Leaven for heaven 

32nd Sunday of the Year – Cycle C – 10 November 2019 

Readings: 2 Macc 7:1-2, 9-14; 2 Thess 2:16 – 3:5; Lk 20:27-38 

“The King of the universe will raise us up to an everlasting renewal of life” (Macc) 

Three Scriptural Signposts 
 

1. As we move towards the close of the annual liturgical cycle, the readings lead us to reflect upon end-time realities: last judgement, heaven, hell, reward, punishment, etc. In this regard, the first and third readings have three points in common: (a) they contain stories about hope in the afterlife; (b) there is mention of seven men; and, (c) there are indications about what the resurrection means and implies concretely. The two books of Maccabees describe the war of liberation which the Jews, led by Mattathias and his sons, waged and eventually won against the pagan, tyrant king of Syria. The desire of Antiochus Epiphanes IV (who reigned from 175-163 BC)—Hellenistic king of the Seleucid Empire—was to destroy the Jewish religion with the Temple and all that was dear to the Jews in order to Hellenize them. His attempts were thwarted by the heroism of the Maccabees who stood firm in their faith. Today’s passage describes the deep faith, courage and martyrdom of a mother and her seven sons during this persecution of the Jews who remained faithful to the Law despite threats, tortures and their murders. They were forced to consume pork—an abomination according to Jewish dietary stipulations— which they refused, and were killed. The story of the seven brothers provides evidence for the later development in Judaism of the hope for the resurrection from the dead. One of the brothers declares: “the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws” and another says, “One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him.” The Jewish hope was not merely the resuscitation of the body and prolongation of this earthly life but an entirely new mode of existence: a renewal. 

2. While the first reading reports a fact that is substantially historical, in the gospel passage, the Sadducees’ story about a woman’s seven husbands is fabricated in order to trap Jesus and show him in poor light. Of course, the Bible (Deut 25:5-10) does mention the ‘levirate marriage’—from the Latin ‘levir’ meaning brother or brother-in-law—whereby upon the death of a woman’s husband, his brother is expected to marry his brother’s wife in order to continue the family lineage. This caveat notwithstanding, it seems rather farfetched that a woman should marry seven brothers one after the other; stranger still is the question of the Sadducees: “In the resurrection, whose wife will the woman be?” (v.33). Confronted by this quaint question, Jesus makes two points to explain the resurrection. First, resurrection is not a prolongation of our present earthly life but it is an entirely new mode of life; and since in that new life there is no death, to provide for perpetuation of the human race is pointless. Second, far from making the resurrection seem absurd, the Pentateuch has an understanding of God that is fully consistent with such a hope in everlasting life. This is so because the Bible repeatedly talks about God as the God of Abraham, Isaac and Jacob even after their death—and so they must be alive!
 

3. Jesus seeks to explain to the Sadducees that God has been revealed basically as the God of Life and of all living beings. This Life is enhanced by God entering into relationship with human beings, a relationship that can never be destroyed—not even by death. Thus, after death, we shall rise and be “like angels” and “children of God” (v.36). Our resurrected bodies will be different from our earthly bodies with their sexual, procreative and other corporal instincts. This is well described by Paul (see 1 Cor 15:42-44) who speaks of an earthly, corruptible body which is “sown” and the imperishable, glorious “spiritual body” which rises from the dead and is incapable of dying any more. 

Linking the Psalm and Second Reading to the Theme

The responsorial psalm (17) echoes the martyr’s cry for vindication: “Lord, hear a cause that is just, pay heed to my cry.” Beginning with distress, the psalm ends in a note of confidence: “I shall see your face and be filled, when I awake, with the sight of your glory.” It’s unlikely that the psalmist refers to the resurrection when he says “when I awake.” However, seen in the context of the first reading, the verses seem to acquire a deeper meaning. The second reading, too, has a forward orientation since Paul reminds his community at Thessalonica that: “The Lord is faithful” and speaks of God “who loved us and gave us eternal comfort and good hope.” It is for us, then, to hold on to God’s promises with deep faith and fearlessness. 

Pope Francis’ View of Heaven [Homily at Domus Sanctae Marthae on April 27, 2018]:

“Christians must continue to remind themselves that ‘God is faithful’ and that He will fulfill his promise. Heaven will be that encounter, an encounter with the Lord who has gone there to prepare the place, the encounter with each one of us. And this gives us confidence; it makes trust grow .... May the Lord give us this awareness of being on a journey with this promise. May the Lord give us this grace: to look up and think: ‘The Lord is praying for me’.” 

