Joy of His coming

In preparation for Christmas, some are preparing sweets, some are planning for cribs, others thinking of gifts. The sight of the final outcome and the enjoying of sweets are the moments of happiness. Christmas joy, really, is an outcome of having the child at the manger of Bethlehem in our life. Once we have seen him, taken him, and loved him, our life receives a new light and joy.

A theme that comes often in this season is the great banquet in the book of Isaiah: “… the Lord Almighty will prepare a great banquet for all peoples (Isaiah 25:6-9).” In the context of Advent, a time of waiting and preparation, this great banquet is awaited and personalised. A humble feeding manger becomes a symbol of the great banquet, where God’s abundance and love are shared with all people. This banquet, where God will wipe away tears and destroy death, remove every disgrace from all the earth offers a powerful message of joy and hope. The banquet at the manger is not a symbol, it is a reality. The poor, the meek, the afflicted will eat and be satisfied; those who seek the Lord will rejoice in him (Psalm 22:26). We go to the manger to take him into our hands and hearts, to be fed by him, to be comforted and healed; burdens to be lightened and find rest for our souls.


Another verse from Isaiah, “the Lord will rejoice over you” (Isaiah 62:5, Zephaniah 3:17) provides a comforting renewal promise from God. People suffered abandonment and rejection, and the land became desolate. God renamed their painful wounds, as ‘God’s Delight,’ and ‘the Bride of God.’ When the mystery of incarnation touches us deeply, this child given to us is an anointing, soothing our weary souls. Regardless of our past experiences, feelings of abandonment, or societal labels, we find a new definition in the baby in the manger, the banquet of life. In him, we can find that we are worth something, the worth of a child of God. This is our true identity, one grounded in love and acceptance, fostering a sense of inner peace and fulfilment. By calling us the ‘Bride of God’ God shows us how he cherishes our belonging to him. It is nourishment that removes every shame and makes us stand worthy amidst people. In those moments of despair, when the weight of the world feels particularly heavy, we can sense God’s gentle hand guiding us through our pain. It is often in the quiet stillness of prayer that His comfort washes over us like a warm embrace. The Holy Spirit speaks truths of our lives into our hearts, reminding us of God’s unfailing love and the sacredness of our journey, even when the path feels obscured by shadows. In fact, we are re-narrating our life in the joy of God, re-naming and rebirthing ourselves. It is the beginning of a process of re-birthing the Messiah in us.


We can experience God’s unique comfort through the presence of our loved ones — those who listen to us, who walk beside us, and whose laughter reminds us of joy even amidst sorrow. They become sacraments of His grace, reflecting the love of Christ in tangible ways. Nature, too, reveals God’s majesty and tenderness; a blooming flower, a serene sunrise, or the gentle rustle of leaves can spark a mystical connection, drawing us closer to the Creator who designed these wonders for our delight.

The comfort from God is woven throughout the fabric of our lives, illuminating even the darkest corners. It invites us into a deeper relationship with Him, fostering a mystical intimacy where our souls resonate with His divine presence, ultimately guiding us toward healing and peace. In this sacred communion, we find the strength to persevere and the assurance that God's love surrounds us, cradling us in our moments of need.

The banquet, the comfort, rejoicing are they all real? Or a feel-good imaginations? The child given to us makes it real. Christ is the banquet of joy, a reality we must realise in us. The divine child is fed at the breast of Mary. Mary brings forth the best fruit of her life. The shepherds arrive with help and care. There is a banquet of communion of bodies, the potential of grace in human bodies. Joy comes as a living reality only when our bodies are engaged in communion which ensures comfort and healing for one another. Tears will be wiped away, no one will be abandoned, prejudices may be removed, and life will be ensured. Christ is revealed and born in our communion. There is the real joy of the birth of Christ.

When children cry in fear and pain, when there is no flower and sweetness, when only smoke, fire, and bombshells are all around, the joy of Christmas is not from a passive hope but from an active stand for justice. If there is no Christophany in us amidst the invisibles and the uncounted among our brothers and sisters, there is no good news.

We pray that we may be able to approach Christ with a sincere expectation to see him in our life. In us, there may be a manger, fear of tragedy, or wandering for meaning. The reality of incarnation may be real in us only if we are ready to see Christ in simplicity, humiliation, shame, and limitations. Because it is there, we find ourselves in Christ to be born anew into the freshness of life.

Perhaps it is worth taking the child Jesus like Simeon in our hands. He saw a fulfilment of what he had waited for. His heart was filled with peace and contentment. Let us now take into our hearts the words of Isaiah 9:6: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Christ, born as a child, is a sure sign that he has entered into our human realities. His rule in faithfulness and justice will ensure life and hope for us. He guides, guards, nourishes, and leads us in peace.

This is a great gift to us from God. In Christ, God recreates us, not just by a command, but by an active involvement in our lives. We are reminded of a transformative relationship with God, our relationship as the children of God. When we truly embrace this gift with open hearts, a deep sense of gratitude and joy fills our hearts. Is it not wonderful to feel that joy, especially when we understand what it truly means to be the children of God? It’s a journey that brings us closer to God and to one another.

Joy also springs forth when we actively live out the virtues seen in the Bethlehem community. In sharing joy with others—especially the marginalized and the poor—we mirror the heart of God, who delights in lifting up the downtrodden. In doing so, we experience the freedom that comes from loving as we have been loved, and our joy becomes a wellspring that nourishes our souls and those around us.

Gratitude is something essential for experiencing joy. We often find ourselves struggling to find happiness in the midst of challenges. What else can make the people around the nativity scene joyous other than gratitude? Mary and Joseph were grateful; the shepherds and the wise men were grateful. There was nothing so great to be excited about. There was not only an incarnation of Christ, there was also an incarnation of care, presence, and happiness, which brought all of them there. Can we find something in our lives every day to be grateful for? Gratitude gradually shifts our focus from limitations to something worthy of us. Perhaps, our words or actions were very significant to some others. Even some silly things have been so great step in our own life. We realise something surrounding us, goodness and provision in our lives. Even for the moments we have failed, gratitude can give us a sense of need for God’s assistance in our lives. God’s sure presence, the experience of ‘God is with us’ is another reason for great joy.

“… a child is given to us.” This givenness deeply expresses the generosity of God. It is also a great sign of God’s love, “For God so loved the world that he gave his only Son (John 3:16).” Love is the reason for God’s generosity, and God gives fully because God’s nature is love and goodness. Jesus emptied himself for us in his love that we may live fully. Thus, God’s generous love redeems us from sorrows, fears, loneliness and rejection. This divine generosity invites us also to be generous. We offer gifts to others in this season of Christmas. If we are to share in God’s nature of generosity and goodness, we share ourselves in a process of self-emptying. That is strengthening, healing, comforting and life-giving. As we become a sacrament of God’s love and goodness, we experience joy not only in receiving but in giving. That is the beauty of joy that flows from love shared among us all. It also reflects the beauty of God, and causes the song of the angels, “Glory to God in the Highest, and peace to people of goodwill.”

joy fruitfulness

Joy comes from the sense of fruitfulness.

Joy descends deep into oneself to bring more fruits once again.
Gospel grows in us to form the tree of life that bears fruits in every season.

Christ was not there

In the crowns, Christ was not there.

When they fought wars,
expanded kingdoms,
spread a 'Christian God,'
adorned crowns,
Christ was not there.

Faith - grace - Immaculate

Faith is a responsible and mature choice for a deep relationship. Often our 'faith' ends up in believing in magic. Making God or Christ a hero is the worst crisis of our faith. A hero deserves fascination, not trust. The hero enters the scene, and everything is brought to what we wish.

The manger at Bethlehem deserves faith, not amusement. There is poverty and shame, and the presence of the hated. A hero does not involve himself in such 'human' realities.

