Our Beloved GODs: Hindrance to the Real One

 

Your GOD[1] is a hindrance to God

Introduction

Seeing a poor man eating some puffed rice, someone supplied for him four sacks of it, just because ‘the poor man liked it.’ In similar like-ability we too perform many things of/for God. There is an urgency to reflect whether the innumerous images of GODs we love and serve leave us impoverished or give us life. These GODs defend inhuman and exploiting approaches instead of liberating the vulnerable. These disfigured faces of God are laid upon us when we are helpless, or we ourselves buy them when we want to hide. Such GODs are the greatest obstacle in our search for God. This paper intents to show the burdening effect of these puffed GODs, and invites for a rejection of these self-centred models that just treat our projected feelings.

In GOD’s Image We Create Our Self and History

What we prefer to imagine about God is not an image of God alone, it is a revelation of our own commitment and activity in our personal and social existence. So, the way we imagine ‘God,’ also indicates the values it symbolises in our lives, and shapes our character.[2] We may have conceptualised convenient images of God since we also search for our own self. We can find justifications for our GOD-concepts just as how we want our disguised interior self to be treated. What we find here is a GOD framed from favoured feelings, and from imaginative inputs shaped by books, films, or advices. Their characters are according to the conclusions we draw from providences, rewards and punishments, and the perspectives received from our experiences. Since God is the source of life and existence, the image that facilitate us with life would be truer to the reality of God. Those images that intimidate us, and keep us feeble or in fear are fake.

God feeding on Sin

Society stresses on the accumulation of cultural symbols and rules of social behaviour. Though society emphasises formal correctness and adherence to systems, personally convincing and critically reflective approaches are subordinated. ‘GOD’ functions as a massively magnified picture of someone who upholds moral prejudices and judgments in minute details. We need to see how this loyalty/obedience benefit the authorities or the society in order to understand its manipulative power. People ‘learn’ to envision their faith, morality and mode of living within the system.

Promotion of guilt is an easy tool for keeping the people obedient to the system. The misconceived link between sin and suffering has been misused as a fertile field for exploitation.[3] An insecure and suspicious person might falsely imagine one’s protectiveness as purity and holiness. A guilty-‘righteous’ person can project suspicion and disapproval onto others, by blaming, shaming and frightening oneself and others.[4] They reach a no-escape situation as these persons justify and intensify these feelings.

The feeling of guilt also holds two fears within: being unworthy of oneself (shame), and losing the love of the other. These fears lead to narcissism or perfectionism consequently affirming an image of a destructive GOD who does not allow his subjects any of their desires, and is content with their life of misery.[5] Those who have the manipulative power emerges as the exemplary righteous. Reparatory devotions and morality become components within a system of retribution and payment whereby ‘others’ can obtain righteousness. 

God and the Loathsome World

The contempt of the world, body and sexuality are constructed within several thoughts – the Judaic concern with ritual purity, the rejection of the body by neoplatonic pessimism, and the mistrust of worldly attachments common to stoicism and the Book of Wisdom.[6]

If we could see the signs of God being active in natural, cultural and social changes, we could avoid thoughts such as, “since GOD is in enmity with the world which is evil, we must live in this world as though we just happened to be here. The world we live in is a realm of Satan.”  Envisioning a supernatural world in such a way is a form of escape that makes it all the more difficult to solve our problems.[7] We find our inability to appreciate the world due to our constant encounter with miseries and challenges, and we attribute that loathsome attitude to God. We are pleased to consider evil and suffering as the work of evil and the effect of sin, but seldom acknowledge the reality of an exploited humanity, nor do we ask ourselves what is our responsibility for such a world.[8] The neotraditionalist blend of seeing medieval ‘ascetic’ symbols as forms of pure spirituality, is either a spiritually justified escape mechanism amidst the complexities of life, or a search to find comfortable identity providers. From a false assumption that GOD who does not like the world would be pleased to see the avoidance of all joys ‘for his glory,’ we make masochist self-righteous self for ourselves and a sadist GOD.[9]

Humanity condemned to punishment and reparations

Guilt conscience of an ‘unworthy self’ compels for reparations either for one’s own fault or for the fault of others, because it holds a vision of the world which is always under punishment. A melancholic attitude becomes appreciated cultural trend within religion. A number of scrupulous frequent examinations of conscience becomes the guiding pattern of life, not in sincerity, but out of fear and to be safe from punishment. One becomes more cautious of a profane and decaying universe, and submits to ever-increasing mortifications. It is a collective guilt conscience formed as deviance of a Christianity that focuses its message on the evocation of sin and which narrows its aim to the fight against sinning.[10] There are many salesmen of fake-crosses who say that we must pain ourselves for the love of Christ. They are the modern-day money-changers of the temple. Sacrifices demanded and interpreted to be sacrifice and commitment for the Lord, often serve someone’s ulterior benefits. Guilt is the GOD they serve, and shame is the relation they have with GOD.

Like a child who takes advantage of a sympathetic mother, we frame a GOD who becomes very lenient and loving if we inflict pains on ourselves through severe fasting and afflicting pious practices. Through the Spirit God gives us the strength to involve in history and keep God’s love alive in the world. God does not want us to hide behind as a fearful or irresponsible child, instead enables us to face conflicts and improve our strength.

Devotions emphasising on reparations have emerged in a historical context when humanity faced atrocities. Christian asceticism is mistaken for an indifference or repulsion from the life issues in the world as though God does not appreciate that we have any joy. Being a grace, liberation cannot represent an inhuman apathy towards life, as it is often presented. True asceticism is a quest for deeper truth and authenticity in one’s development as a person, in order to achieve an interior calmness undisturbed by emotional extremities.[11]  

It is fear and false-humility that drive many to ‘say’ that everything is by the grace of God.  GOD who feels bad if we don’t use flattery is a God of adulators. It is a GOD like a king in his Darbar who is pleased with music, dance and offerings of his choice. Servants of this GOD more and more involve in rituals and piety expecting to please God. Testimonies become advertisements and limit him to be a God of the rich who can spend.

GOD is imagined as a child who is happy when it is given chocolate or when someone entertains it.  GOD is happy when pleased and can be easily offended. Those who possess such an approach neither use their critical faculties, nor speak the plain truth, nor behave ‘naturally’ for fear of sinning against this sentimental GOD. Such people’s actions, and even their thoughts, are led by a false sentimentality which they call as ‘loving God.’ Forced to be in a sentimental care, they have never been free to love.[12] Yet society often acknowledges this ‘saintliness,’ because it is never challenged by these saints. They are very nice outside, but inside they suffer because they cannot be themselves.

Super-perfect God and imperfect followers

GOD is imagined after a monarch sitting on his throne as an omniscient and intolerant judge with the book of all human acts. We are all at fault (guilt), and deserve vengeance (fear), and unable to look up to God and others (shame). The image of the ‘god of one hundred per cent,’ and his demand on us to be without faults keep us condemned to be always in an imaginary ideal. The more it is considered as God’s demand, the more guilty and miserable people become. What was meant to be a life of perfect freedom has become an anxious slavery.[13] Some take this GOD to justify their own revengeful attitudes towards others, and even convince one’s community to keep such hatred towards them.