A Contextual Concern:

Just as the Maccabees stood up for their faith and were persecuted in the pre-Christian era, there are many simple people in villages, nationwide, who give witness to Christ and are ‘faith-full’ Christians today despite trials and tribulations. 

A Point for Reflection:

Today, many people are skeptical about resurrection and the reality of heaven. G. B. Shaw reportedly remarked, “I like heaven for the climate, but prefer hell for the company!” Do people get a foretaste of heaven by the witness of our lives? Heaven is not only an ‘up there’ reality but a tangible ‘down here’ fact that we create for ourselves and others. 

In Lighter Vein:

After their death, a cardinal and a lawyer reached heaven. The cardinal was given a small room while the lawyer was assigned a huge suite with all luxuries. “Excuse me, St Peter,” clarified the lawyer, “Don’t you think that the cardinal deserves a much better room than mine?” Peter replied, “No, we have many cardinals here but you are our only lawyer.” 

“My husband is an angel,” said a young married woman to an older one. “You are lucky,” mumbled the older woman, “Mine is still alive!” We can never be sure who is in heaven. But, like those seven brave brothers, let’s make sure we get there. 

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Pharisaic merit versus Publican mercy 

30th Sunday of the Year – Cycle C – 27 October 2019
Readings: Sir 35:12-14, 16-18; 2 Tim 4:6-8, 16-18; Lk 18:9-14 

“God, be merciful to me, a sinner!” (Lk 18) 

Three Scriptural Signposts: 

1. The first reading from Sirach or Ecclesiasticus is chosen since it corresponds to, and complements, today’s Gospel passage. This passage is from ‘Biblical wisdom literature’ that deals with commonplace problems and commonsense truths dealing with Life. Today’s focus is on sincere prayer to God—who is both just and merciful to those who call on God’s name. There are a few striking statements in this passage that prepare us for the Gospel; for instance, God “will listen to the prayer of one who is wronged” (v.16) and “will not ignore the supplication of the orphan or the widow when she pours out her complaint” (v.17). In the Biblical tradition, God preferentially loves the poor, the anawim, marked by some ‘less’ which makes them weak and vulnerable. The widow is husbandless, the orphan, parentless, and the alien or stranger, friendless. God will unfailingly step in to protect, defend and specially love these sections of society. 

2. The gospel passage with the so-called ‘Parable of the Pharisee and the Publican’ (tax- collector) is only found in the gospel according to Luke, specially addressed to the poor and the weak whom God loves very much. The two ‘main characters’—Pharisee and tax collector—are not only two individuals but also represent two contrary orientations: the proud vs. the humble, ego-inflating vs. self-effacing, those boasting about their own merit vs. those begging for God’s mercy, respectively. Gauged from a purely legalistic and logical viewpoint, the Pharisees self-assessment is 100% true. He is, indeed, an extremely disciplined, scrupulous devotee who prays, fasts, and pays temple taxes, which everyone ought to be doing! In his own words, he is certainly “not like this tax collector.” What is problematic, however, is that the Pharisee’s praying is actually a form of ‘preying’ whereby he focuses not on God, but on himself—raising himself up and pushing others down—in order to assume a holier-than-thou aura, which makes him classify and condemn, differentiate and denigrate. He thanks God that: “I am not like other people” who all belong to some category: thieves, rogues, adulterers and tax-collectors (all sinners!) Basically, I am good, they are bad; I am pure, they, impure, and so on. 

3. Unlike Jesus’ other parables that are symbolic and often indicative of the end-times, this parable is simple and direct. Jesus gives a simple, unambiguous message: Be like the tax collector; who focuses not on his own merit (punya, in the Indic tradition) but rather on his sin (paap), and on the overwhelming wellspring of God’s mercy, which washes away each and every sin. Notably, just like the Pharisee, the tax collector is also very correct in his self-evaluation, for, he is undoubtedly a ‘sinner’ according to the moral standards of that time. By collecting all kinds of taxes and tolls from his own people, the Jews, lining his own pockets, and handing money over to the Roman government, he was betraying his people. Jews understandably hated tax collectors. Yet, his prayer, “God, be merciful to me, a sinner,” has the ring of true penitence and is a poignant plea for pardon. Here is someone totally dependent not on human merit but on God’s mercy and magnanimity. Jesus declares, “This man went home justified rather than the other” (v.14). 