The immaculate conception is a gift of God to Mary, and so, in turn, a gift to the entire humanity as it is part of the plan of salvation. It is not a magic. It is God's way of preparing Mary to be the mother of Christ for us. Many generations were part of this plan opening their lives to the fulness of grace. In Mary, fullness of grace was received.

As a gift to us, the Immaculate conception is an assurance for us that God will fill our lives also with grace. The pride, hatred, revenge, greed, and competitiveness have raised structures that severely damage the image of God in us. The pain, burdens, and divisions that they cause remain as sin-originating principles. Faith, being a sincere, responsible relationship with God, brings light and life to us. Our injuries may be healed, and we may be enabled to deal with our bitterness in the ocean of grace. We may be able to sustain one another with the grace we each has received, and together conceive the body of Christ.

Light to see the Messiah

An anointing and the presence of the anointed one is an experience of salvation over our wilderness. It is faith that gives light to see the messiah even when Messiah enters our life not with glory and power but with kindness and mercy. All will be gathered in the heart of the messiah. Messiah is a connect between humanity and divinity, between creation and the divine. We have repeatedly crucified the Messiah even before he would be born in us by making him a deity. He is divine, one substance with God. Deifying constrains the divine into some forms and make an object of cult. Messiah liberates, but a deity-messiah blinds.

 The gospel is a life-outline for living with the Messiah, and living in him. Gospel opens our heart to relive him, not to deify him. All who have got the light of faith come with their own perfumes, lowers, music and songs. If Messiah lives and our definitions go insignificant, the friends of the bridegroom still rejoice. Friends who have no faith, keep guarding the bridegroom's room. 

To be born in the Messiah

We have entered the season of advent. As the birth of the Messiah is near, it is also a preparation for how we, too, are reborn into the newness of Christ. The gospel passage presents to us images of destruction and crisis. But these images are not for being frightened, but for being watchful of ourselves.

In fact, the whole season of Advent calls us to watchfulness, to see how we are prepared for the birth of the Messiah in us. Many times, we will listen, “Prepare the way of the Lord.” This preparedness is with a purpose that we may stand confidently before the Son of Man. How shall we be watchful or prepare ourselves? Come out in our darkness with the hope of radiant light even if it is still dark. There may be a little drop of sunshine which has come to visit us. Amidst struggles and crises, this radiance is a deep desire, a sigh of our emptiness. We want to cry from the wilderness, “Come Lord.”

Advent hope, and the Christmas joy find their true and deep meaning in the shattered shelters of wilderness. The dawn of the revelation of the Son of Man brings great consolation and peace. We meet with ‘the Lord our Integrity,’ the faithful love. So, the salvation we enter into is an experience of dwelling in confidence in that love. Let us begin this from the experience of being consoled. In the coming days, we will also listen to readings describing the rich banquet of food and wine. Consolation in God’s faithful love leads us to approach him confidently and be filled and satisfied.

Isiah speaks of Christ as the virtuous branch who practices honesty and integrity. This season must make us such a branch that offers consolation, completion, and satisfaction for others. It’s a season we must feel the force of life in us, the life of Christ that wants to flower and fructify in us. Can we imagine ourselves as the virtuous branch after the image of Christ?

Amidst the disasters and perils, this season also gives us a great sign: a woman with a child. See Mary with Jesus, her hope and trust, and her dreams. Advent challenges us in our preparedness and watchfulness in our sincere effort to safeguard the dreams of women with child. Every woman wit a child dares to hope. They cry in the wilderness for a drop of future. We cannot have an experience of integral salvation and a joyful celebration of the birth of Christ when a woman places her child in the manger without bread. We cannot make Beth-lehem, the house of bread, if we continue to create the house of emptiness.

Let us feel the force of love that wants to sprout, let us feel the warmth of the rising Sun, the salvation drawing near. It's an earnest desire and a sincere commitment. Drawn to the Lord our integrity, we walk in confidence to be born in the Messiah.

Universal King

Christ who unites everything and holds everything in peace is honoured as the universal king.
The imperial image of Christ before whom every knee shall bow is a human creation. While reestablishing Christendom the kingdom of Christ cannot come.
God or the saints with golden crowns is a disfiguration of the message of Christ. It only stands for triumphalistic craze of a religion.
Gospel requires 'good soil' to have Christ born in.
Christ is not a superpower deity standing with hammer, sword, and scepter. Christ is the logos, the word, through whom everything was made. The word guides and shapes the cosmos, history and culture. Thus, he is the shepherd and the source of life.

Natural-Divine

 Do Christians really believe in 'incarnation' that God really became a human being? However Christian imaginations are generally about super-naturals, victories, and triumph. Is it not abominable to imagine Jesus or Mary having a romantic feeling? Were not thousands of generations open to natural graces that open the channels of race towards a supernatural grace of Immaculate Conception? It is easy to glorify God 'becoming' bread (which is not correct. Eucharistic presence is Christ in the form of bread), but difficult to accept God acting in natural ways/laws. In the first, there is a miraculous wonder, in the second, it is a call to relate our life to God so naturally as we are.

Good and evil

We are habituated to binarize between good and evil. There are often many things that cook up evil, but remain invisible or unnoticed. These constructive elements may be disguised within the very things we have categorized as good and holy. This chosen good reflects the cruelty of our hypocritical judgements.

Where will we place God in this good-evil creation? Which is a holy people, a leader, or a nation? Truth is unconcealed only when there is kindness and compassion. So, God cannot take sides. If we put God into our chosen good and maintain the disguised evil, surely, we will also promote evil-making structures in the name of God. It can create rituals, customs and even history. 

Truth is grey and lives pass through varied struggles of good and evil. There are chosen evils and imposed evils. The light of truth is in the honesty of heart which is rarely known.

Mark of the Covenant

The owner would make a mark on his animals as a sign that it belonged to him. Many groups of people also had certain marks of them as an identity of the particular group. 

Circumcision marked the sign of the covenant with God as one belonged to God. But the law-covenant bond followed a pattern forbidding to safeguard the purity of the covenant. 

Covenant of grace is inviting, not forbidding. Its a belonging to Christ, being in him, he being in us, and we all being in him. The imprint of Christ is the mark of the new covenant, sign of being loved and found by Christ. Reception of baptism does not guarantee this imprint in us. Covenant of grace takes us to a communion, producing its fruits.

Halloween

It is better not to demonise nor canonise Halloween. It is to be taken in the context of the anglosaxon-celtic cultural background. Like Onam in Kerala, it's a harvest festival. It's perhaps because of it, the role of the tomato, and pumpkin ... It is also a new year celebration, the beginning of a new time. As the (re)beginning of time, the dead are believed to return homes. Afraid of evil spirits the living would disguise their face to escape from them.
Gradually all these became fun and game.
Many of them who celebrate don't even think about a God to dishonour or a devil to be celebrated. Some people like to see devils everywhere and they do find them. People who are religious and God's people engaging in war, hatred, greed, power-games ... are all for God's glory. There, in fact, beliefs are worshipped than God, and evils can be easily justified.

You shall not be like that

Christ suffered, but it was not because he suffered that he became the Messiah. He is the Life-bearer/ grace-bearer for humanity and, of course, for the entire creation even before the incarnation. He poured out his life that we may have life. His suffering and self-emptying were life-giving. 

Christ poured out his life as a ransom for many when Kings and priests gathered power and wealth. There is a king in the palace, there is a high priest in the temple. Our high priest is one among us being a source of life for us all. 

Here, the question comes to the disciples: Can you drink the cup I have to drink? It is not simply about a readiness to suffer. It is about an attitude of becoming a ransom that offers life. One works, suffers, serves, and thus flowers, but we need to see what fruits are produced from these flowers. Are they life-giving fruits? 

Life is non-sided, and the authority of life spans beyond boundaries. Disciples looked for power and position even in relation with Christ, because they understood him within the frames of powerful and wealthy priests and kings, not according to the nature of life.