God’s Costly Laundry

To remedy these imperfections GOD appears as a laundry man. It can be either at the cost of sacrifices, prayers, and rituals, or it can be ‘free’ forgiveness of debts but bound to innumerable obligations. The story of redemption and atonement is dramatized as a monarch offended by the failings of his ungrateful and rebellious subjects, would take vengeance. The act of redemption “is not automutilation as payment of an insolvent debt. It does not seek to pay a debt at all; rather it affirms that there is no debt to pay.”[14] Jesus the saviour-deity becomes a mere object of religious cultic worship. If Jesus is given due importance, it necessarily demands serious modification of the picture of GOD as dictator and moral governor.  Cultic image of a bleeding saviour is over-projected to the effect that it further accuses us of sins than reminding of the redemption and life of grace.

God of the Righteous Hypocrites

Many behave ‘nice’ because ‘someone is watching’ them. It is a conscience shaped after guilt, shame, and the fear of punishment. The root of their hidden ‘sin’ or ‘rebelliousness’ could be their own responses to persons in authority in their early years.[15] Their behaviour may be appreciated for ‘reverence and piety’ because it supports not only one’s own hiding, but also the hypocrisy and irresponsible stand of the society in the name of fake loyalty and obedience. Unfortunately, these emerge as exemplar within religious systems and become influential contributors in conscientization of others. It is reinforced by retributive theology and ethics that demands perfection and grants approval and recognition. Gradually it becomes the cultural trend, and ‘others’ are damned ungodly.

GOD of the Holy People

Some tend to take the mind of god into their custody. These isolated groups, as a ‘privileged class’ believe that their values and patterns of life are the true ways of God, and only they follow them correctly.  They are characterised by attitudes of ‘separatedness’ from others, rather than as a creative responsibility toward others. Since they are ‘special,’ they are more perfect, real, authentic, and holier than others, and go on creating ‘our GOD,’ ‘our traditions and customs’ etc. They find their false GOD in the manipulation of isolated texts of Scripture.

Faith is set on some calculative beliefs that provide conceptual clarity avoiding all risks of reflection. They fail to accept that what they emphasise are some religious, social or political ideology or culture as if that is the way of God. Their fear to think or imagine outside the box, they call zeal for truth. Those who follow it gradually abandon faith, or begin to use it politically as a pressure group.[16] We can see it in gathering, numbers, prayer protests, faith rallies etc with an appeal of faith. We can understand the political or economic interest in their rigorous demand to adhere to a special scheme of faith emphasising clear difference from others.

God of the Exemplar

In defence of these ideologies some assume the role of hero prophets. They make GOD jump through their rings confining God to their definitions. The rigid attitudes and arrogant defence of beliefs also function as a convert neurosis defending one’s ‘distancing from an earlier system of belief.’ Religion becomes a new personal or professional identity, and can lead to religious fanaticism. Abandoning their profession and responsibilities receives magnified interpretation as ‘great sacrifice.’  Innocents who see them as ‘ideal’ heroes follow them, and do everything in the name of faith, and the heroes do their new business. Sometimes these GODs seem to be in a hurry looking for immediate result.  These promoters urge themselves and their followers with tension and anxiety. They usually pin their practices to something of the past, and consequently shape a GOD in love with things of the past, understands and likes archaic language or the oldest available form of modern languages.[17]

This GOD is always in danger, attacked by enemies, and in need of protection. God who presupposes a necessary enemy, and who cease to exist if no one is there to believe is not God at all. The crisis felt is about the tension of changing the familiar images and practices.

Encountering the real face of God would make us struggle to rise to life. Our falsified and inauthentic ways of dealing with our society are allied to our distorted images of God.[18] Here we can see the exploitative power of the fake faces of GOD. We defend our own egotism devising countless ways to keep God far away. People do make use of the church and the faithful promoting these fake images while overlooking human liberty by forcing certain performances as the ways of authentic faith.[19] 

GOD on the Cheap Paths

‘This statue’ will give ‘this special favour,’" ‘this prayer’ will work miracles, and ‘Hail Mary’s without breaking,’ ‘write Bible verses for thousands of times’ show distortions of ‘devotions.’ Something that was misinterpreted and idolised in recent times is ‘First commandment’ whose ‘devotion’ has resulted in isolating themselves, and looking others with suspect. Similarly, certain Scripture verses are attributed some ‘special power’ that we can use them magically. Some have unknowingly become faithful devotees of the hero prophets and spiritual leaders.

When devotions emphasise heavily on the ‘miraculous objects, prayers, and practices’ they potentially become superstitions.[20]  Often the emphasis on particular devotions happens at the manipulation of fear, insecurity, uncertainty, and results in personal subjugation or economic gain (“it is not because I believe in it but because something might happen or some blessing may not be given if I don’t do it”). Devotions are not a magical process, but based on the trust in God’s living presence. Devotions devoid of this can turn out to be an opium, a self-consolation onto which we gradually become dependent (even on retreats, and some retreat centres).

Within devotional system, for some, the matters of the evil and the ways to have protection has become the primary concern of life. Unknown insecurities triggered by popular preachers make a peaceful stay at home or a comfortable travel nearly impossible. They find the presence and the influence of devils everywhere around them. They are ‘happy’ to have devil because he becomes a cause-answer for all their troubles, and saves them from serious introspection into social and personal responsibilities. Fear is the service they do, and devil is their God though they always attempt to chase him.

GOD Business competitive Business

Business and market transactions have become a familiar model in religious thought and image of God. GODs are operating on zones and behaviour patterns of non-liberty that all of us have.[21] These GODs are effective actors in religious-secular and intra-religious competitions at different levels of society.  They want to possess power to interpret, define and instruct the values and morality, authority over the rules of coexistence, and the monopoly for solving problems. Competition arise because the goods offered by religious and secular suppliers today often satisfy the same needs of customers whether they are served with proper provisions or not.[22] We can also see GOD marketized and sold. Remember the advertiser telling to buy ‘our product,’ and we bought what they said to be the best. At the end, we are left with bags of sparkling wrappers.

Business man-Banker

We are welcomed well in a bank if we are to deposit, but there are conditions to get a loan. God will reward with more blessings (interest) if we invest more with the number of prayers, etc (investments). Similarly, God will bless (pay the wages) if we ‘work.’ ‘These prayers, these number of times, for these purposes ...’ is quantification and materialising of faith.[23] Relationship with God is not a business; blessings are not a reward, but it is gratuitous.[24] God is shaped in the tendency to bring Christian life and its effectiveness in terms of money and number. It gives an image of a God whom we can condition by our doings, praying or paying. God who blesses according to the money given is not a God at all.

God who runs pyramid schemes

God guaranteeing some sure blessings for sharing pictures or prayers to 1,00,000s functions like chain money, chain letters, pyramid schemes. ‘The prayer’ or ‘the act of sharing’ itself appears to be easy techniques with magical effects; a way of using God.  We can expect only ‘cheap graces’ from a GOD who is pleased with the number of ‘Likes,’ ‘Shares’ and ‘type Amen’ categories, and offer deliverance, healing, and relief of debts in online packages. 