Linking the Psalm and the 2nd Reading to the Theme:

In tune with the first reading, the responsorial psalm too is a wisdom psalm (34) with the response being: “This poor soul called; the Lord heard him” (v.6) wherein, from verses 11-22 the psalmist offers instructions very similar to the style of the wisdom teachers about the characteristics of the virtuous life. 
In the second reading taken from Paul’s 2nd letter to Timothy, Paul laments: “All have deserted me” referring to the Roman Christians who did not stand by him in his trials. But, he asserts: “The Lord stood by me” and knows for sure that he will attain “the crown of righteousness.” Paul, like the tax collector, is aware of his own sinfulness and his wasted years as persecutor of the Church. However, in this kind of ‘farewell speech’ to his beloved disciple, Timothy, he says: “My life is being poured out as a libation.” His life is his prayer: a libation of love. 

A Text from Tradition St Gregory of Palamas (c. 1296-1357):

“Thanksgiving for the benefits received from God is made acceptable by humility and not looking down on those who lack them. It is rendered unacceptable, however, by being conceited, as if those benefits resulted from our own efforts and knowledge, and by condemning those who have not received them. The Pharisee’s behaviour and words prove he was afflicted with both these diseases. He went up to the Temple to give thanks, not to make supplication and, like a wretched fool, mingled conceit and condemnation of others with his thanksgiving.” 

Two Points for Reflection: 

1. Commenting on this parable of the Pharisee and the Publican, a Guru remarked, “This world contains two types of people: Pharisees and Publicans.” Confused, the disciple asked, “How does one recognize the Pharisees?” The Guru explained: “Simple! They’re always the ones who always do the classifying!” Which type am I? Am I one to classify and condemn, divide and judge? 

2. ‘How’ and ‘Why’ do I pray? My prayer ought neither to become a public platform for self-glorification nor condemnation of others, but ought to always remain a means for entering into relationship with God so as to worship, seek mercy, and decipher God’s will. Mercy and grace are, after all, free gifts of God. In his pride and pomposity, the Pharisee would probably tell God, “O God, I’m so pure and perfect that I don’t require your mercy. I can manage on my own. You better thank me for being so good!” 

In Lighter Vein:

A bishop once knelt before the altar and in a display of humility repeated loudly, “I’m a sinner, Lord, have mercy on me!” Inspired by his example, the parish priest too knelt beside the bishop and cried out, “I’m a sinner, have mercy on me, Lord!” Unable to restrain himself, the simple sacristan too fell on his knees and cried, “I’m a sinner have mercy on me!” Seeing this, the bishop nudged the priest and pointing to the sacristan said, “Look who thinks he’s a sinner!” Holier-than-thou attitudes are often hallmarks of seemingly holy people. [End] 

Mass Missionaries: Baptized, Com-missioned and Sent! 

29th Sunday of the Year – Cycle C – 20 October 2019
Mission Sunday Readings: Isa 60:1-6; Rom 10:9-18; Mt 28:16-20 

“Go therefore and make disciples of all nations ....” (Mt) 

Being ‘Mission Sunday’ in this ‘Extraordinary Missionary Month’ of October 2019, it is but fitting that we develop the theme of ‘mission’ and ‘missionaries’—especially so in the context of India where these words are grossly used and misused nowadays. We reflect upon the special, supplementary readings for the ‘Mass for the Evangelization of Peoples’. 

Three Scriptural Signposts 

1. The Prophet Isaiah is trying to cheer up and instill hope in the exiled people by foretelling the glorious future of the new Jerusalem, which is yet to be rebuilt. Describing Jerusalem’s glory, he invites all people to congregate at this ‘city of God’s Light’. The first line of the reading: “Arise, shine; for your light has come!” coupled with words like glory, light, radiant and brightness convey end-of-the-tunnel brightness to an exiled people, wallowing in darkness, doom and despair. Seeing Jerusalem, “you will grow radiant, your heart throbbing and full!” (v.5). This divine radiance is, first and foremost, for the Chosen People; and then, it opens out as an invitation to all people, worldwide. All the nations—of the East and of the West—will come bringing expensive gifts to honour the God of Israel, the God of Life. Notably, this reading is also read on the feast of the Epiphany since it celebrates the manifestation or the ‘darshan’ of God’s Son to all peoples—symbolized by the wise ‘magi’ from the East! 