Gospel into liberation and chains

The kingdom of God has no boundaries of languages, cultures, and religions. If the gospel we have heard and interpreted has not liberated us to understand that God loves everyone, we have not listened to the Gospel. The rightness, trueness, and power of the gospel are in the freedom and peace that all humanity can experience. Taking religion into public spheres under the disguise of devotion, worship, and witness rarely does any act of faith. Instead, they are attempts of religious supremacy, an expression devoid of freedom.

Victory Rosary and the Glory

God's glory is where 'the righteousness and peace' is realised. This righteousness cannot be restricted to any religious rule or the super-spread of any religion. 'Peace on earth' is what is pleasing to God rather than victories of religions.

Praying the Holy Rosary is for entering the heart of God and moulding one's life after the Gospel. Selfish, egoistic victory language describing the 'powers' of the Rosary is not a Rosary that reflects the Gospel.

If we dont want 'others' in heaven?

Those who have entered heaven with a sure ticket have their heaven, salvation, and Christ smaller than the chairs they are enthroned in. They celebrate loneliness in their heaven because they have kept all ‘others’ away. Unfortunately, they found no one on the way worthy of being with them in heaven, probably because their journey had been lonely.

When Pope Francis compared different religions to different languages, it is an endorsement of the multiplicity of religious manifestations and a call to partake in dialogue and mutual understanding. It does not refute the Church’s doctrines on salvation. Instead, it emphasises the necessity for respect, openness, and cooperation among people of different faiths.

Pope Francis’s likening of different religions to different languages is very much within the framework of the Catholic Church’s doctrines on interreligious dialogue and reverence for various religious traditions. The Catholic Church acknowledges the significance and inherent value of other religions and posits that they can function as channels for human capacity for God.

The concept of ‘no salvation outside the church’ has evolved over time. While historically, it has been interpreted to signify that salvation is exclusively attainable within the Catholic Church, the Second Vatican Council and subsequent teachings have underscored the potential for salvation among those who, without their own fault, lack knowledge of Christ or his Church, yet earnestly seek what God wills and strives to fulfil. If someone continues to imagine heaven as adherence to the imperial Christendom, that has little to do with the heaven that Jesus introduced.

What should the Pope have said, “You wretched people, you have no salvation unless you all become Christians?” The world might ask, “What shall we do then?” “Believe in Christ!” “What does this ‘believe in Christ’ mean?” “Which Christ should we believe, Eastern or Western, Catholic or Protestant? Your Christ is a need for the Western guilt culture. We have read from the bible a different Christ who called the world to the freedom and joy of the children of God. Being in a Christian sect does not seem to be a necessity.”

Christ, the Logos, has many languages, reveals in diverse cultures and histories. His grace is visible throughout history in the goodwill of millions of people whom we meet them in our daily lives. The Church is wherever the body of Christ extends, by its members seeking to do the will of God.

Is there anything wrong in saying, “We need to keep meeting, to weave bonds of fraternity and to allow ourselves to be guided by the divine inspiration present in every faith, in order to join in “imagining peace” among all peoples. We need such “occasions to speak with one another and to act together for the common good and the promotion of the poor”. In a world at risk of being fragmented by conflicts and wars, the efforts made by believers are invaluable for holding out visions of peace and fostering fraternity and peace among peoples everywhere.” Message of Pope Francis to participants in the international meeting for peace organised by the community of Sant’egidio Paris, 22-24 September 2024.

I understand that Pope Francis also believes that Christ is the way, the truth and the life. He has not made the statement all of a sudden from nowhere. It has been in the vision of interreligious dialogue initiatives of the Church. The interreligious dialogue was not seen as an exercise by some intellectuals. Instead, it is in the form of the Church’s being. As ‘through him, and for him, and in him’ everything is made, the Word has been visible and present in culture and history. Christ has a much wider space than Christian religious culture and language.

Pope said that religions are like many languages that speak of God, not that there are many Gods. Was Christianity itself a perfect and whole language that spoke of God in every way and every time? Unfortunately, the present controversy itself is a language that speaks of the church and its attitudes. If there is crisis in Christian identity, what is that identity which is in crisis? What is the form of Christian/catholic identity in need of revival? Can that be comprised of certain cultural values, beliefs, prestigious achievements and so on? They do have the risk of being symbols/language without meaning, looking for the beauty of style over the message.

The tomb was empty of her

Tomb was not an unfamiliar place for Mary Magdalene.

Can 'the Lord' be contained in such a tomb weighed under darkness?
Mary looked into the tomb, into her own death once she carried, the tormentations she has been suffering...
lifeless darkness, painful burden, crushing her conscious thoughts, and strangulating life-spirit.
Mary looked into the tomb,
The tomb was empty of her.

Emptiness...

The Lord had made her his own, "you are mine."
"Yes, Lord, You are mine."
Love called her out, and the Apostle to the apostles was created.

Thomas the Apostle

Thomas was not the Way, but a pilgrim on the way just as John the baptizer was not the Word but a voice crying out in the wilderness. Thomas was on the way just like any other disciple to the ultimate confession, 'my Lord and God.' In John's gospel everyone, one way or the other, go through a growth; some in their fear of shame, some in darkness, some in blindness, some in thirst, some in the cruelty of death come to him for a light of hope. Everyone needs to walk through a certain difficulty of 'unbelief' yet an irresistible need for the Messiah. 

'Do not .... ' instructions of Jesus

'Do not .... ' instructions of Jesus direct us against the hypocrisies we might fall into under the disguise of religion. Do not pray like the pharisees, Do not be like the hypocrites, ... The sermon is over after announcing the beatitudes, and teaching on the essence of the law. Now every disciple or listener must test what they produce. Knowledge of the law, performance of worship do not guarantee the joy of the kingdom. Coming down to our daily realities, the lessons are necessary even to witness the events going to happen in the plane, the healings, miracles, even the encounter with the religious leaders. 

Our Father - Life of liberation

The prayer 'Our Father' is not a prayer, it is a how about prayer-content. It is an attitude which we need to have in prayer. The basic platform for this attitude is to come together as the children of God. It is in the freedom of the children of God we must pray. To stand before God as children, and  ask him to provide, forgive, and protect, the beatitudes is the affirmation and confidence. The beatitudes opens the kingdom for all, it also bring us all hand in in hand for nourishing one another. So, Our Father is also a pattern of life, of liberation, peace and justice.

unbearable burden and the seed of the Gospel

Perhaps due to the hardness they had to undergo, the Jewish traditions (biblical) maintained a hostility in their worldview. It was justified by their theology and cherished by spirituality. Nature was hostile, people of other nations were hostile. The other people are not of God, and so, our god hates them. God allows them to overpower Israel because of sins. These 'sins' were often the projection of unbearable hostility to one's own self. Women were unclean, inimical, and evil because they were seducers, and men were lured by foreign women. This suspicious closure was well maintained by a retributive ethics and theology. Even the salvation brought by Christ underwent an interpretative frame based on this hostility, ransom, and retribution.

Jesus did not proclaim this hostility. Instead, he showed human brokenness and vulnerability as a sacramental possibility in our everyday life. Those condemned and unclean were raised to hold the joy of the kingdom. The kingdom would sprout like a seed. Touch of grace will give new streams to our inner richness. Vulnerabilities and tears were seen as matters of condemnation and signs of God's curse. Now in the light of the gospel, they are time and space of an embrace of God, the holy ground.

Lessons for Discipleship

The base for discipleship is the reality of being the children of God. Children's trust spreads from being innocent reliance to a responsible commitment to the values of the Gospel. So, the faith aspect we speak of involves these dimensions and influences our personal, social, political, and religious aspects of life. It teaches us to be joyful in struggles, and walk ahead with hope. Gradually it takes us deeper into a lifegiving nature that is of self-emptying.

