep awake in order that we don't miss his 'entry' into us. Every goodness that we are ready to take birth in us and enhance others to grow into there is a Christ-coming. This faithful awakeness is so great a door as Christ himself is the door. Those moments are those of our entry into Christ, Christ's entry into us (we become like him), and our entry into others, and their entry into us. That is the church, Christ being all in all.

John the Baptist

When John the Baptist put his life to risk we must learn where his sight was set on.

He looked forward to a promise,
a promise of freedom
to worship God without fear,
to be holy and righteous in his sight all the days of our life.

He set his eyes on a call to be a prophet
who would go before the Lord to prepare his way,
to give his people knowledge of salvation
by the forgiveness of their sins.

Courage born of a consolation,
In the tender compassion of our God
the dawn from on high shall break upon us,
to shine on those who dwell in darkness and the shadow of death,
and to guide our feet into the way of peace.

He was in the darkness of prison, and under the shadow of death. 

Did he keep peace facing the sword?

Perhaps, in his own vision, his call, his doubts, and courage, he pointed out 'behold the lamb of God."

Christian Obedience

Obedience has its Christian sense only when there is filial love. The freedom in that filial love nurtures an obedience that bring about life. Which law did the Father employ in 'sending' the Son to the world? How did the Son 'obey' the Father to accomplish the will of the Father that 'all may have life in abundance'? Otherwise, Jesus could have easily obeyed, and should have Obeyed Caiaphas and his team. They were not seeking the will of God nor the life of the people of God.

Obedience to a competent authority is also in seeking the will of God; not on the other way as though whatever is the will of the authority is to be accepted as the will of God. The primary test of the quality of obedience is whether the obedience demanded and the obedience exercised ensures life of all. A Spirit guided ecclesiology does not divide the church into hierarchy and the faithful. The hierarchy is within the people of God with a ministering function. It is not a ruling function. Their decisive authority is towards nourishment of the life of the faithful. 

Obedience demanded to bring others on their knees is not a virtue, its demanding a submission. Obedience (Ob-audire) propels us to listen (and speak) to one another in truth and charity. Obedience in the sense of attentive listening invites us to listen sympathetically even to voices that are different from ours. Only filial love can make this listening even without a verbal conversation. There is freedom and joy, and life.

the last

Some were not found fit to be taken as laborers. It was the master's mercy that took them for work. Mercy extended for the good of the laborers. Justice is born from truth and shows itself in mercy. Justice that does not desire the good of all only considers partial truth. 

All receive one reward; our being one with Christ. There is no greater or higher reward for anyone. Fitness claims and recognitions are not valuable in the sight of God. children, women, the poor, the helpless, laity, clerics, bishops, Popes, all have the same reward, being one with Christ. Condemning and keeping some away is an eternal pain though we have all fitness worth to be honored holy and righteous.

Worship of Liturgy

The warning and ultimatum given by archbishop Cyril Vasil to the Archdiocese of Ernakulam-Angamaly is devoid of a synodal church and the face of Pope Francis.

The synod and the ecclesial authorities urgently need to ask what we have made of the church, and what we have gained? The eucharist celebrated is going to be ‘in remembrance’ of a victory of arrogance, pride, greed and competitive spirit.

Most shocking and disappointing in the manner involvement of Archbishop Cyril Vasil in implementing the ‘synod’ approved form of the celebration of mass was that there was no Francis approach at all. The synodal approach we try to learn, discuss, and practice these days is totally missing in the letter from him dated 17th August 2023.

Listening, in the synodal path, is not a collection of opinions; it is listening to anger, disappointment, frustration, of a people who are called rebellious, who are satanised by other 34 dioceses which are ‘‘faithful’ and 'obedient' people. Whom did archbishop Vasil listen to, whom did he hear? Who flocked near him? What do his pictures say when he posed with the MTNS , and with police, holding sacrament in hand? Was he not aware of the heinous activities of MTNS? Perhaps not. but his secretary would be aware. If the Archbishop was not willing for conversations what higher merit they had for meetings the papal delegate which other lay faithful didn't have?