2. The gospel reading is the so-called ‘Great Commission’ of Christ to his disciples, which is the climax of the gospel according to Matthew. The event described here happens some days after the resurrection. The number ‘eleven’ is the count of disciples, minus Judas. The ‘mountain’ referred to is perhaps the mount from where he delivered his ‘sermon on the mount’ highlighting the ‘beatitudes’, which are the hallmarks of those who dare to be his disciples by following him. It is there that Jesus has proclaimed his new Law and also pronounced ‘blessings’ and ‘blessedness’ for those who swim against the consumeristic currents of the world. Though they now worship Jesus as ‘Lord’, some still doubt since he appears to them with a ‘glorious, risen body’—a pneumatikon. This failure to recognize the crucified-risen Christ is typical of all the post-resurrection apparitions. Jesus declares: “All authority has been given to me” ..... Here, he reveals his supreme lordship over all of creation, which was promised to the ‘Son of man’ as foretold by Daniel (7:13-14). This same supreme power and authority, Jesus now delegates to his apostles; and, through them, down to all his disciples, including you and me! Here, the command is not to go exclusively to the Jews—believed to be the ‘chosen people’—but to all people in all the nations. 

3. It is important to stress the Trinitarian dimension of the baptism that Jesus is referring to; for, it is not some grace which we, the church and its ministers, dispense to all the faithful but it is the Triune God alone who is the Source of all baptisms and also the Source of all 

missions and ministries in the Church. That’s why we can break up the word Commission into ‘com’ + ‘mission’: a mission ‘with’ [God]. Our mission is not something we carry out in isolation and with our own power, but ‘with’ God, with Christ, and with the Holy Spirit. This incorporation into the Blessed Trinity is the wellspring of our strength as missionaries. To baptize someone in the name of Father, Son and Spirit means to surrender ownership, belongingness and trusteeship to God, and God alone. This makes the theme of this extraordinary missionary month—namely, ‘Baptized and Sent ...’ even more meaningful, powerful and personally binding on every Christian. One who is baptized is necessarily sent, and one who is sent must necessarily remind all believers of their baptism—their being soaked, or dipped, or dyed, with Trinitarian colour! Each baptized one is an anointed one, ready for mission! The “Remember, I am with you” is reminiscent of the Great ‘I AM’ given to all prophets from Moses onwards (Ex 3:14). 

Linking the 2nd Reading to the Mission Theme:

The reading clearly speaks of the need for faith, as well as the need to preach the Gospel. Paul says succinctly (vv.13-15): 

Everyone who calls on the name of the Lord shall be saved. But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? And how are they to proclaim him unless they are sent? We come once again to the word ‘sent’ Quoting Isa 52:7, Paul says, “How beautiful [upon the mountains] are the feet of the messenger who brings Good News”. 

The Psalm (96) Reiterates the Theme:

with the response, “Proclaim the wonders of the Lord among all the peoples”. The gospel is good news for all; and all Christians are missionaries. 

Two Contextual Concerns:

The Misunderstood ‘Missionary’: While being a theologically and scripturally rich concept, the word ‘mission’ and ‘missionary’ is purposely being misused and abused by those in power in India to identify and label Christian priests, pastors and catechists as those who ‘forcibly convert’ others to Christianity by unfair and coercive means. It is vital to continue using this term within the church, but to be careful about its public nuances. The ‘Mass Mission’: The word ‘Mass’ comes from the Latin ‘Missa’, which means sent, dismissed, go forth! There’s need to make everyone aware that whoever comes to celebrate the Mass is necessarily a ‘missionary’: one sent! In this sense the Mass is never over, never ended. It is always a pilgrim process-in-progress where the whole anointed and baptized Body of Christ, the Church, comes in to be nourished at the Table of the Word (readings, gospel, homily) and to be fed at the Table of the Bread (offertory, consecration, communion) in order to be faithful to our call as ‘Mass-missionaries’. 