The lifegiving-selfemptying connection is the 'ransom' that Christ was, and that Christ asks us to be for one another. Something may be paid and remission may be given does not contain the lesson Jesus taught about the love of the Father. God wants all to be fully alive and flourishing. Grace is given to us that we can live a life that is according to God's will. Where we are weak, the same grace makes us to take these weaknesses into an experience of salvation. Gospel is the guiding light for a life of grace and for taking our weaknesses without fear or shame to the abundance of life.

listen to the Spirit

A breath of love is generative. The breath of love that comes from God is within the very nature of God. This divine self-communication takes place in the Holy Spirit, takes us and our history also into a bond of love. history. The goodness of God is manifested in creation. The entire creation drinks from that goodness. God opens himself to us in the Holy Spirit, so that we may participate in the depth of God’s love and goodness.

Humanity is in need of the breath of love. It is yet to open itself to live in the breath of love. It is yet to desire for the goodness of God to be reflected in its life. What we need the most is an earnest desire for it. We can no longer be agents of division, hatred, war, and destruction. By God’s own help let us bring into our sight both the dry lifeless condition and the living and fruitful condition; thirsty ones, drinking from the fountain of life, turns to be a heart of overflowing streams. Being in a gentle flow of stream is refreshing. That breath of love and the stream of life is the Holy Spirit.

“Let anyone who is thirsty, come to me…”

“Let anyone who believes in me come and drink.”

“From his heart, shall flow streams of living water.”

“My spirit fails. My soul thirsts for You like a parched land” (Ps 143: 6) expresses the deep longing for life. We can see today, the complexities of life, and the struggles that we carry. Some are condemned and some are despised. No human condition is incapable or unworthy to yearn for God. In fact, already there is the cry of the Holy Spirit deep within that we may be filled by the life of God. Drinking from the wellspring of life we begin to live afresh.

Life produces its fruits, and there is a joy of the harvest. The fruit that the Holy Spirt produces in us as persons and as the church is conforming us into Christ. All other fruits and charisms are to be known within our conformity with Christ. It is a celebration of re-creation and of a harvest as the feast of Pentecost itself was the feast of the first fruits. No one receives the Holy Spirit as a personal possession, we have received the Spirit as we are one body in a family, community, a parish or the church. Perhaps, it is a time that we once again come together as small groups experiencing the vibrance of the Holy Spirit, as a body that knows the members. Something that is essential here, first of all, is the realisation of the need for the Holy Spirit and the readiness to be guided by the Spirit. Secondly, it is something of great importance is the joy of mutual building through the charisms each of has received.

The gifts of the Holy Spirit are generated in us out of sincere following of the values of the kingdom of God, and seeking its justice. Indwelling of the Holy Spirit wells up from us and from the church as fruits of the Gospel which we received, sprouted and grew. A person or a church that does not seek the kingdom of God is hypocritical in calling out for the Holy Spirit and claiming to have the whole possession of the Holy Spirit. So, we cannot take the Holy Spirit for granted. If we do not have the readiness to listen to the Holy Spirit, if we are not ready to listen to the voice of one another, no prayer to the Holy Spirit, no worship in the name of the Holy Spirit will dispose ourselves to the working of the Spirit. Dramatic performances and mesmerising events cannot bring down the Holy Spirit. Our favourite imaginations like consuming fire that burns and destroys hide the gentle Spirit who sanctifies through the spring of new life.

Often, we speak about a second Pentecost and expect the Spirit to come. The Spirit has not gone away. We need to ask ourselves how willing are we to take the Gospel as the first option in our life. It is costly because it risks our devotional easy ways, rigid moralism, ideologized beliefs. When the values of the kingdom become the first option, the Spirit will well up within us and will manifest the nature of Christ. So, the manifestation can happen only through a sincere gift of our very ‘self’ to God. Through the action of the Spirit-Paraclete, a process of true growth in humanity may be accomplished in our world, in both individual and community life.

The Spirit never manifests in isolation. Instead, the Spirit makes God visible in the Church when we are open to the Spirit. What if we take the existence of the Church for granted? The church lives as the body of Christ, mutually building, healing, and nourishing one another. When each church and denomination claim originality, distance one another, when different renewal movement hold an elite holy attitude and condemn others, when we upheld order, unity, solutions at the risk of unity itself, when we divinise power and authority and forget love and service, we take for granted that there exists a church. But that is a church that resists against the Holy Spirit.

Noone has the monopoly over the Holy Spirit; no branded evangelists, no great preacher, no gospel channel has the custody of the Holy Spirit. All of us are continuously called to give ourselves to God with our whole being. This is our deepest vocation. We can do it only by the Holy Spirit. The Spirit enlightens our minds, and helps us to do His will. Ultimately the Spirit brings us into the mystery that gathered as one body in Christ we are all the children of God. We live it consistently experiencing the breath of love and causing the streams to flow out as fruits of the goodness of God.

This is something important for us today as humans to live in the reality of the kingdom of God. It is also important for us today to live in the Holy Spirit, a life of goodness, communion and love, that millions of years later when no humans may be there to celebrate Pentecost, the creation may still share the first fruits for its children, of course, God’s own children.

A breath of love is generative. The breath of love that comes from God is within the very nature of God. This divine self-communication takes place in the Holy Spirit, takes us and our history also into a bond of love. history. The goodness of God is manifested in creation. The entire creation drinks from that goodness. God opens himself to us in the Holy Spirit, so that we may participate in the depth of God’s love and goodness.

Humanity is in need of the breath of love. It is yet to open itself to live in the breath of love. It is yet to desire for the goodness of God to be reflected in its life. What we need the most is an earnest desire for it. We can no longer be agents of division, hatred, war, and destruction. By God’s own help let us bring into our sight both the dry lifeless condition and the living and fruitful condition; thirsty ones, drinking from the fountain of life, turns to be a heart of overflowing streams. Being in a gentle flow of stream is refreshing. That breath of love and the stream of life is the Holy Spirit.

“Let anyone who is thirsty, come to me…”

“Let anyone who believes in me come and drink.”

“From his heart, shall flow streams of living water.”

“My spirit fails. My soul thirsts for You like a parched land” (Ps 143: 6) expresses the deep longing for life. We can see today, the complexities of life, and the struggles that we carry. Some are condemned and some are despised. No human condition is incapable or unworthy to yearn for God. In fact, already there is the cry of the Holy Spirit deep within that we may be filled by the life of God. Drinking from the wellspring of life we begin to live afresh.

Life produces its fruits, and there is a joy of the harvest. The fruit that the Holy Spirt produces in us as persons and as the church is conforming us into Christ. All other fruits and charisms are to be known within our conformity with Christ. It is a celebration of re-creation and of a harvest as the feast of Pentecost itself was the feast of the first fruits. No one receives the Holy Spirit as a personal possession, we have received the Spirit as we are one body in a family, community, a parish or the church. Perhaps, it is a time that we once again come together as small groups experiencing the vibrance of the Holy Spirit, as a body that knows the members. Something that is essential here, first of all, is the realisation of the need for the Holy Spirit and the readiness to be guided by the Spirit. Secondly, it is something of great importance is the joy of mutual building through the charisms each of has received.

The gifts of the Holy Spirit are generated in us out of sincere following of the values of the kingdom of God, and seeking its justice. Holy Spirit cannot be generated in a powerful 'Praise and Worship.' Indwelling of the Holy Spirit wells up from us and from the church as fruits of the Gospel which we received, sprouted and grew. A person or a church that does not seek the kingdom of God is hypocritical in calling out for the Holy Spirit and claiming to have the whole possession of the Holy Spirit. So, we cannot take the Holy Spirit for granted. If we do not have the readiness to listen to the Holy Spirit, if we are not ready to listen to the voice of one another, no prayer to the Holy Spirit, no worship in the name of the Holy Spirit will dispose ourselves to the working of the Spirit. Dramatic performances and mesmerising events cannot bring down the Holy Spirit. Our favourite imaginations like consuming fire that burns and destroys hide the gentle Spirit who sanctifies through the spring of new life. Holy Spirit cannot be generated in a powerful 'Praise and Worship.'