What would have cost him if he initiated a conversation with the diocese at least for one hour. A person who came to solve the issue was not ready to study the issue, how would he have arrived at a reconciling phase? A delegate of the Pope unfortunately fell to become a mouthpiece of the predominant powers in the synod. It is a sad state of affairs that the decisions or actions of the 'papal offices' are available to the social media groups much in advance. 

The reluctance of Archbishop Cyril Vasil to show the authorizing letter adds to suspicions. Surely he has a letter of mandate. But why is he not willing to show? Let us say he has shown it to the synod. But, considering the seriousness of the issue involving a diocese, it is reasonable that the letter be shown to the people concerned in the archdiocese of Ernakulam-Angamaly.

Concerning the carrying of the eucharist, did the crowd know that he was carrying the sacrament as to blame them now for insulting the eucharist. As the situation was already tense, it was not a place where the eucharist could receive 'due reverence' and adoration. Was he taking the eucharist as a protecting shield so that people may not harm him? Afterall what did he really want to do in the basilica? Just a visit? It could be avoided. Wanted to adore there, bringing 'Jesus' to the basilica? Did he want to offer mass? Would it not be another adamant show of power in a place where a disastrous event happened in December and remained closed for eight months. Would it not be creating a situation that would lack reverence to the sacrament, and eucharist being used to show power?

The crowd may be accused of insulting Archbishop Vasil as a human person. but the advisers of his are totally responsible for the insults he faced as an apostolic delegate from their improper management of the situation.

I fail to understand how the spirit and vision of Vatican II is present in the proposed liturgy of Syro Malabar Church. I often ask myself, why it was not possible, though there were excellent gifted people there in the church, to find new ways to incorporate the eastern christian mystical aspects in their liturgy that would involve the people of today. What is lacking is a religious imagination that would creatively find ways to carry the 'lives' of today's world; sorrows and joys. Instead, this ongoing quarrel has filled bitterness and drained all life energies from people. Is there Christ experienced and made visible in any of these claimed successful liturgical renewal. The whole outcome of the uniformity appears to be bringing Ernakulam-Angamaly archdiocese to its knees.

It is evident that these issues have a lot of historical root of ego-class, scornful attitudes, humiliation based on socio economic status ... healing of those hurts cannot be done by a solution in liturgy alone. Are the shepherds ready to take up a renewal phase of repentance and reconciliation among themselves? Otherwise, even after the liturgy issue is resolved. there will be new issues created for maintaining authority, domination and power. Conflicts are to be maintained for that purpose. By bringing a conclusion for liturgical disputes, have the synod solved the age old problems in the syro malabar church? To preserve ego, and greed, new conflicts will be created in order to rule and show power.

Unless ongoing dialogues are initiated we may not have any solution at all, and this scandalous fight will be on for many years. There need to be occasions of interactions among the people of these different dioceses. The injuries they have received over the years can be healed only from fraternal interactions. Shamefully, and with sincere repentance, we need to acknowledge that it is the filthy ego of our authorities that created, nurtured and intensified these issues for decades. Ultimately the main thing that is forgotten is the value of Christ himself. I have asked myself often, which has been important, the glory of orientalism or the value of the kingdom made present in our midst in our time. What Gospel the society has read from the 'church activities' these years.

Has the synod established itself as an authentic authority, holy, righteous, and just? How does it stand just in the case of the selling of land in which the major archbishop is facing court cases. However canonical rightness can be claimed, the legal wrongness is before the public.

Here 'all have sinned and have fallen short of the glory of God,' not because of the liturgy, but because of the very silence on the unchristian attitudes of those who exercised imperial power. This sin is upon authorities, priests, religious authorities, lay leaders, and super-spiritual church loving channels. If they did not see something was wrong in the modality of approach the leadership was following, all need to start from Christ. Because we have not understood what Jesus taught. The synod and the delegate continue to speak the language of arrogance and domination demanding submission. Is there no Christian way other than this style of authority? When the authority does not represent Christ and his nature, to whom is obedience demanded. Is that obedience virtuous when the authority exercices its power in arrogance. Christian obedience is valuable only when the authority resembles the good shepherd. Much was spoken about the obedience of Christ, and the humble submission of Mary. Their faithfulness was to a ‘holy’ will. How much of this ‘uniformity’ contains a ‘holy’ will? Who are these ‘rebels,’ ‘those not obeying the pope,’ ‘those against the church’? Once they were your friends, they were their students, they were your teachers and collaborators. Were they evil people? They were crushed and strangulated, and you were silent. Was that silence seeing the glory of God in the style of approach of the heads of the church, or you feared their displeasure? If they surrender/ submit themselves lifeless and voiceless, as they are isolated, condemned, weakened, and threatened, is that what you like to call peace and unity?