From Pope Francis’ Message for Mission Sunday 2019:

“The missionary mandate touches us personally: I am a mission, always; you are a mission, always; every baptized man and woman is a mission. People in love never stand still: they are drawn out of themselves; they are attracted and attract others in turn; they give themselves to others and build relationships that are life- giving. As far as God’s love is concerned, no one is useless or insignificant. Each of us is a mission to the world, for each of us is the fruit of God’s love.” 

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Be grateful, give thanks! 

28th Sunday of the Year – Cycle C – 13 October 2019
Readings: 2 Kings 5:14-17; 2 Tim 2:8-13; Lk 17:11-19 

"It seems that no one has come back to give praise to God, except this foreigner" (Lk) 

Three Scriptural Signposts

Two of today‘s readings—the first and the third—describe so-called pagan lepers‘ being grateful to God for their healing and cleansing. Therefore, the theme we can dwell on today is Thanksgiving and gratitude. 

1. The first reading describes a healing miracle wrought by Elisha, the first of the great prophets of Israel after the separation of Israel from Judah. Prophet Elisha lived during the reign of King Achab (869-850) and was revered for the many miracles he worked. Today‘s reading describes the healing of Namaan, a pagan army-commander of the King of Aram, who is struck with leprosy. Namaan is advised by a slave-girl from Israel to go to Prophet Elisha for healing. Elisha advises him to bathe in the River Jordan. Infuriated at the suggestion to bathe in a small river called  'Jordan' when there are bigger and better rivers back home, Namaan turns homeward. But his servants persuade him to believe in Elisha's God. Miraculously, Namaan is healed and ―"returned to the man of God, he and all his company" (v.15). Deeply grateful for this cure, he begs Elisha to accept gifts. Elisha refuses. Finally, Namaan requests Elisha to allow him to carry back ―"two mule-loads of earth" to so-called 'pagan territory'. Interestingly, in those times, pagans believed that gods thrived only on native soil. So Namaan thought that Yahweh, Israel‘s God, would only survive on Israelite soil. Thus, he requested Elisha to permit him the two mule-loads of earth to build a sanctuary for Yahweh on Israel‘s soil transported to pagan territory! Besides teaching us about gratitude and thanksgiving, this story reminds us that God‘s salvific plans break all boundaries built by all  'chosen people'. 

2. The gospel passage contains the well-known story of the  'ten lepers'. In Jesus' day, medical knowledge was very primal and primitive. Thus, any skin disease would randomly be labeled as  'leprosy' and the one suffering such a disease would be immediately ostracized. In any case, leprosy was regarded as a most cursed and dreaded disease. Mosaic Law legislated that lepers be segregated on the margins of society, and, in case of cure, be certified to that effect by temple priests (see Leviticus chapters 13–14). That‘s why Jesus says to the ten lepers: ―"Go and show yourselves to the priests" (v.14). In this episode, the Samaritan leper was doubly  'untouchable': being leper-and-pagan. But, when cured, it is only he who returns to thank Jesus and praise God. 

3. Tying up the first and third readings with the theme of gratitude and thanksgiving, we note that it is not the 'insider' or the believer who is grateful and thankful but a so-called 'pagan-outsider' and 'Samaritan'. At the start of the passage, all the ten lepers seem to beg of Jesus: ―Jesus, Master, have mercy on us!‖ (v.13); but only one returns after being healed. Though God has no need of our praise and thanksgiving, yet, Jesus asks: ―"Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?" This story can also be called  the grateful Samaritan 'leper' since only he had the decency to return, praise and thank God. 

Linking the Second Reading to the Theme

Apostle Paul exhorts his disciple and convert, Timothy, to be faithful in proclaiming the Good News entrusted to them. Last week‘s passage spoke of faith as a ―"treasure to be guarded" and this week Paul tells Timothy to ―"Remember Jesus Christ ...!" The core of the gospel is Christ‘s death-and-resurrection. This  'com-memoration' or  'joint remembering' of the paschal mystery is what individual Christians and Christian communities should be grateful and thankful for. Even in chains and in prison, Paul sees Jesus as reason for joyful, grateful and thankful celebration. 