Often, we speak about a second Pentecost and expect the Spirit to come. The Spirit has not gone away. We need to ask ourselves how willing are we to take the Gospel as the first option in our life. It is costly because it risks our devotional easy ways, rigid moralism, ideologized beliefs. When the values of the kingdom become the first option, the Spirit will well up within us and will manifest the nature of Christ. So, the manifestation can happen only through a sincere gift of our very ‘self’ to God. Through the action of the Spirit-Paraclete, a process of true growth in humanity may be accomplished in our world, in both individual and community life.

The Spirit never manifests in isolation. Instead, the Spirit makes God visible in the Church when we are open to the Spirit. What if we take the existence of the Church for granted? The church lives as the body of Christ, mutually building, healing, and nourishing one another. When each church and denomination claim originality, distance one another, when different renewal movement hold an elite holy attitude and condemn others, when we upheld order, unity, solutions at the risk of unity itself, when we divinise power and authority and forget love and service, we take for granted that there exists a church. But that is a church that resists against the Holy Spirit.

Noone has the monopoly over the Holy Spirit; no branded evangelists, no great preacher, no gospel channel has the custody of the Holy Spirit. All of us are continuously called to give ourselves to God with our whole being. This is our deepest vocation. We can do it only by the Holy Spirit. The Spirit enlightens our minds, and helps us to do His will. Ultimately the Spirit brings us into the mystery that gathered as one body in Christ we are all the children of God. We live it consistently experiencing the breath of love and causing the streams to flow out as fruits of the goodness of God.

This is something important for us today as humans to live in the reality of the kingdom of God. It is also important for us today to live in the Holy Spirit, a life of goodness, communion and love, that millions of years later when no humans may be there to celebrate Pentecost, the creation may still share the first fruits for its children, of course, God’s own children.

Event creation - Pentecost

The preparations for Pentecost takes over the nature of event management. Our expectations are high. Such exciting doings cannot rightly open ourselves for the receiving of the Holy Spirit. First of all, Pentecost is not the only day Holy Spirit lives in us. It is an everyday reality. Secondly, the Jesus event in our life is not a crazy following, it is a loyal, responsible, mature relationship. It means  well reflected acts welling up from that relationship. 

The presence of the Holy Spirit is not  a magical outcome, but it is the fruition of the Gospel in us. There are many secret pious practices developing in the name of faith and evangelization. Seemingly they are zealous, and have greater faith than 'normal' people. But in fact, they are instrumentalizing and magicalizing devotions and even  the eucharist. We have failed to live in the Holy Spirit by finding comfort in cultic closures of our beliefs. There is no faith, there is no devotion. Genuine faith and devotions will lead us to seek justice, and live the values of the kingdom in our lives. That is the only way we can be open for the Holy Spirit. 

The Helper

Jesus sends the Holy Spirit to us, the Spirit that comes from the father. The Spirit is the true witness to the inner life of the trinity, to the whole history of creation, evolution, sciences, arts and civilizations. Helped by the Spirit, we know the free from all prejudices.

 
As Christ sends the Spirit to us, we are also sent by him, for we have been with him. We know the truth and bear witness. Unless helped by the Spirit we can end up in living for isms, even those of faith, religion, liturgy and so on. They have no root in the Father.

It's Spirit that knows the mind of God. When we have the Spirit we too know the mind of God, and act accordingly by the help of the same Spirit.

Remain in my love

We are on the 6th Sunday of Easter. Have we met the risen Christ? In opening the Scriptures and breaking of the bread, the Church has been leading us to have an intimate experience with Christ present amidst us. He is recognised as Lord and God, walking along with us amidst our doubts and fears, caring, guarding and healing as a good shepherd, holding us all together as branches in a vine. Then, He calls us to the ultimate aim of his incarnation, passion, death and resurrection; the communion with the Father. He says, “abide in me,” “remain in my love.”

That is not so exciting, isn’t it? But it is the truth that Christ opened for us that our joy may be complete, and may bear fruit. We are often excited and enthusiastic in adoring and worshiping a super-spiritual divine being. The communion with him does not excite us much. Not because it is difficult or mysterious, but the communion involves a commitment to love others also.

God of superpowers can be worshiped very safely in a cultic system, and we can go free. Bit worship that Christ seeks happens in communion, and only in communion. All that we do in the name of God and in the name of the Church devoid of this communion only affirms what St John wrote, “God’s love is not in them.”

This abiding in God is a deep mystery, a bond of love. Let us listen to Christ in love! He says, “I am in the Father,” “you abide in me. I abide in you,” thus, we remain in the love of the Father. Jesus called us to follow him, Jesus asked us to love God and love others. It is a communion with God and others. The gospel passage today teaches us what it means and how it is essential for us.

Jesus loved us from the love he received from the Father. “I have loved you as the Father has loved me.” The call to abide in him is to be made real after the example of how Christ abides in the Father, and has loved the Father. “… just as I have kept my Father’s commandments,

and remain in his love, if you keep my commandments, you will remain in my love.” The life that we have received in Christ makes known the love of the Father whereby we have the joy of Christ himself and that our joy may be complete.

If we are to live in that communion, primarily we need to be filled with a constantly reminded awareness that we are all God’s children, “and that is what we are!” This reality and the primary commandment to love is what compromise at the risk of communion with God. Keeping aside this commandment, we are strict with all commandments that we have made in the name of God. We teach and preach them as God’s commandments. We have reinterpreted the commandment and justified our boundaries and prejudices. There is no communion with the Father. When we create divisions in the name of God, traditions, liturgy, and authority, Father’s love does not remain with us, because we have chosen not to have communion. When we surrender our spirit to immoral and inhuman structures that spread lies and hatred, we don’t remain in Christ and his love. This is very much visible in our lives and in the life of the church, in the very moments we have multitude of activities, increasing devotional practices, shrines, and religious festivities.

Being in communion with God, just as Christ loved God, and being in communion with others as Christ loved us, really means a life of goodness, justice, love, authenticity, and compassion. It also means a readiness to accept all as the children of God, beyond all prejudices. Then our families, our parishes, religious communities will be truly living in Christ and in his love. We will have joy, and we will have fruits that will last.

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Abide in Him

Christ is the sacrament of God and also of creation. 'Abide' calls for deeper communion with God, creation, and humanity. 'Abiding' cannot be exclusive to Christianity as a religion. Maintaining religion, Christianity has done away with Christ. We are eager to worship, but have no much attempt to 'abide in him.' Worship and devotion are never a romantic attachment or a 'intoxicated religious' world. Christ never ask for it. The life that he asked of the disciples is of becoming like him. 'Making home in him' cannot be possible by recitation of 'Jesus' or repetition of Word of God. It can be true only by seeking the kingdom of God and its justice. That is the only 'way' to be one in the vine, producing fruits, and glorifying the Father. 

Shepherd's Care

There are many relaxation techniques for body and mind. 'Peace' that Christ offered was not a stress-free time. Christ brought us to an experience of shepherd's embrace, of care, of consolation, healing, and strengthening. It is not a perpetual tranquility or smooth going. It is a hope of new life, rising, passing over, and walking. Jesus said that he will be with us always. 

Jesus spoke of himself as the good shepherd who would lead us to green pastures. Our weaknesses, brokenness, sorrows are filled with the care of the shepherd. We may be fed and be satisfied. He takes us to the streams of water, that we may be filled. All these speaks of the goodness of God which often takes the metaphor of a banquet. It is from Christ that we are filled and fed. 