Whenever you celebrate the eucharist it will be a remembrance of a victory of arrogance, pride, greed and competitive spirit. So, once again, what have we made of the church, and what have we gained?

..........................................

The disputes happening about liturgy is not about our interest in deeper experience of God, or in realizing communion with God. The tension is caused because we want to be kings and rulers. Then liturgy becomes a language of that rule. Is there a place for Jesus and his love? Liturgy is to bring us into close touch with our identity in God much deeper than any of our patrimonial radical traditions. That identity, primarily, is the image of Christ. Does our liturgy take us, our living reality, crises, complexities, sorrows, joys, celebrations, into that Christ image that we may be remolded?

It is safe and glorious to practice liturgy within a church compound centering on the throne. is liturgy a closed exercise within the walls of the church, does liturgy stop as the celebration is over? is liturgy centred on and about the 'decisive body'? if yes, with no concern we can formulate, continue, and maintain LITURGIES. but if it must involve the life of the faithful, the involvement of the faithful is significant. A decisive body that is blind to how people live, think, behave and change cannot think of liturgical adaptations that can facilitate people for a meaningful conversation with God. When that path is closed, liturgy ends as a symbol, an ideology, a power-based tool.

Rigidity of the law blinds one against truth and justice. One might find all safety in the laws of the church, but if the powerful use the law as an iron rod of their power, it defeats the purpose of the law. The offices, laws, authorities exist because there is church which is primarily a communion. Thrones and powers emerge from and exist for the sake of the church. It is not in the other way as though the communion is realized when all others stand with the laws and offices. Is the communion, experience of Christ bound to liturgy, canon law, doctrines, and traditions? No, instead they find their meaning in Christ. A Christ who is restricted in the 'withinness' of them is not the fullness of life, bread of life, or the life-giving waters. When we close him to our constraints we are draining the church of life, communion and love.

To rebuild the broken altars, first we need to rediscover Christ.

The Church is not within church compounds. The church is an extended body of its members, brought in communion by the grace given to them. The priesthood and sacrifice in the church must be primarily understood as a virtue, not as a cult. A priesthood and sacrifice that do not communicate beyond the church structure still maintain a cult not a lifegiving existence and sacrifice. A priest who is unwilling to go out practices dangerous rituals. because he reduces the sacrifice into a mere ritual.

The one who worships is Christ (having his members in his Body the church). He is the real altar. A consecrated altar is for the sake of the church. It does not become an exclusive centre of Divine presence. Wherever the faithful are, there is the church. Any teaching on the eucharist and the eucharistic adoration will have an emphasis on communion on three dimensions; Jesus' communion with the Father, the communion that Jesus established by reconciling the world with the Father, and the communion of humanity. Having the absence of any of these and making a ritual of sacrifice is a lie, a worship of hypocrisy. Adherence to an authority necessarily does not bring about this communion. Without sincere desire for communion it is a bread ritual, and cruelty to the body of Christ. Our divisions, based on rites, language, casts, regions, are evidence for our lack of sensitivity to the meaning of Eucharist. How long can we fool ourselves calling them the beauty of the church? In contrast, we resist those diversities that can really enhance a community. There is clear enthronement of our pride and ego where there is no place for Christ at all. How nicely we speak of order and particulars of liturgy and the canon at the risk of what is really important - the gospel values, life-witness, fraternity, mercy, ultimately Christ himself. The 'gathering' in his name is not assembling alone, it is unity in love and in the Holy spirit. Neglecting that, whose memory are we celebrating or claiming to be celebrating? We believe in the real presence, not in the magical presence as though Christ can be forcefully brought to the altar having all our hypocrisies well maintained. Of course, it is very special, significant and incomparable presence, but not an exclusive presence. The teaching on the real presence is an answer to a question 'what type of presence is there in the eucharist?' Is it symbolic as in a crucifix? No it is real. Is it simply based on /depended on our faith? No it is true and always. It is substantial, for the whole Christ is present. But we cannot limit this presence into its species.