Robot Programmer

God is seen as a manager or a Puppeteer GOD who controls everything that happens in the world. The subjective unpleasant events, apparently GOD’s failures, challenge our views on ‘providentialism.’ God gives us a world that functions in accord with its proper laws, through man’s affairs and efforts he leads us to shoulder the task of freeing all its dynamisms for the service of love and the construction of the world.[25] We are not mere puppets or robotic creatures who behave very nice, kind and cheerful within his control. God does not treat the humankind as a kindergarten where he has to discipline everyone every time. It is our discerning power to recognise what should have been done and what we need to do.[26]

Problem Solver Sale

Nowadays many are experts not only creating and selling GODs but also playing a GOD. They provide problem-solving rituals, beliefs, values, and methods of healing, most of them as directly revealed by God. Some gradually form groups around them, while others maintain personal supplier-client relationship, as participants or customers. These hero figures offer particular services (remedies, massages, predictions for the future) as demands arise. These consumers consume spiritual products, books, TV programmes etc., choosing from the options that give them the greatest ‘satisfaction.’[27] They sell well because these ‘services all for the glory of God’ gives the best appeal of faith.

God possesses an expertise that no human knowledge and effectiveness has ever reached. Similar to God of the gaps, God who appears as ‘the answer’ for anything not currently explained by human knowledge. This GOD goes on losing the grasp as human knowledge and expertise increase more and more. God is in one way or the another behind all events. If we cannot wonder except when the so-called laws of nature are broken, then we must be in a sorry state.[28] We are reducing god to a magician.

GOD is a problem-solver who is approached only when there is a problem. A mythical presentation given to the ways that God intervenes in struggles can bring God only as Deus ex machina, a GOD arrives at emergency demands. Often our prayers and devotions are in favour of this GOD. GOD is used like paracetamol, kerchief, or an umbrella according to our convenience and forgotten until the next use comes.[29]  

We can imagine what happens when these GODs fail. The whole religiosity ends with its sad conclusion: ‘God is a Disappointment.’[30] 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 victimised of this world.[31] It powerfully contradicts GODs of prosperity gospels and capitalist christianity. They present the rich are already in a blessed a state, the needy are so because of their sins, and have to ‘spend’ if they are to be ‘blessed.’ Greed is their God.

Why we must reject ‘our’ GODs?

The first cure from idolatry is to acknowledge that the image of God is distorted according to the religious and cultural caves in which we live. It is true that God becomes an empty abstraction without those anthropomorphic images.  Our only option is to use them with constant critical evaluation. Idolatry of the highest form is seen when we assume that our picture of God perfectly reflects who God is.[32] 

Since these masks of God possess exploiting capacity, and dehumanise their worshippers they have no place in the kingdom of justice and freedom. All these GODs bring along some essential qualities to our own person and society. Their ultimate evil lies in the fact that they feed on the poor, the unemployed, the helpless, the disappointed, the abused. In a world of victims, it is imperative to know in which GOD one is led to believe.[33] For the sake of the survival of these GODs people are instructed not to think, and believing is taught to be an irrational process. Here we have a God who demands a brainless people. Prophets of these GODs are actually saying that they have no answer to the concerns of today. Here these images have come from distorted views of the world, anthropology, holiness and sin. They do matter for someone who sincerely seek divine life and these fake faces will not suffice.

Who makes us play a puppet? It is our own liberative process to unmask the face of our GOD; then we will find what we have created of ourselves and our society, and why.

 

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[1] GOD that we fabricate is always a SUPER-GOD.

[2] Juan Segundo, Our Idea of God,  Vol. 3  of  A Theology for Artisans of a New Humanity. 5 Vols.   trans. John Drury,  (New York: Orbis Books, 1979), 90.

[3] Albert Nolan, Jesus Before Christianity: Twenty-fifth Anniversary Edition,  (New York: Orbis Books, 2002), 32. 

[4] John Bertram Phillips, Your God is Too Small, (1956; Reprint,   London: Wyvern Books, 1960), 54. 

[5] Jean Delumeau, Sin and Fear: The Emergence of a Western Guilt Culture 13^th-18^th Centuries,  trans., Eric Nicholson  (New York: St. Martin's Press, 1990), 300.

[6] Delumeau, Sin and Fear, 446.

[7] Nolan, Jesus Before Christianity, 11.

[8] Jon Sobrino, The Principle of Mercy: Taking the Crucified People from the Cross,  (New York: Orbis Books, 1994), 5. 

[9] True faith involves our conviction that God is good to humanity and the world. The power of faith is the power of goodness and truth, which is the power of God. See Nolan, Jesus Before Christianity, 39.

[10] Delumeau, Sin and Fear, 297.

[11] Juan Segundo, Grace and Human Condition,  Vol. 2  of  A Theology for Artisans of a New Humanity. 5 Vols.   trans. John Drury,  (New York: Orbis Books, 1968), 49

[12] God is a loving presence, but this love is not sentimentality. It is a responsible belonging, a mutual giving and receiving of one another. There is fidelity ie an intention of permanence in relationship. There is fulfilment within which there are both union of love, and pain of one’s inability to enter completely into the deepest thought, intentions, aspirations, desires, pain and failures of the other. Love is creative, enabling the lover rise to one’s potentiality. See Norman Pittenger, Picturing God,  (London: SCM Press, 1982), 77, 78. 

 [13] Phillips, Your God is Too Small, 28.

[14] Delumeau, Sin and Fear, 300.

[15] Phillips, Your God is Too Small, 15, 17.

[16] Segundo, Our Idea of God, 79.

[17] Phillips, Your God is Too Small, 22.

[18] Segundo, Our Idea of God, 7, 8.

[19] Segundo, Grace and Human Condition, 52.

[20] Catechism of the Catholic Church §2111 

[21] Segundo, Grace and Human Condition, 51.

[22] Jörg Stolz and Judith Könemann, "A Theory of Religious-Secular Competition," in (Un)Believing in Modern Society: Religion, Spiritulaity, and Religious-Secular Competition, ed. Jörg Stolz, and others, (London: Routledge, 2016), 19, 25, 26.

[23] Segundo, Grace and Human Condition, 53.

[24] Right attitude of praying or giving is as a sign of our gratitude and sincere openness before god. It is not to be thought that blessing is conditional as God blesses more as we pray or pay more, and does not bless if we do not. According to the goodness of heart we are able to receive God’s grace.

[25] Segundo, Our Idea of God, 44.

[26] Cyril Desbruslais, The Philosophy of God: Faith and Traditions, Vol. 10, “JDV Philosophy Series,” Edited by Kuruvilla Pandikattu,  (Pune: Jnana-Deepa Vidyapeeth, 2019), 17. 

[27] Jörg Stolz and Thomas Englberger, "Major Churches, Evangelical Churches and Alternative-Spiritual Suppliers," in (Un)Believing in Modern Society: Religion, Spiritulaity, and Religious-Secular Competition, ed. Jörg Stolz, and others, (London: Routledge, 2016), 111, 113, 121. See also Jörg Stolz, Thomas Englberger, Michael Krüggeler, Judith Könemann and Mallory Schneuwly Purdie, "The Change in Religiosity, Spirituality and Secularity,"ibid.,  179.

[28] Nolan, Jesus Before Christianity, 41.

[29] Desbruslais, Philosophy of God, 17.

[30] Phillips, Your God is Too Small, 47.

[31] Sobrino, The Principle of Mercy, 9.