Two Texts from Catholic Tradition

Leo, the Great (400-461): ―"I entreat you, beloved, let those words of the Saviour touch your hearts, Who, when by the power of His mercy He had cleansed ten lepers, said that only one of them all had returned to give thanks Luke 17:18; meaning, without doubt that, though the ungrateful ones had gained soundness of body, yet their failure in this godly duty arose from ungodliness of heart. And therefore, dearly-beloved, that this brand of ingratitude may not be applied to you, return to the Lord, remembering the marvels which He has deigned to perform among us." [From his sermon n.84]. 

Pope Francis (On October 9, 2016, during the Extraordinary Year of Mercy): "To be able to offer thanks, to be able to praise the Lord for what he has done for us: this is important! So we can ask ourselves: Are we capable of saying  'Thank you‘? How many times do we say 'Thank you‘ in our family, our community, and in the Church? How many times do we say 'Thank you' to those who help us, to those close to us, to those who accompany us through life? Often we take everything for granted! This also happens with God. It is easy to approach the Lord to ask for something, but to return and give thanks... ?" 

Reflection on the Word ‘Eucharist’ and ‘Grace’

The word 'Eucharist' comes from the Greek Eucharistein meaning  'to thank'. Isn‘t the Eucharist the supreme thanksgiving for all that God is and does? Moreover, the word 'thanks' in many languages—dhanyavad, grazie, gracias and nandri, for instance—all have to do with graces, goodness, blessings. Indeed, when I say 'Thanks' to someone, I am actually saying: "You‘re a blessing to me!" That also explains our grace‘ before/after meals. 

We know from catechism classes that the four traditional purposes of prayer are thanksgiving, adoration, petition and contrition. Sadly, like the nine ungrateful lepers, our prayers are often solely petitionary or penitentiary: "Jesus, Master take pity on us!" But, what about thanksgiving and adoration? How often do I say, "Thanks, Jesus!" and "Glory to God"? 

In Lighter Vein:

Little Amali was going to a friend‘s party. Her mummy advised her to be good and say "thanks!" to her friend's parents after the party. When Amali returned, mummy asked: "Did you say  'thanks' to Aunty?" Amali replied, "No! The girl before me said 'thanks' and Aunty said, 'don‘t mention!' and so I didn't!" God always says, ―Don‘t mention!‖ to us even before we think of saying  'thanks'. But, wouldn‘t it be good if we continuously and consciously say, "Thanks, Lord!"? Let‘s be grateful for everything .... like the two 'pagan' lepers. [End] 

Lord, increase my faith!

27th Sunday of the Year – Cycle C – 6 Oct. 2019—[1st Sunday of Extraord. Missionary Month]

Readings: Hab 1:2-3; 2:2-4; 2 Tim 1:6-8, 13-14; Lk 17:5-10

“The apostles said to the Lord, ‘Increase our faith.’” (Lk 17:5)

Three Scriptural Signposts:

1. Since this is the first Sunday of the ‘Extraordinary Missionary Month’, it would be apt not only to reflect upon the main theme of today’s readings, namely, faith leading to service, but also to connect it to our ‘missionary service’. Each of the three readings points to one dimension of faith, which, taken in tandem, tell us about the demands of mission and the commitment needed by all of us who are called to be ‘missionaries’. In the first reading Habakkuk—who wrote about 600 B.C. a little before the Babylonian invasion of Judah and the siege of the city of Jerusalem—complains to Yahweh. Things couldn’t have been worse since, first, the Assyrians, and then the Babylonians, ravaged their territories. Besides these ‘external enemies’ there are the ‘internal’ ones, who are even worse. The kings had turned away from God and were worshipping idols, with the people following them. Moreover, the rich were trampling over the poor, leading to economic inequality and social unrest. Amidst the darkness and doom, Habakkuk pleads: “How long, Lord, am I to cry for help while you will not listen?” He is given Yahweh’s answer: God will intervene but in God’s way, God’s time. The last punchline is lovely: “The upright wo/man will live by her/his faith!” The nuance of ‘faith’ here (‘emunah) is ‘steadfast loyalty’—i.e., obeying God’s word even when it pays no dividends and when one endures many difficulties. 