The Holy Trinity does not have to wait for a time to enter in. Jesus is also not waiting for the 'two or three' to gather in his name so that he can come in as though an outsider coming from inside. Christ, the Word, is present as a person and in grace in every person. That belonging is made visible and reality when we come together. As different members in the body of Christ, each member is a continuation of the other, and together we experience the body of Christ.

walking on knees

Does anyone of us get out of a bus and move on knees till one reaches home to 'show' one's love for one's mother. Does a mother demand such an act as a sign of love? Our devotions have seriously missed the track. Is pain the most desirable thing for God?

Mistakenly we are sure that God is happy about it. Or like a trickster child, we think that we can manipulate God's feelings by self inflicting pain. Or I am taking suffering as reparation for my 'horrible' sins and sins of the whole world. Did God ask for reparations?

Filial love is the essence of devotion. What is the function of self inflicted pain in filial love? Self inflicting of pain is often seen as a sign of deep devotion. It is where devotion often go out of track. 

Fasting and penance have their value only if they hold the sense of justice and charity, not as causes of spiritual benefits or superhuman qualities. They are not to be seen as something that pleases Gd in a special way. In case of natural sickness and pain, we cannot escape them. There can be direct healing through a divine intervention. It may be benefitting if we are able to go through them in god's grace; it may generate, acceptance, humility, patience, endurance, and peace.

Greater sign

An 'ordinary' young couple making their sincere prayer together is still a greater sign of hope for the church than a large stadium filled with 'worshippers.'

 
Jesus living among us, and Jesus conquering the world have a great difference. Stadium-faith excitements will melt like snow.

God was not there

Elijah was fully right to expect God in storm, earthquake or in fire.
For ancient cultures, they were Gods, God of power, vengeance, and anger.
On Mt Sinai there were clouds, smoke, and fire when God came down.
But God was merciful, slow to anger, abounding in love.
It is in this nature, we find stillness,
the confidence to walk on the troubled waters, when Jesus calls, 'come.'
We look for God in mighty sings, in fire, cloud, smoke ...
but seldom expect God in tenderness, calmness, and mercy.

History will testify, 

... in super-shows, God was not there.

faith

Faith is not about the occurrence of events,

it is in placing out trust on to God.
That love and reverence one feel towards the depth of God is what scripture says the fear of the Lord, 

not being terribly frightened.
God's deeds are within his being,
and those actions are assured in 'seeking first the kingdom of God.'

Searching for God only for 'miraculous deeds' is an attempt to give commands to God.

St Dominic

St Dominic sensed a world and a church that was darkened by error. The error was about God, about humanity, and about salvation. This error was not only affecting faith, it was destroying the very sacramental possibility of our humanity by condemning our human flesh. When we proudly say that the preaching of St Dominic brought light to the world and to the church, it is significant to follow how he preached if we are to be the bearers of the same light of Christ.

True faith, for Dominic, was not an intellectual correctness. To understand the true ‘faith’ he preached it is good to see clearly the choices he made for his journey as a preacher. The Cathars could convince more on the struggling soul trapped in the prison of the body. Claiming to be the children of light and knowledge, the albigensians took advantage of the suffering of the time and canonized the misery of people. This ‘nice’ faith further dumped their faithful in severe austerity. They were hungry for bread, they were sick, over that they suffered the burden of being exploited.

Dominic was compassionate. He was kind and charitable. His zeal for preaching need to be placed within his compassionate heart. The true face of Truth can be seen only through compassion and charity. Justice, the other side of truth, also can be seen and brought to reality only in compassion and charity. Emphasis on our doctrinal preaching must rediscover our roots in the compassion of St Dominic. Light to the church must blind our closed eyes and open our hearts with true sense of justice. Without sincere longing for truth, the church has no authority to teach.