We enter into him in communion with his self, and in communion with one another. There, as the shepherd, we too become door for one another to the green pastures. We become  home to one another that all experience the comfort of the shepherd's care. 

What I give is my flesh

Eating the flesh of Christ is not an easy thing. A routine reception of 'communion' does not ensure consuming Christ, the Word made flesh. Only by entering into communion with God and one another we can be 'satisfied' of eating Him. The flesh he gives us to eat is also a sacrament of human reality in its existential, biological and cosmological dimensions. Thus, the flesh given us to eat ("the bread I give to you is my flesh") has the taste of wounded humanity, its struggles and burdens, sweat, blood and tears. All narratives on suffering are beyond interpretations. His flesh interprets it for us. If the sacramental reception has no connection to the living reality of human flesh, our 'communion' has no relation with Christ.

'Attending' of mass, and receiving of communion as a receiving of  'food of great blessing,' and a 'bread of miraculous power' often keep the reality of communion aside. More than a communion that we enter into, it becomes an instrument of benefit from God. Approached as a sacrament of living presence of Christ, we can never be away from our responsible commitment to the injured flesh of humanity and nature.

Everything exists in him and for him. He holds all things in being. Our flesh, like the Word, is incarnated into communion. Thus his Word is our food, and his flesh is our food.

The third day

The third day is not a miraculous day after two days, it is the moment hope takes us a bit more to the fullness of life and peace. 

Victim

God did not punish Christ on the Cross. It is we who punish the innocent victims seen in the punished Christ on the Cross. So, on one hand, in the crucified we see the mercy and love poured for us, and on the other hand we see the justice to be ensured for the millions of victims who suffer. Both are invitation to embrace the cross, one to accept God's love, and second to extend life through a sense of justice.

"There will be poor always," "someone has to do these things," "at least they have an income" ... are the 'holy sacrifice' language justifying the victimhood. Saviour's redeeming cross should not be a justifying language for injustice. Enter into the victimhood suffered near and far, there there is the life giving Tree; not when cross becomes a devotional object.

Victim suffers a burdening, burning and pulsating pain. To speak to the wearied, what we need is peace that fills us with life. That consoles our 'fire' of anger and direct us into healing and grace. Victims are reminded, not about their woundedness, though important, they are led to peace and love. We think of the abundance of life, not about a destructive end. In time, we enter into fullness of life, consoled, strengthened, and healed.

from the streams of life

Was Jesus fully aware in detail what was going to happen to him in Jerusalem? I like to see as he was not. There were uncertainties and darkness. "Father, this cup ..." was a cry for strength to walk into the darkness. Like him, we too drink from the stream of life, to step into the dark with trust in the Father. It terrifies, but as we walk, the stream gives freshness to life. Led by hope we walk until light begins to spread.

Uncertainties and complexities we face are often termed as evil, even are personified. Listening to these realities are difficult, but brings light to the darkness we are burdened with. Easy readymade answers may offer satisfaction for us. They are not truth, they are stories.

What must shine in us in the darkness is the virtues by which we grow into Christ. But these virtues we desire can be grown only when we know that we are one body in Christ. The pain and suffering is seen in compassion, shared in charity, acted upon in justice. God loves us in Christ, we grow to Christ to be in communion with the Father, "Into your hands, I commend my spirit."

Stone her to death

‘If there is one of you who has not sinned, let him be the first to throw a stone at her.’  If I don't, I will be counted among those who have sinned. Today we would surely stone, because it is fully right, and the law has to be fulfilled. 'In the name of mercy we cannot compromise justice,' goes the reason. Mercy has its nature, when it sincerely attempts to re-member the other into ones own self, into the body of Christ, and to God. How can the sinful, the condemned, the waste of the world be membered into my own very self? That is the challenge of mercy.  

Susanna was innocent. But the truth of the powerful was the truth accepted by the religious and holy community. Truth cries out in the victims of injustice, and courage seeks for that truth which is revealed only when justice prevails. 

Spirituality takes us face to face with hardness, mourning, brokenness, rising up, freedom of our lives. Many bear the burden of condemnation. How can we do the re-membering of those lives into our body without mercy? Often we rightfully condemn and seek destruction. Mercy seeks life, as truth opens the unknown web of sinfulness where the 'concerned sinner' thrown into. 

Lifeless ruler Christ

"Christ lives, Christ rules, and Christ commands" is a strange Christ with no light of the Gospel. He is not sent by God to give us life and love.

Christ brings us peace, which is life-giving. 'Ruler Christ' demands submission which is not life-giving. Christ is the truth, and opens our heart to truth, that we may have freedom of the children of God. 'True truth' always has a face of compassion and charity. Compassion makes truth courageous, fruitful, and charity makes truth into a life-giving reality. 'Commanding Christ' creates truth and asks to make that the truth.

Grain of Wheat

A deceived sense of fulfilling the covenant actually makes our heart a heart of stone. No ritual, or strict following of religious law guarantees the faithfulness in the covenant. Yet, our confidence is in ways of ritualistic, devotional performances. Some are very attractive offering power, benefits, prosperity, 'deliverance' and the like. Devoid of God, they make our hearts empty of life and love.

"I will 'plant' my law," is also significant. It may have its own time to grow. We cannot program the growth of God's kingdom in ourselves and in a community. Grace grows through our struggles and pains. If we are sincere before God, grace finds its channels in us even across graceless conditions, in our sinful fate.

The law of God is not any written code or commandments. 'I am yours, and You are mine,' is the covenant. The self-emptying death was the ultimate sign of God's love for us. It is from this sacrificial love, the law of God is planted in our hearts. Like a grain of wheat, that love which is planted in our heart begin to grow once it is offered in self-emptying moments of our life. 

Sprouting pain of constant origination

A sprouting pain is a graceful part of growth in every life. Sacrifice, life, joy, hope ... are deeply connected to this sprouting pain. The value of a sacrifice is not in the suffering involved, but the life it produces. No suffering has a salvific value from its suffering as though God is pleased with suffering 'for His sake.' The salvific value is in the hope and joy a person lives despite of suffering because of the trust he/she has placed in God.
The hope is not something about a life after death. Death is not the foundation to meditate on our hope. Life is the foundation. Hope gives us the life to live for the next moment, and next day. That hope gives us the sense of being originated every moment. Still we are being born. Every moment is a sprouting moment, a moment of our origin.

Dwelling place of God

'Full of grace' is what can be said of the dwelling place of God. Ever-flowing grace, and life is the beauty of that dwelling. We are covered, flowed over, consoled, and recreated in the abundance of waters. Our lives are getting more and more centered around worship places. But, do those worship places represent ever-flowing grace? When a worship place become a boundary, how can it contain God? We need symbols and life-styles that represent a temple-less God; God being present everywhere. 

Darkness, life, light

Nicodemus was an honoured man. He didn't have anything to hide. Yet he came in darkness to meet Christ. 'Darkness' deserves our special attention, for it is very significant. In the beginning there was darkness . God said; "let there be light." There was order, the cosmos. Creation was sign of God's goodness, beauty and love. The same light radiates in us and on us.

In the words of prophet Isiah we have a wonderful expression, "the people who sat in darkness saw a great light." It was a time of invasion, insecurity, captivity, and bondage. They were in darkness devoid of god's glory. They also interpreted it to be the outcome of their own sin, another expression of darkness.

St Paul uses 'death' to expression the lightless-ness of our life, a life that has not known Christ. Being in Christ we have life or grace. St John imagines the same as an error if we don't know Christ, since he is the truth. When we know Christ, the truth, we have light.