2.During the previous three Sundays we heard Paul instructing his disciple, Timothy, to guide the community under his care. In today’s second reading, Paul specifically advises him to “fan into a flame the gift that God has given you.” This letter is written around the year 66 or 67 AD, while Paul is spending his second and final term in a prison in Rome, nearing his impending death. Undaunted by his captivity and courageous to the core, Paul reminds Timothy: “God did not give us a spirit of cowardice, but rather a spirit of power and of love and of self-discipline.” Paul refers to the gifts and charisms of the Holy Spirit, most fundamental among which is ‘faith’. Timothy is exhorted to fan/foster the faith and to give witness to it even at the cost of enduring great hardships. It is important to note that the Holy Spirit is not simply an external force poured out upon us from ‘above’, so to say, but is an internal power and protector “living in us” (v.14): The Divine Indweller!

3.Today’s gospel passage contains exhortations about (a) faith, and, (b) service. The apostles’ plea: “Increase our faith” (v.5) comes immediately after Jesus’ warning to beware of temptations to faith. The apostles must have realized that Jesus had unwavering faith in his Abba. When Jesus tells us that faith can move mulberry trees and mountains (Mt 21:21; Mk 11:23), he doesn’t expect us to go around commanding trees to be uprooted and mountains to be levelled. However, Jesus does expect us to allow God to make the impossible possible—with our cooperation, of course! The gospel’s second parable is related to the first since it warns the disciples against supposing that faith, and service to God whereby faith is expressed, must be rewarded. Jesus says: “When you’ve done all you have been told to do, say, ‘We are unworthy servants; we have only done what was our duty’!” Why should a servant expect gratitude and gifts when he is being paid wages? In Jesus’ time, masters owned their slaves just as one would own goods. Hence, there was no question of gratitude; the slave was obliged to slog from morn to night. So must it be for us, God’s servants, who must devote our whole being to serving God, and God’s people. 

Two Tidbits from Tradition in 1919 and 2019:

Benedict XV, in Maximum Illud, Nov. 30, 1919 [n.41]: “As we look into the future, we seem to hear the Lord’s voice, urging us to “Launch out into the deep water” (Lk 5:4), as He urged Peter long ago. Our paternal charity spurs us to the work of leading into His welcoming arms the multitudes now living with us in this world. For the Church is sustained by the Spirit of God, and under the influence of this Spirit she remains always strong and vigorous. Then too, the work of the thousands of apostolic men (sic) who have labored in the past and are laboring now to promote her growth cannot fail to have its effect. Their example will attract numerous others to imitate them, and to go out, supported by the generosity and devotion of the good Christian people, to reap for Christ a rich harvest of souls.”

Pope Francis, in his Message announcing the ‘Extraordinary Missionary Month’: “Dear brothers and sisters, for the month of October 2019, I have asked that the whole Church revive her missionary awareness and commitment as we commemorate the centenary of the Apostolic Letter Maximum Illud of Pope Benedict XV (30 Nov. 1919). Its farsighted and prophetic vision of the apostolate has made me realize once again the importance of renewing the Church’s missionary commitment and giving fresh evangelical impulse to her work of preaching and bringing to the world the salvation of Jesus Christ, who died and rose again. The title of the present message is the same as that of October’s Missionary Month: Baptized and Sent: The Church of Christ on Mission in the World. Celebrating this month will help us first to rediscover the missionary dimension of our faith in Jesus Christ, a faith graciously bestowed on us in baptism. Our filial relationship with God is not something simply private, but always in relation to the Church.” 

In Lighter Vein:

Cynical Cyril once read today’s gospel where Jesus says, “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.” Itching to test God, one night just before sleeping, he gazed out of the window and ordered a tree, “Be uprooted and planted in the sea!” Then he fell asleep. Next morn, he saw the tree still standing there. “I already knew that this would happen!” grumbled Cyril, whose faith wasn’t likely to move anything—not even himself, leave alone trees and mountains!

A True Story of Faith in Oneself:

Dasharath Manjhi—known as ‘Mountain Man’—lost his wife, Falguni Devi, on the way to hospital since circumventing a mountain took 6 hours and they couldn’t reach hospital on time. Dasharath’s love for his wife made him slog singlehandedly with hammer and chisel for 22 long years to break open a mountain passage 360-feet-long, 30-feet-wide and 25-feet-high that now enables villagers to reach the faraway hospital in less than an hour. Manjhi’s labour of love reduces the distance between Atri and Wazirganj from 55 kms to 10 kms! 

Do you have faith in yourself? In others? In God? In mother nature? If not, let’s pray, “Lord, increase my/our faith!” 

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