Dominic was a man of contemplation. Did he long for a spiritual awakening in contemplating the mysteries of God? His contemplation on the crucifix showed him the meaning of humanity even in the midst of suffering. He studied the scriptures to deepen what he learned from the crucifix. This engagement in contemplative study enabled him to touch the hearts of the people. The sermons he preached became the focus of meditative prayer for them to embrace gracefully the fact of our body. Those meditations would gradually become the prayer of the Holy Rosary.

The light he showed was of salvation and the mystery of christ. He could not see the children of God, embraced by his love being crushed under the condemnation of a lie. If Christ loved them in his humanity, that salvation must be visibly experienced in their life, in their body and in their society. Dominic preached salvation, and offered hope, not condemnation. The misery and sin pained him, but he was the ‘preacher of grace.’

It is very significant today to remember that Dominic chose the path of persuasion and discussion, not sword, though he was put in charge of a group of crusaders. It is wrong to ascribe to rosary the success over the heretics by bloody massacres done by the crusaders. The effectiveness of the rosary has been the depth the faithful began experiencing through its meditative prayers.

Dominican freedom has let us follow the spirit of Dominic to this day. It is easy and attractive to reach condemnation, but it is challenging to be a preacher of grace, and difficult to convince about the gospel of peace. Our popular preachings have done such a great harm as to the effect that many believe that condemnation is the nature of God. A condemned conscience look for reparations by torturing one’s body. A spirituality that justifies this condemnation and self inflicted misery will be exalted as being closer to God denying the world. One way or the other albigensianism is in our blood. Those heretics chose extreme poverty also to shame the luxury of the priests and bishops. The errors about God, salvation and humanity did not matter to them. The injuries the people suffered in hunger did not matter to them. So a poor life was essential for the new preaching groups of Francis and Dominic. They took upon severe austerity not with condemnation, but as a living compassion and with a sense of justice.

The light Dominic showed to the world was the light that was shining in Christ, the light of grace that flourishes in humanity. Dominic was a preacher of grace, not of condemnation. He preached the gospel of peace and chose the language of dialogue, not sword. We pray through his intercession, that following his example we may be united with the blessed.

Transfiguration

He was the carpenter's son, son of Mary.
He was a miracle-worker, healer, a prophet

He was the messiah who was to come.

This is what was made visible to the world.

He revealed himself in transfiguration;

He who was from the beginning,

through whom everything was created,

in whom everything lives,

through whom everything is related to the creator.

"This is my beloved Son" was the voice.

This is the truth that we avoided and thus disfigured ourselves.

Slowly we stopped communicating to life itself.

We are celebrating the discontinuity from others calling it freedom.

Listen to the voice, listen to the Word.

Grace shines in us too to make us a living sacrament.

the universal self that we are transfigured into is the church, the body of Christ.

Salome

Salome found nothing odd to hold the bleeding head of John the Baptist. Her mother's revenge was right, and Herod's power was right. It happens.

The poor and the helpless were chased out, smashed down, stripped off, humiliated. Viewers watched all these with excitement, clapping hands, cheering, and howling.
It was something right to be done on 'those' people. It happens.

Solidarity shown to them in closed rooms does not reflect a conscience of justice.

Sts. Joachim and Anne

Reflection on Sts. Joachim and Anne reminds us of the graciousness they received from God, how they have been living a righteous life in such a way Mary could be born in fullness of grace. I am slow to believe in a magical intervention of God to 'remove' the stain of sin from Mary. Instead, Immaculately conceived Mary is the fruit of filling in of grace through care and preparedness of her parents, grandparents and innumerous elements that stood with them as real presence of God through many generations. It is the work of God in humble human hearts.