What is that light and life?
The light and life that we receive is the gospel. The gospel is that 'God so loved the world, and sent his only son. Anyone who believes in him may have eternal life. Those who sit in darkness see a great light as Christ is being lifted up on the cross. Even in the most unjust death, he poured out love for all humanity. It is that love that we need to see on the cross. Jesus does not ask for pity on his suffering and bleeding image and take pains and burdens for ourselves. The light that radiates over those who sit in darkness of chaos, captivity, bondage, sinfulness or error is the experience of the love of God. Only the love that comes from God can clear our chaos, heal our pains, fill our areas of lifelessness with grace, nurture our life with virtues. As he is being lifted up, the light of God's unfathomable love spread over our hearts, our societies. Then, as John wrote, we come to light, and all know that we do the things of God.

In chaos, God makes his voice resound, and transform our life into a life of beauty, goodness, and love. In the unique life of each one of us these chaos and beaty are also significantly unique. It is there the Son of man being lifted up that the light may shine on many more around us.

The focal point here is that God makes the light shine over us to console us and to lead us forward. God gives life. Often we prefer to believe a theology of condemnation, and we call it humility, repentance, and act of conscience. Our focus is on God's wrath, curses and punishment. That is against the light of Christ. As St John stated, "though light came to the world, they preferred darkness." "They are condemned already," not by God, but by their own refusal to receive light and life.

Godless godliness

How did a people whose lives were filled with godly things missed God terribly?

When godly things - beliefs, traditions, rituals, customs etc turn self oriented and intolerant, they harden our hearts. Bypassing their directive function, they glorify themselves. They stand for power, and religion. They offer benefits, create a world of religion which is 'only true, and only holy.' Holiness is sought and experienced in closed chamber. All outside this chamber is condemned to be sinners.

Without personalizing the goodness and justice of God, we cannot love God. The 'fear of the lord' is seen not in god-full life, but in a heart and mind of humility, gratitude, and generosity. That is why love of god is inseparable from love of neighbours.

Christ - the fulfilment of the law

The revelation of God was indeed the law that God gave us to follow. I am slow to believe that the innumerous laws were part of revelation. Is Christ the end that a Christian, or the Church itself aims to complete or become? We have systems, laws, rituals and traditions which have a function of directing. They are not the end, they are not the things that we want to preserve and secure. In what we desire, pray, act, and do, Christ is the end, the Omega. Christ alone fulfils the law, because Christ is the end/purpose of the law. 

No one, also the church, cannot attain this end as long as Christ is made a crowned deity.

True Worship-forgiveness

True worship can happen only when individuals and societies are ready to come face to face with their own truth. Only truth can give us true humility, and truth alone gives us the needed courage for true contrition. If, thus we have received, forgiveness is that courage one can offer to the other for coming in face to face with truth. The focus is not on the offence. but on justice that build mutually.

When truth evades, trust is given to the temple, sacrifices, the king, priests, the prophets, and princes. Devoid of truth, they become instruments of injustice. These prideful greatness themselves became causes of shame. These must be radiant with the truth of the society and of the offeror, and the truth of God.

A humble, true, contrite, forgiving heart worships truly. Other worships insults God though they verbally and ritually praise God.

Ransom unknown to God

Ransom theology has done great harm to Christianity throughout centuries. It does not represent what Jesus taught, did, and what he told about God. It is fascinating for preachers of sin-punishment logic for it can exploit a well cultivated guilt-conscience. 

Where is space of theology of grace, creation, and life? Space for creation is there in the liturgy of Easter. But scarcely the liturgy touches on creation, or the abundance of life. The life and light of easter glory is preached and heard as a continuation of suffering that is seen as ransom as though the father's justice demanded human blood for evoking his mercy. 

Ransom theology in one way or the other justifies suffering and even violence. Suffering and evil must be condemned as suffering and violence themselves. Son of God suffered and died, many innocents suffered and died. Many suffer and die as victims of war, hunger and humiliation. They are indeed victims of injustice. It must be called injustice.

Ransom theology models a saviour who paid the ransom, and yet still  promote  a spirituality of penance and reparations; again a GOD who demands suffering that mercy may be evoked in him. Why there is no penances and reparations for the injustices that we see around? Why don't we take up actions that ensure justice and see true penance in them? Self-inflicted suffering and being hungry just to appease God only serves an empty GOD who is a lie. 

Temple and the law

Laws (even religious) have the capacity only to demand a social order. A relationship with the divine can not be realized by any law. What we need is a sincere heart. A temple must be a symbol of a sincere heart where true worship can happen. Otherwise temples will promote worship that suits GODs created in the framework of the power of laws. Does our worship-places represent a sincere heart?

Christ the Law

We may extend or narrow our friendships, intensify enmity or compromise with evil, all by manipulating law that we have access to. Being lawless, we can be very much ‘righteous’ to ourselves and before ourselves. The sacred laws codified were with a hope to be holy as God is holy. The holiness of God cannot be real if there is no justice, even if we have ‘holy’ structures, incense and ‘holy’ songs and praises everywhere.

Paul finds Christ as the new law. We cannot manipulate, or be hypocritical and follow Christ the law. Christ is not rules and regulations. Christ is the way we walk and the end we accomplish. Though frail, sincerity is the only requirement to follow Christ the law.

Often, we hear this gift to be led by Christ the law as individual obligation. It is ‘you’ (in singular) who is to follow Christ, keep his ‘commandments,’ and be holy. It is ‘we’ or ‘you’ (in plural) that follow Christ, or follow Christ the law, and be holy as God is holy, and being perfect as our heavenly Father. Has any one got a merit, it is shared for the good of all. Has anyone flawed? It is a concern for all, not as a worry or shame, but as a need of the body to make one another complete.

In these little ones

Purpose of the laws is to train one to see the face of God in the other. So the law, more than any of the rules and regulations, take us into the most vulnerable conditions. It is there we see the face of God, and serve God. No ritual or custom can substitute it. 

In order to train ourselves in this, it is also important to identify temptations that disfigure a Christian vision. 'In these little ones you did it to me' goes through a temptation of screening these little ones through our celebrated prejudices of race, religion, language and morals.

Wilderness

God, man, the tempter, the angels, all in the wilderness. Did Mark have Adam in mind as he sees them together? However, the wilderness shapes one's life amidst our struggle among the angels, the beasts, and the evil one. It is the good news that stands as mirror to see what shape we have received. So the true repentance is our alikeness to the Good News.

Every temptation is a hindrance to the shaping done by the Good News. They don't appear evil. They offer something good, and even as something divinely true. But they don't carry the blessedness of the Gospel. God's word becomes an instrument of magic, God's care is assumed to play a hero. Every temptation is a distortion of God's blessedness to a deity's strength, and is a bowing down before the devil. 

Tax Collector

A tax collector (in the New Testament times) was the most hated person in the society. He had to hear the filthiest words charged to him. He was not necessarily a cruel exploiter of people. He collected taxes for Rome. The Roman system ruled with power and illtreated all under them.

 
Mathew may have been hated by all. For Jesus, he was not a man to be hated. Jesus' gaze entered the prison that Mathew was thrown into. His love lifted the yoke that Mathew carried. He was led to liberation, and his days were turned holy. The despised found a home in the house of Mathew to find healing of compassion.

The tax booth was more open to Christ than the temple quarters. The custodians of God killed the anointed one.

gospel impossible

 There are preachers and evangelists who have become more believable than Jesus Christ. Their kingdom-values exploit the emotional sensitivities of the 'believers,' and true faith is given. Gospel is inclusive, liberative and peaceful. These, they say, cannot be the pleasing to God. Given the context, these preachers are more correct than Jesus. But, they make the gospel impossible.