[32] Robert M. Baird, “Picturing God,” in Journal of Religion and Health, 28, no. 3 (1989), 234, 235.http://www.jstor.org.library.britishcouncil.org.in:2048/stable/27506026http://www.jstor.org.library.britishcouncil.org.in:2048/stable/27506026

[33] Sobrino, The Principle of Mercy, 9.

Bethlehem, An Old Story for a Time Ever New

There May Be Something Better

We were making all our attempts to see the great conjunction of Jupiter and Saturn with an available telescope. It may be possible one day to adjust the power of our eyes as we want. We are excited with the amount of progress we see every day. We hope to become superhuman, create super intelligence, and live in a posthuman age where there may not be anything that is impossible for us. The promise of such an illusory perfect future also reflects in some ideologies that take the values like liberty, rights, individuality in a closed and exclusive sense.

We welcome this new time with a hope that something better may be there in the coming year.  The time past may have been dark and cold. A buried seed is in darkness, but the feel of a new life shakes itself, and breaks it open. There is an unbearable struggle to survive. We see a tree that is cut struggles to bring new sprouts, we saw the migrants walking for miles, we see the farmers in the biting cold. Amidst panic, uncertainty and loss it is togetherness that bring hope. So, amidst all our progress, this moment may be a radical one as we enter into a new time; for us to sprout, A human environment is important for us to have meaningful new year. We look forward to an environment not just of water, soil, and air, but that of a culture that is human, accompanying in the limitedness, smallness, brokenness and vulnerability. This is what we have perhaps learned last year.

When futurism is all about credit of wealth and power according to the expected profit, the manger at Bethlehem tells us a challenging story for all time.

“Shepherds went to Bethlehem, and saw Mary and Joseph, and baby at the manger.” Where do we search for life and its meaning? There is no camera, tight security, flex printing.

With heaviness we cannot enter the manger. We thank God because we are small. After that night there was no angel. Probably there were shepherds, not with wonder but with care for a baby and mother. Shepherds both men and women making some necessary arrangement, a little girl gently touching the cheek and fingers of baby Jesus, and Mary smiling at the girl. All strangers from somewhere, caring for a new born baby. Mary was full of grace, and now she sees the grace at work in the care of those 'small' people. Mary treasured all these and pondered in her heart. She often retold this story which made a strong and courageous newness in the attitude of Christ. Mary treasured and pondered in her heart the hope that can be there within the hearts of the mortals. We are corruptible and frail, yet there is a seed of life, there is always a new hope.

Every new year is hope and joy of mere mortals. It tells us of new life, new harvest, a new beginning. Janus is Roman god of all beginnings, presider over passages, doors, gates and endings. Connected to the creation of light, March 25, 4th day of creation was also new year, As the day begins to grow, flowers bloom and joy of life is seen. A new light dawned on creation when Christ was conceived in the womb of Mary.

New Vision

“They gave him the name Jesus, the name the angel had given him before his conception.” Today is the day when the child is brought to the temple and given the name ‘Jesus,’ Simeon sees in the child the fulfilment of all that he longed for many years; the salvation for all the nations.

‘Now, Master, you can let your servant go in peace, just as you promised;
because my eyes have seen the salvation
which you have prepared for all the nations to see,
a light to enlighten the gentiles, and the glory of your people Israel.’

For all these, who is this child? The One who is born of Mary is God. Theotokos, the mother of God.

It is a new time, if we are able to see the grace-filled moments that moves us in peace. In every nation and tribe, glory to be made visible in the light of Christ.

There May Be a New Self

Mary treasured all these things and pondered them in her heart. New beginning is to bear God in us. If our piety really bears God in us, it will pierce our heart. New self as a God-bearer must undergo the baptism Jesus received. Empty yourselves that life may come forth. Unique bringing forth will be challenged and rejected.

Newness in Doing Good  

If we are a God bearer we will have birth-pang all the time. God is ever living, ever lifegiving and so ever birthing. We don’t have to prepare a fitting context that we may live a godly life; saying "now I am not able to live a godly life because the situations do not allow that." Pondering and treasuring the moments we can find gracefulness, the voice that speaks. We must remember “I will give you everything” were words spoken by the devil. Jesus said: “Seek the kingdom, everything will be added unto you.” Look at the light of Christ (light to the nations and glory of Israel), follow an attitude, way of approach, his character, begin to live as moments call.  Being a God-bearer be and give a blessing to the world.

May the Lord bless you and keep you.
May the Lord let his face shine on you and be gracious to you.
May the Lord lift up his countenance upon you and grant you peace.

Human

There are no poor in this world, because they are not counted.
Do you see some miserable looking humanlike creatures somewhere near you? They are part of the dumb heap of the economic and cultural waste.
Know that we are part of them if you felt anytime you are at the mercy of a manipulative system.
No more humans, but waste, worthless, voiceless, even conscienceless.

Are you afraid to be human?
Cry aloud in unheard feeble voice, even if be killed
show kindness even in misery
stand in dignity even when not favored and threatened

love one another, there can still be humans even in dump heap.

The Treasure that God has Given

God is worthy of all praise. Finding God to be worthy of all praise is the sense of worship. It is in the heart, and the praise is an attitude. We can praise God in silence, loud voice, sighs, tears, and deep longing. 

"You are our Lord and our God, 

you are worthy of glory and honour and power,

because you made all the universe 

and it was only by your will that everything was made and exists" (Rev 4:11)

There were twenty four elders, the heads of nations, the heads of priestly families, of many generations. All give praise to God made them and gave them authority and power.

There were seven flaming lamps burning, the seven Spirits of God. if they are the holy offices of the spirit the charisma, God is glorified through them. If they are power and strength of God, the dynamis, God is found worthy of all praise in his glory. In Zoroastrianism we see six Amesha Spentas, Holy Immortals: Vohu Manah - Good mind and good purpose, Asha Vahishta - Truth and righteousness, Spenta Ameraiti - Holy devotion, serenity and loving kindness, Khashathra Vairya - Power and just rule, Hauravatat - Wholeness and health, Ameretat - Long life and immortality. They are seen as the attributes of the Great One and through which we are able to have contact with God.

There were four creatures, Lion, Bull, Man, and Eagle, the great empires that ruled over Israel, Babylon, Persia, Greece, and Rome. 

All come in adoring the Lord, recognising his greatness.

But 

how can we praise God with joy if we are not grateful for the 'givenness' in what we have received?

How can we praise God with joy if we have no sense of fulfillment in what we have produced out of the grace/life we have received?

The mysteries of the kingdom, a life of grace is given to us as a special gift which will complete according to our very nature. In what shines in them God is glorified. We know that we live our pains and struggles, but in grace. So, every moment is eschatological or apocalyptic, because they call for a radical choice every moment. 

The mystery of the kingdom is given to us, but how many boundaries were we able to transcend? We will be entrusted with richer mysteries of the kingdom. We will be able to think and act like Christ at least in some measure. Kingdom of God is not a Fan association. Number of followers and number of nations cannot really show the presence of the kingdom of God.

Is there efforts for peace, love, and joy? There is the kingdom.

If we safeguarded the mystery of the kingdom given to us within the boundaries we created, we will be added to the group of the faithless servants. they will be thrown into the fire, hands and legs bound unable to act, they will be rejected. There will be weeping and gnashing of teeth.