'The holy' that become unworthy

 "Jesus, we have a problem to accept you into our 'holy us.' You are not fitting into our holiness codes that keep us a pure group." 'The holy' become unworthy of the gospel, because their holiness rejected the kingdom of God. Often it happens to us too. Those who think of themselves as custodians of faith and holiness become obstacle for the coming of the kingdom. Part of the WYD is "to create a more just and inclusive world." Will our holiness give space for that justice and inclusiveness?

him whom my heart loves

 

“I sought him whom my heart loves…. I will seek him whom my heart loves…. I found him whom my heart loves.” To love and to be loved is a longing and fulfilment. Love burns like fire. It extends the person, and let the love of the other enter the innermost depth.

Mary Magdalene is seen as a person filled with love for Christ.  Her experience of healing had led her to walk with Jesus very closely. She too stood by the cross with mother Mary. Her eager longing for Jesus brought her even to the tomb of Jesus very early in the morning. It was lifeless body placed in the tomb. But her love would not allow that body to take the burden and pain of lifelessness in the tomb. Because she herself had known tomb of pain and darkness.

Her healing from ‘seven devils,’ shows the freedom she entered through the love of Jesus. She experienced comfort and consolation in the love of Jesus in all the tormentation she had been suffering. True love touches our innermost being, our history, our pain, burdens, and all that shape us.   

When Jesus called, ‘Mary!’ the call once again uplifted the life and healing that Mary Magdalene had once experienced. So, the person of Mary can be seen as a person who received love, life, healing, and consolation. Her attitude was not of a bond of attachment, but a communion in love, much more than a friendship or a following.

That love made her worthy of being an apostle to the apostles. Her love made her a prophet, for she came to understand the truth of the resurrection and proclaimed, “I have seen the Lord.”

It is the same love that Jesus asks of us, in our life, devotions, prayers, offerings and all that we do. It is in the communion of love we can find our freedom and healing. It is there we are transformed into apostles. In the communion of love, we are called to respond in justice where the weak are persecuted. Only with the communion of love we can be prophets who see the truth in compassion and mercy.

Unfortunately, perhaps, this is what we desire the least. If love is absent, we don’t look for Jesus. Instead, our systems, mission, proclamation and devotions become spaces of symbols and terminologies of arrogant dogmatism, activism, and militancy, like iron rod, sword, weapons etc. Mary Magdalene invites us to reexamine our own Christless tombs and seek consolation of Christ’s love, and at the same time to stand at the tomb of Jesus to hear him calling us by our name.

Come to me ...

We are troubled and distressed. 

The presence of Christ consoles us, and strengthens us.
"I am with you" is clarified with "come to me all who are burdened..."
The comfort of God's presence is shown in "I AM who am." 

In our anxious moments, God is there by our side.

Religious resources

Religions, today, prone to separate their fold from others, and create dynamics to operate this separation in the most effective way. More than any of the virtues of religion, all claims of true/original/real faith act politically within religion itself and towards other religions. We need to begin speaking of the resources of humility, conviction, interconnection, empathy, and generosity within the scriptures, beliefs, customs, and perspectives. Absence of such elements create barriers and make them thicker and harder.

'Failure' of Jesus

 'Failure' of Jesus in his time, and in ours is that he was not ready to turn the gospel into an entertainment. Though spontaneous genuine human expressions are, of course, our incarnating capacity to receive the gospel, entertainment, we know, enthuses our emotions making us to cry, dance, ... binding us to momentary high feeling. Jesus did not offer a spiritual 'kick,' a feel good. Gospel is a filial relation, a mature response.

Wise, Learned, and the children of God

The 'children' who would inherit the kingdom of God, were the poor, the sinners, the unlearned, women, and also children according to age. They could not afford to keep separating walls if they were to survive. Instead, the scribes and the learned made themselves higher using these separating walls.

The children of God have no high walls around them that keeps them away from others and protect them in 'holiness.' The children of God 'extend their tend.'

Peace - Fear

Fear stands against truth. When fear sets into power, it abuses power and tries to destroy everything. Fear favors partiality, causes suspicion and division.

Peace is born of truth, and the truth can be understood only in peace. But if one stands for peace and truth, the first opposition will be from one's own side, because the other is expected to be seen as an enemy. The option for peace is the Christ-option. Anyone who prefers any other thing to Christ-peace-truth, that will cause fear and destruction of life.