Constitutions of Vatican II in Synodal Formation

I am grateful for this opportunity to share a brief note on the Synodal formation. It is not theological in nature, but a simple presentation. Fifty-six plus twenty major superiors of congregations serving in the archdiocese of Goa come from different parts of India. This very fact, offers a context for seeing clearly the human condition today in concreteness “with its problems, its wounds, its challenges, and its potential.” It is a time of global crises, in environment, pastoral leadership, political systems. We are also in an age of war. These socio-cultural, ecclesiastical, and pastoral conditions may be considered into the synodal formation keeping in mind the constitutions of the Second Vatican council, Sacrosanctum Concilium (The Constitution on the Sacred Liturgy), Lumen Gentium (Dogmatic Constitution on the Church), Dei Verbum (Dogmatic Constitution on Divine Revelation), Gaudium et Spes (Pastoral Constitution on the Church in the Modern World). Here as we think of ways for synodal formation, the new problems and challenges must be at the background of reading anew the teaching of Scripture and tradition. As part of a synodal formation we need a process of reading and reflecting on these constitutions in a synodal way.

The council called for a return to the roots. The foundation is Christ. The renewal process must take us to Christ. It is time to evaluate the ways that led us to fix our attention on some traditions. There the church does not become a universal sacrament of salvation, instead it reduces itself to representing certain historical time and culture. Synodal formation is to enable the members of the church to find Christ afresh among us.

Liturgy expresses Christ. Liturgy, whether it is a sacrament, a blessing, offices, or a domestic liturgical celebration is an experience of Christ. The participation of everyone ensures awareness, engagement, enrichment in the closeness to Christ. A synodal formation calls for meaningfully planning for all these types of liturgies. A true synodal formation can avoid divisions in the name of uniformity and rigidity in matters of liturgy. As liturgy is catechetical, it seeks ways for meaningfully sharing, participating, involving, enacting of the faith. The participation involves involvement of people, not just experts, in the meaning making and life-giving process in liturgy.

New trends in religion, - beliefs, structures, attitudes - happening globally do enter the church here also. When they come in the name of tradition, true faith and holiness we are even ready to condemn the council and Pope Francis himself. There are also many exciting and attractive forms of spirituality and religion entering the church. Many of us are agents of these trends knowingly or unknowingly.  

Synodal formation aims to foster a renewed consciousness that church is the people of God. All the members together make up the body of Christ. It is a living body, not an operating system. The synod formation must necessarily work towards resolving the strangeness created by the church functioning as an organisation. The deciding group and obeying group distinction is never a synodal way. We must come out of the full satisfaction of participation in an opportunity to light a lamp, offer bouquet, clicking photos together. Participation involves planning and decision making. Are some less powerful and less holy? The universal call to holiness is often presented by many vibrant preachers as an obligation. Every walk of life finds and contributes to the holiness of the church, because of the holiness of Christ. Why then is still the holiness of priesthood and religious life still on the top of the pyramid and others are worldly. Why we have nothing to speak when media with wrong ideologies publish these hypes using the life stories of our members?

The teaching on the Word of God reminds us that we are not people of the book but we are people who encounter and live the Word of God. When the Bible is made a magical text and all kinds of misinterpretations take place, a synodal formation involves pastoral and dogmatic attention into the ways of reading the Bible. The Words of eternal life is a participation in an event. Popular practices have made it a devotion of words and texts. There are practices of bibliomancy and bibliolatrous. Only a proper ecclesiastical sensitivity to what is happening in and outside the church lead us into a formative time all rereading, understanding, and living the word of God with our lives.

 Who are to participate in the synodal formation? Who needs it? Synodal formation is a formation that has to happen within the whole church. It requires a spiritual and pastoral conversion towards receptive listening to all voices and an honest reading of the signs of the times.  Its an ecclesiastical formation.  At the foundational level it necessarily involves redefining of authority and power. The Christian meaning and purpose of authority and power. We cannot see the kingdom of God coming in reality by maintaining imperial structures. We need to reflect together how can we make possible a process of listening to all the members of the church, in order to listen to the voice of God. Can the authorities allow a synodal process in our systems? Is synodal formation for ourselves also? Unfortunately, it is in this time when we speak and discuss many things about the synodal nature of the church, we find that there is no synodality in many processes. The attitudes behind those unfortunate incidents must speak to us what image of the church we like to project to ourselves and our world.

Synod seminars and discussions are beautiful. But our encounter with truth is far away. We must acknowledge that many sensitive and unchristian elements are preferred and maintained.  Sincere attention is lacking in areas that would burn our fingers. Synodal formation cannot happen if we cannot come face to face with truth. There still exists divisions based on cast, and regional politics. How can we plan a synodal formation that really involves the sociocultural, ecclesiastical, pastoral conflicts seriously? Synodal formation has the potential to form ourselves in basic values concerning human person and dignity, equality, solidarity with the least in order to form a just political stand. We also need synodal formation in training ourselves in the values of the kingdom of God in order to see our faith, liturgy, and the very vision of the church itself. A hurried synodal process ended up in some question answer sessions without having the big picture. Instead, people got negative narratives from videos that it is a destructive process in the church.  The conservative blend is going to make a havoc and rift within our churches. They do have good reception in our communities. If synod formation has to attend to the growth of faith, how sincerely are we going to correct the prevailing superstitions and false believes? There is no synodality when we get no response as we point out these elements to people concerned. Synodal sensitivity is in want when authorities find very nice with a media coverage of a person who left a million worth job and joined a congregation where there are five other ‘ordinary’ vocations also made vows together. We cannot find a synodal functioning when no response come from higher CRI authorities when due issues are conveyed. The Grievance Redressal Cell is not accessible to our members. Even now, if a superior is present to listen to phone calls or checks letters of the formees our speaking of synod is far from reality. Synod becomes a mockery when even now, the ‘claimed rape-victimhood’ of a religious sister and the uncertainty of her companions need to challenge our synodal listening (The rape accused is no more an accused, instead is acknowledged as a servant of God). There is no synodal process when sisters have to have adorations with tears because they don’t get proper salary in our institutes and are transferred unreasonably.

Synodal formation involves all of us, what we and our people believe in reality, what we imagine of a church, how we attend to the complexities of life and try to understand. Are we still the providers and decision makers? It’s a time to start afresh from Christ who showed an authority that is life-giving not ruling.

:- Reflection presented at XVII annual major superiors meeting 19th January 2024

"Teacher, where do you stay?"

Masters of religion does not necessarily teach faith and a life in God. They often create an atmosphere to make religion a passion. They, unfortunately, find their resources from channels and publications that hold scepters of intolerance. Some of them also pick up anti-narratives of the teachings of the church, and make themselves only true and traditional Christians.

To 'visit' where one's master 'stays,' may help us to understand whether the master hears from God or not. The signs of a master who is alike Christ are like freedom joy, peace, goodness, grace, love. Intolerance is the sign of a master who teaches only 'religion' which is empty of God. "We will teach you who are 'ordinary' and worldly people," is their language. They promise to pray for us since they hold an elite holiness. They offer salvation for us by leading us to a world of fear, punishment, curses, demons and devils.

As a disciple, when our life and faith makes home with God, we know closely the dwelling place of a true master. Its a growth from Simon, which means 'hearing or listening,' to a faith strong as rock, Cephas. On this rock the church is renewed and rebuilt as light to the nations, and as life for the world. Only in such a journey we will understand the true meaning of Christ being the lamb of God.
For one who has made home with God, the lamb is the outpouring of life. Masters of religion favourably chose to emphasize the atonement had to be and has to be made. God seeking retribution is within the boundaries of conditions of his own love. These masters have not made home at the bosom of the Father. They close the doors against faith and the abundance of life.

Christ the teacher knew the heart of God, he wants to come and make home in us. So he speaks of the life in abundance. He teaches us to trust in that life irrespective of growth or crisis, joys or sorrows. Through the consolation that we receive through his anointing we know the 'Christ' in him.

Eternal life and its other worldly oddness

Eternal life is not a life in some other world. God has formed us from the earth, and yet we were not ready to accept its limitations. Conquering and despising were the ways humans adapted to face these limitations justifying that God has commanded to conquer and God has called us to depart from the world. Every moment can be eternal if we fructify the beauty that is within us, even in the midst of pain and crisis.