Ref  Rev 4:1-11 Lk 19:11-28 Mt 13: 42

Religion vs Power craze

It is fully a demonic act when religions justify or promote violence either it be direct physical attack or it is done by words, arrogance, intolerance etc. In fact, those ‘religious’ perspectives have nothing in relation with the essence of those religious faith. What they aim to have is domination and power, and the economic possibilities as further controlling forces. We know that religions are incapable of regulating these factors, and they need to be dealt diligently by the state.

Rather, if the state itself uses religion for power and make religions justify the divisive and violent approaches, it will damage the progress of the nation-state itself. It is necessary to have good politics with good intentions for the common good to have a global network that acts beyond the nexus of corporate powers and political systems.

On the other side, if religions give up their religious depths just for the survival possibilities and seek safety under the ruling state, they betray themselves and cheat the religious faithful. When 'religious structures' re-form themselves into corporates and begin to regulate power and economy using the religious sentiments, unfortunately the faithful believe them to be the face of religion and fall to darkest pits. The agents of those structures are devils holding religious texts and wearing an angel's coat.

Should we throw away Fratelli Tutti?

Should we throw away Fratelli Tutti (Encyclical Letter on the Fraternity and Social Friendship) because of the language problem in the title?

The document, “Fratelli Tutti,” directly translated “Brothers All”, is expected to be a synthesis of the main priorities of Francis, such as greater solidarity with the poor, dialogue with others and care for God’s creation. He has been pointing out to the context of Covid-19 as an opportunity to reform global economic, political and social structures to ensure that the world’s most marginalized people aren’t left even farther behind after the coronavirus passes.

Francis always addresses crowds as fratelli e sorelle (brothers and sisters). Now the title Fratelli Tutti is taken from the words of St. Francis of Assisi, and no way intends to exclude women. The encyclical begins as “FRATELLI TUTTI”. With these words, Saint Francis of Assisi addressed his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel.” Encyclicals traditionally take their titles from the first two words of the document. “Fratelli Tutti” is a quote from the “Admonitions,” the compendium of 28 guidelines written by St. Francis in the 13th century addressing to all his fellow friars: "omnes fratres" or, in Italian, "fratelli tutti." The preference of Italian ‘Fratelli’ to original Latin ‘fratres’ seems to be with a more inclusive sense. the Italian phrase has the common connotation of "all of humanity" and is, by default, inclusive.

It is not just unfortunate if anyone feels that women are excluded or the encyclical endangers women around the world. How can someone read the document as though Pope Francis keeps women away. The encyclical calls out for ways how people relate to the poor, the elderly, people from other religions, and migrants and immigrants.  The encyclical by its very nature is addressed to the whole world and addresses all sisters and brothers, all men and women who populate the earth: everyone, inclusively, and in no way exclusively. The subtitle “on the fraternity and social friendship” points to the intention and content of the document. Stopping at the title would show being too superficial in our intentions. What is needed is a dialogue about the ways in which we relate to each other continues to be fragmented and broken.

Recalling the attacks on the Amazon synod by corporate interests, and the blind criticisms on Pope Francis’ Call for signing Global Pact of Education (both oppositions camouflaged in the ideology of ‘true faith,’ and ‘faithful Christianity’), this present dissonance falling prey to gender politics might take the worthy attention away from the greatness of the document in its call for solidarity of all humanity (Of course, the encyclical goes against the interests of some Christian nationalist populists). Keeping aside the title issue, what is essential in Fratelli Tutti is a way forward for a new humanity; a powerful invitation to name ‘all others, strangers and enemies’ as close to the heart of Christ as my neighbour, friend, companion, brother, sister…

Can you go to the vineyard?

Life is not just a promise of God, God has given us life, God desires that we live fully. 

We bear in us personal sorrows, and that is natural, but it should not be giving way to be a form or a measure of death in us. When we bear lifelessness we spread death around.

We deceive ourselves very well by saying great Yes to the peripherals and profits while neglecting the core. We are ready to receive the incentives, but not really serious about what is important - Christ and his values. To defend our deceptive choices we also make radical ideals out of them often compromising Christ. Often these ideals remain within some closed definitions. 

Radical ideals without faithfulness is absolute hypocrisy. Here it aims only the defense of the ideologies one attaches one's identity.

When it is said, "Go to the vineyard" (Mt 21:28) we are given the power to chose life or death for ourselves and for others. There is already the reward, 'Enter into the joy of your master,' or 'enter into life.'  For the work of the vineyard is that of life. The great natural reality is life, death is only a mysterious part of it. Unfortunately we are burdening ourselves with the concerns of death. There is every possibility of opening channels of grace and life. May our roots touch once again the streams of life. God is life-giver, not destroyer. Even the messages of punishment is with the purpose that we turn away from the ways of death and live. 

Can you go to the vineyard?

What matters is what we do in the vineyard. For the Pharisees and the elders, they were fully assured of their favour according to what their definitions of righteousness said. The 'sinners' had no assurance, but they had only the hope they found in God. this difference matters. Entering into the vineyard with the joy of the master is a faithful labour, harvest in the vineyard. 

Those self-experts of every matter of the vineyard will put the outcome of their evil justifications under  vine, causing damage to the vine.  They blame the neighbours when vine withers. Faithful ones will labour knowing the mind of the master.

Deformed or reformed Church?

In the Church there is continuity because  it is the same Christ that lives within the Church and whose body the Church is. There is also freshness and newness in the Church because of the Holy Spirit the giver of life. 

When the Church forgets Christ and seeks to become an imperial power in governance, a militant body in approaches, and a business structure in its dealings it ceases to be the Church. There is no Christ there, and so it is no more the Church. It may have deformed itself to a political-economic power.  

Learn and Preach

It was in a night long conversation with an innkeeper that St Dominic recognized his specific mission. In a time people were affected by famine, they were also suffering from error of faith. They were convinced to hate and torture their bodies and human existence in the name of God. Dominic realized the need for learning and preaching.

He knew that truth to be encountered in proper discerning between right and wrong. Learning was necessary in distinguishing what is wrong in wrong and what is right in right. Preaching without learning would bring more harm. Here in the context of Dominic and his companions, it was learning of the Scripture and the teachings of the Church.

Filled with compassion for the people he spent his days in preaching and nights in prayer. In short, for the rest of his life he either spoke with God or about God. He preached the truth of God and the truth of humanity. trusting in the affectionate care of Mother Mary he contemplated and preached the mysteries of Christ and his Gospel. Gradually those preachings would emerge as the mysteries of the Holy Rosary.

The concept of dual principles of good and evil separating God and the World, soul and body, spirituality and worldliness is still prevalent in many forms even today. They are attractive and easy to believe. They well manipulate crisis and fill fear and despair among people, and the melancholic outcome  is appreciated as devotional disposition. Seeing such attractive piety satisfy people some popular preachers chose them as personal revelations and teach people and even exploit their suffering.

We are entrusted to preach the truth, truth of God and truth of humanity. The fact that we do not possess the whole truth as 'something' in us, asks us to be open for learning. Contemplating the new face of truth in every age we recognise the revelation of God. Then we have a message for the particular point of history. This is the very point at which the Dominicans at times wonderfully succeeded and at times pathetically failed. 

There were also other wandering preachers who took upon themselves the ministry of preaching and spreading of faith. Their concern was the inadequacy of the church authorities and they went away form the Church. There were also crusaders who could be at the disposal of St. Dominic. He chose to reject both these possibilities. His choice challenges us even today.

Right wing politics and religiosity is challenge of today. Dominic was fully convinced that we cannot preserve or defend faith nor can we share the message of the Gospel by power and wealth. He knew rather they were obstacles. Those attempting to protect the church with power and wealth never listen to what the church listens from Christ and what the church speaks even if they are in the high positions of the Church.

We belong to the truth, belong to Christ. Learning/studying is hard. There we will have to face truth unknown so far, our own ignorance, and realise the risk of faith-taken for granted. Preaching without learning offers deformed face of God and humanity. Learn the truth in reading, sensitive seeing, conversing, reflecting ...  Learning, contemplating, praying, sharing the truth of the Gospel in our age is  the way of  encountering Christ.

Compassion

Compassion is not extending some help,
Compassion is an outcome of response to justice,
to ensure what one deserves.
compassion is also a challenge to the unjust system that cultivate injustice and take away those that one deserves.

See the compassion of Jesus
He fed the hungry with food they deserved,
challenged the system that bluffed the people giving them stones for bread.

Real compassion matters our life and resources.

Our Lady of Mount Carmel

Under her protective care she guards her children.

If so protected, what is it for?
- to love
love is not a milk-sugar business, it is a serious responsibility
to walk together, shoulder the burdens, raise the weak, support the victims of injustice ...
that is how Jesus loved
- to learn and to contemplate
in love we learn many things that we have been closed to'
they are revelatory and opening our inner depths
- love
this deeper dimension holds us in union with God and all others in the bright light we received in the early two steps.

The God who rules when God Dies

Religious-nationalist politics has become a cultural sickness globally even when the death of God is celebrated on one side.
Some do it by mourning, some by claiming, and others by boasting.
Any one who stands for the good of humanity today,
needs to see beyond 'us' and 'ours' alone.

Though in the name of religion and God, religious-nationalist politics never had nor will ever have anything to do with God and faith. For them religion is the only language of power that they can handle.

My Lord, and My God

"You have authority over me, and you are worthy of trust"
Your wounds are testimony to that.
Thank you.

A Heart Full of Love: Mary

"Do not be afraid, Mary..."
Mary had great love,
so great a love that filled her with courage,
courage to love without fear and doubt.
"Behold the handmaid of the Lord," said Mary.
_______________
May we too have the courage to love without fear and doubt,
both God and others

Crossing the CoVid Sea

Every life is valuable without grades
Life of the poor is to be valued as ours.
Our identity slogans and ideologies have no significance for the future. Only if we move beyond our boundaries we can win as one humanity. CoVid has already raised new challenges with hunger, depression, anxiety and uncertainty.
We need to come up as small communities that can take care of these pains, helping financially, emotionally, and intellectually. May it become a culture of human goodness.

We cannot afford to have a sterile conscience that can let the vulnerable die of hunger, break their heart in fear of future. If we win, we will win as humanity. if 'we' alone survive and leave 'them' to die out, we are ensuring a horrible death.

We cannot neglect the poor and the vulnerable,
it is not that we care for them, we need them.
They feed us, they build us...
Even our silence is a choice against their survival; and of ours.
We must speak, within and among us.
We must speak of the struggles, failings, and possibilities.
Together we can see the pain of life,
together we can form a vision, a vision of new exodus.

Love for life

Love for life is not all about the number of one' own children,
it is about facilitating a dignified living.
We need only to look around the need for life,
the response will show how pro-life we are.
Silent cry of the unborn is unjustly politicised,
unheard cry of the unprivileged is unjustly neglected.
Life stands throttled.

Life has its Way

Life is more powerful than its destroyer,
it might take thousands of years,
but it will emerge in new forms.

No field of knowledge, no religion has authority over life.
Both the greatness and helplessness of science,
and the depth and absurdities of religion are known to us now.

Life is to be set as the foundational truth, motive, purpose of every quest we have.

Breaking the bread in CoVid days

Gathering together at a suitable time (probably evening), feel the presence of God as one family.
In silence,
Thanking God for being with us,
Bring the whole day before God, even  the concerns for tomorrow...
moments of love, care, anger, disappointment, stress, confidence, accompaniment, hatred, temptations...
Offer them all to God, trusting in God, believe that they are accepted.

Encourage all to share some special experience of the day, or news heard or an image seen and the sentiments towards.. how you made it a prayer and experienced the presence of Christ.
It is as to experience, "Yes, Jesus is here."
Pray for all in need, all that you need to bring in prayer.

Read a portion of the Gospel. Listen once again in heart. Thank Jesus for bringing the Gospel in your life moments.

Breaking of bread (it will  have no sacramental nature but a prayerful remembrance)
- A portion of the meal prepared
Thank God for the gift of the earth and its produce, thank God for the many hands work day and night for the welfare of the society (emphasize some if a context is significant),
remember those who are hungry, those denied a place from the community,
encourage a sense of gratitude as the breaking signifies the sacrifices of many,
pray for those for whom our lives are offered in sacrifice
pray for the grace to sacrifice our life for those immediately present and others
pray for the grace to forget divisions and remain one as the bread is shared among the members.
pray for healing from pride, prejudices, false-pride, insecurities and suspicions...

Experience a time of peace, being filled with life from God
Spend a few moments inviting the grace to accompany in our journey specially in difficult moments.
Ask God to fill us with compassion, love, unity, good will and peace.
________________
I have in my mind three types of groups; ordinary family, family with sick or elderly, labourers' dormitory or hostel

If there are children make them understand what it is and encourage and help them to be reflective and attentive in this experience during the day. It only requires a sensitivity to see more and feel more about the goodness around, and the pain and struggles around. Let them learn to be sensitive and compassionate to humanity and nature. initiate them also to the dynamics of nature.

What is required is a sincere feeling, remembrance, and commitment. Letting a devotionalism within this may not produce what is intented. It is spontaneous and familial.

Of course it might be a matter of shyness initially, but it can offer a lot of depth not only in our personal lives, also in our knowledge of God.

Divine Mercy

Grant us and the whole world the grace to be merciful, that we may receive mercy. Lord we trust in you.
For any devotion to be fruitful, we need to have an earnest desire to have the virtue intented in the devotion.
Having war, competition, and hatred (even out of religious reasons) at heart, we cannot celebrate Divine Mercy.

Hunger @ post-CoVid-19

Hunger seems to be the new perspective through which the Gospel will be read and must be preached.
Hunger has always been there, but since it was 'their' hunger it was never really felt.
Though some of us may still have food, it will be under the eyes of millions who are hungry.
The bread we eat may be an extra privilege, and so does demand extra gratitude.
The felt hunger and gratitude must necessarily reflect in the breaking of the bread, because the bread becomes a privileged presence of life for many.
----------------
Amidst the struggle and sensed gratitude, the available food is always raised as a gift that in turn to be shared to others. Giving thanks, can families begin to have a ministry of 'breaking of bread.' Though it may not have a sacramental nature it can bring a great sense of givenness of resources and that of others. It might also connect the family with the millions elsewhere who have no food.

Gospel after CoVid-19

We seem to be stepping into a different world; different ways of education, interactions, social patterns, perhaps even religious behaviors.
- A world divided between business interests and the struggle
to survive
- A world of hunger, joblessness and homelessness,
- A world that would be shaped in small cluster patterns.

In the same world we see the Crucified and the Risen,
in common efforts, good will, cooperation, compassion, goodness and love.

He may be betrayed;
because both the cut-throat profit seeking in business
and the competing banners of religion are at work.

We need small groups of good will that can carry out the life-giving life of Jesus; a common consciousness of humanity towards abundance and flourishing of life.

Now is the time to saw the seed with the deepest desire and conviction,
thus to become agents, witnesses, and recipients of the Gospel.

Hear Your Name

There was a star when Jesus was born,
where is the star of the resurrection?

Brightness of the resurrection shines in our hearts,
new level of faith, hope, and deeds of goodness.
Mary stood at the tomb weeping,
she did not recognize Christ standing near.
He called her by name, "Mary"
Thomas was losing hope, puzzled, wandering,
He called him too by name, "Thomas"
That was enough for them to light up new life within them.

When you become empty and lonely, and darkness fills everywhere,
when you are afraid of death, death begins to overpower you,
You can hear Christ calling you by name,
a voice, tender and loving,
"I have called you by name, and you are mine."

Day is dawned

Day is dawned,
still dark, cold, and fearsome.

The dead, the dying, the weak... What next...
The Risen one said: "Peace be with you."
"We can't Lord."
"I know it is hard.
Come, see my wounds, keep your hands on my wounds."

"My Lord, and my God."

He Walks with Us

The empty tomb,
empty churches,
people confined to their houses...

They could not find him in the tomb, nor in the temple.
The angel said: "He is not here."
Magdalene went in search of him,
He himself walked with her,
Magdalene hears being called by her name.

Go to Galilee...
invisible but a presence of nearness, true and constant
walking once again, through the same path
in the boat and on the shore at Tiberius,
through the fields where they argued who was the greatest,
places where he healed the sick,
He is with us, and among us.
they saw him, knew him, and believed.
Though the doors were shut, if we can be one in heart,
we can hear again, " Peace be with you."

Emmanuel - God with us
But they came from Sanhedrin -
"What do you know who were born in sin?"
"Hear only what we say, and do that. only that is right."
With that sense of righteousness,they went again to the tomb in search of him.
Christ too walked with them to the tomb since he wanted to  be with them.
When they returned, he too walked
to their houses, working places, offices.
They spoke the things they learned, that was right for them,
He longed to listen from their hearts.

He is with us, the Risen one; at home, in the school, at the study desk, in hospitals, in fields, in rivers to swim, in the sea ...

She [the whole medical staff] Stood Outside the Tomb Weeping

...early in the morning they came to anoint the wounds of the healer, now laid lifeless.
She stood outside the tomb weeping.

At the time of a pandemic these days, there are Medical care staff anointing the pain and fear of the sick, the dying, and the abandoned with care, encouragement, compassion, and companionship. These healers themselves are turning lifeless, hungry, fatigued,and some dead. 

They stood by them, and outside the wards sobbing.

They do not have time to weep or to complain; they are not even permitted to do so. ... 

The powers that do not take their life into account are giving a free hand for silencing and killing life itself. What interests make them heartlessly blind? Which are those powers that keep life locked in the tomb? Lauds and cheers become a cruel joke at the risk that the medical staff take if their life and safety are not ensured.

The guards of the tomb threw into silent darkness the resurrection that they saw before their eyes, having received money and being submissive to powers.
How could they bear the burden of that silence?
Judas who sold his master,
the authorities and guards who dice the resurrection for money.

We are witnessing that money do keep control over life even today.

When the Word is Silent

The Word is silent;
a time for us
that we pray in patience and trust.
'Storming the heavens' may not calm the storm,
growing sense of belonging holds us in care.
Leave activism and performances,
stand still in trust and silence,
filled with his peace.

Hosanna

What are the signs that our lives are open towards life even in the midst of pain and anxiety due to the pandemic, deaths, sorrow...?

"The Kingdom of God is within you," he said. 

The signs of lives also will surely be within and among us,

even within those entering into the mystery of death.

Seeing Him dying, the one near to him saw paradise in Him,

and another the light of righteousness.

Time passes through gloom and fear of CoVid-19

Should there not some new tender sprouts during this transformation into a new person?

We must sing Hosanna raising those tender sprouts of new hope.

Hope is a sign that the life of God is really active in us. We are are being formed and transformed every moment in that life. Only then we can live as Christ, in his life, death, and resurrection.

It is a life-process to live and complete the life-giving mystery of Christ, as a person and as a community; to be human like Christ, to sacrifice life like Him, and lead many to life.

This week is a remembrance of self-emptying and sacrifice. May we be able to imitate the life-giving sacrifice of Christ, to live that life, prepare our minds and to plan as possible for these on going efforts. Our own surrounding is the Jerusalem and Calvary for us. Unless we bring the sacrificial moments to our everyday moments, we cannot live as Christ. Such attitudes of life-giving sacrifice  are more required than ritualistic abstinence. 

These were the mind of Christ,

It was not like a judge that he offered forgiveness,

it was not like a miracle worker that he offered healing;

he offered life by emptying himself,

extending comfort in sorrows, life in death.

To pass on comfort, life, and healing like Christ,

we need to be able to empty our selves, and fill ourselves with life.

A real sacrifice is to keep aside the boundaries that provide 'special'ness/ highness

redemption is to take others to one's own richness of life, and enable to live.

(it is liberative to reflect on the boundaries that Christ challenged and destroyed. We may be able to recognize those boundaries that have taken a place equal eve to God).

The simple deeds flowing from a vision of life-fullness in self emptying sacrifice are the signs of hope during these time of pain, the sincere sacrificial rituals of the way of Christ.

Hosanna (God saves)

Lord, we pray;

Grant us life and strength.

Let us take joyfully the fresh shoots of new branches,

hoping that they will flower, bear fruits,

with an attitude to sacrifice life, and fill many with lives.

Grace at Heart @ CoVid-19

1) Are you serving directly in this fight to save the humanity? 

You are, of course, engaged fully.

Just keep in your heart, “God, be in me, and be with us”

2) Are you locked down at home?

There is a long time to pass

Alone, away, constrained, concerned…

Pass over gracefully.

See well

The News, the updates, instructions, orders ...

The sick, the abandoned, the dying, the people in healthcare, the fleeing migrants,

Read their pain, fear, hunger, health, fatigue,

Our own people - spouse, parents, children, friends...

There are lots of things to read attentively in them,

Which we never gave attention;

their love, likes, desires, complaints, silence…

See well the world, society, the poor, caretakers, the police, the government...

Read attentively, the many cares that we took for granted.

See well the nature, the plants, the animals, the air, the water,

Read attentively the mysteries we desacralized

Feel them

Feel what is seen and read,

Imagine the path they walk, hold their pain, rejection, neglect, struggle, fatigue, fear …

Express

Express them in gestures, sighs, or even in words,

Your heart might whisper just a word, ‘O God.’

It is your sincere cry that involves your prayer for them, repentance for what is neglected, gratitude for what is seen as received.

Hear

Hear the voice of God, speaking to you and the whole of what you have seen, read felt and voiced.

Feel the consolation, comfort, and the presence of God for you and for the world,

in hospitals, in streets, with the sick and the dying, with the caretakers and the scientists, with the police and the governments.

Firmly believe the presence of God, not just for your protection and care, but all the more the presence with the sick and the dying.

You could see the presence of God as a guest and a host within the locked down house.
Since it is simple, it might be hard to practice.

Make an attempt trusting in grace

It might also fill you with compassion and courage.

__________________

Ref. Traditional pattern of Lectio Divina – Read, Meditate, Speak, Contemplate –  

Extreme Pietism vs Prudence @ Covid-19

All forms of 'Bannerism' must be avoided in calling for prayers, adorations, and other spiritual activities.

Prayer is not a doing, it is an attitude, a relationship, a confidence, and a sense of relying on to God.

Earnestly,we pray that the Lord may grant us peace; to guard our faith, and place our confidence in the efforts of social and medical agents.

Many inventions came out of intuitions; and it is not given as a revelation from outside but given for the working mind. So peace is something important for the intuition to be recognised. It is an effort of humanity for the sake of all the living.

Any form of extreme pietism can only bring counter effects, and it is not the guidance of the Holy Spirit. If it is advised to avoid crowding in any form, gathering for 'prayer' is not a prayer at all. Praying is important, but not the coming together in great number. We might seek the intercession of the saints, or use traditional prayers in the time of perils. But these are not to be considered as 'the formula' or a 'magical spell' that totally solve problems.

Peace at heart for a good Lent

Peacemakers, when they work for peace, sow the seeds which will bear fruit in holiness (James 3:18). In other words, Peace is the seed-ground for holiness.

We have at our heart the bitterness of jealousy, or a self-seeking ambition, competitions, intentional hatred, and quarrels; they are all against peace, both the inner peace and peace among people.  Often they are self-projections, or self-centered claims. At times we cover up truth with lies. we may not take notice of them because they may have become normal, and 'required' ways. They even take a noble face in the name of ministries and are well justified. Thus we have become 'good' pseudo-charismatic, pseudo-catholic, and pseudo-Christians. We are unfortunately very comfortable because, often, these are put into dialogue only in closed and like-minded community (nowadays most often in cyber-communities).

We are able to do every kind of thing, we may be possessing influential positions, we may have powerful voice, but only in peace we can have the right doing, right position, and right voice and deliberations, and thus come to the attitudes of Christ. Thus, peace is a challenge and testimony of the heart. To test holiness, we need to check how peaceful we are, and how peacefully we approach life and its events. Perhaps it reminds us of Martha 'worried of many things.' One thing is necessary, ie being faithful to the commitment that the Lord has entrusted at present. Peacefully listen to him in the same commitment and the journey that is ongoing. Sometime our restless attitude of doing many 'spiritual works' itself may be  taking away our peace. What must be done, and how they must be done... all are our worries. 

It is a confidence in the accompanying presence of God, where we can say that nothing will ever disturb, I will not be shaken (Ps 30; Ps 16: 8). It is not on our success and fast results, but a confidence in the work of the Lord, and our fidelity and trust on to him. If we truly knows that God lives our lives will be of calmness. he says " be still and know that I am God (Ps 46: 10). Our troubles begin when we take up a 'saviourship' for ourselves.

Even today the question of Jesus asks us to look at our becoming of His self: "How much longer must I be with you?" (Mt 17:17)

It is an invitation for a new birth for our own experience of ever continuing actions of God in our life (experiencing the kingdom of God), and also to invite others to this great banquet of the generously available actions of God in and through us (sharing the kingdom of God).

Preparation for Easter is a preparation for a new creation. We see the new waters, and the Light of Life rises as the first born of new creation.

Our Lenten fast often limits to a number of 'what to avoid.' Fasting should not end up in a material fasting. It has no value unless it helps us in a graceful self-emptying process. Fasting is not looking for some blessings-because-of-my-fasting. It is also not intended for a spiritual or physical 'fitness.' the time of fasting  is an effort to put on the virtues of Christ, and ultimately to put on Christ himself.   

Uninstallation of Apps or running away from situations is not a right way of fasting. A prudent disciplined way of growth is what is to be well learned  here. To pick up some (needed) virtues and make efforts to practice them would be a sincere path. It is really a hard work more than avoiding some liked-things. Imagine taking efforts to love, being kind, forgiving ... as possible everyday. It is a liberative growth process. Trusting onto grace it is an effort to chose to love, chose to forgive, chose to shed tears if they are held within and kept frozen. Grace will moisturize the dryness, melt anger and hatred, and guide jealousy and pride. It is the path of God to chose for peace. That is how the messenger of God brings the good tidings, and proclaims peace (Is 52:7). Then the world knows that the lord still acts.

Of course we might fail, but trusting onto the grace and walk through the struggle is the Way of the Cross. Christ never puts us into shame in case of failures. Not failing is not what Christ expects us to learn form the path of his cross. It is the lessons of trust that we must learn from Christ because he is with us. Let all my being bless his holy name, thus begins Psalm 103. God is praised because he has formed us from the soil of the earth (Ps 103:14). The accompanying presence offers us the path to peacefulness. How can we walk this path unless we do not have gratitude, acceptance, and joyful surrender. In fact it is in this process peace emerges which is offered as a gift. In peacefulness we are constantly encouraged, not led to despair and fear. So the season of Lent is a season of finding ourselves, and finding Christ in us. Christ also is born from the seed of the Word sown in peace, because peace is in the hearts of people of good will. "Peace signifies an abundant, or flourishing life" (Pope Francis).

______________________________

I will praise you, Lord, you have rescued me

and have not let my enemies rejoice over me.

O Lord, I cried to you for help

and you, my God, have healed me.

O Lord, you have raised my soul from the dead,

restored me to life from those who sink into the grave.

Sing psalms to the Lord, you who love him,

give thanks to his holy name.

His anger lasts a moment; his favor all through life.

At night there are tears, but joy comes with dawn.

I said to myself in my good fortune:

Nothing will ever disturb me.

Your favor had set me on a mountain fastness,

then you hid your face and I was put to confusion.

To you, Lord, I cried,

to my God I made appeal:

What profit would my death be, my going to the grave?

Can dust give you praise or proclaim your truth?

The Lord listened and had pity.

The Lord came to my help.

For me you have changed my mourning into dancing,

you removed my sackcloth and clothed me with joy.

So my soul sings psalms to you unceasingly.

O Lord my God, I will thank you for ever. 

(Psalm 30)

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In Malayalam സമാധാനപാതേ ഒരു നോമ്പ് യാത്ര 

Catholicity of Jesus

The culture and religion of the time of Jesus would keep some as 'sinners' and enemies. The elite claimed higher holiness, more perfect ritual and moral correctness, and specially 'preferred' status. They kept themselves away from anything and anyone that was 'unclean.' Instead, Jesus welcomed them all, all who wished to  come to him. They were all the children of God. He could extend himself to them, or he could see them all in himself. Thus loving oneself and loving others became one and the same process. That was the catholicity Jesus showed.