Presenting ourselves as purified offerings 

The Presentation of The Lord — Sunday, February 2, 2020 Readings: 

Mal 3:1-4; Heb 2:14-18; Lk 2:22-40 

“He will refine them like gold and silver and ... make the offering to the Lord” (Mal) 

Note: Today, we not only celebrate the Presentation of Our Lord Jesus in the Temple, but also the ‘Day of 

Consecrated Life’. Thus, our focus could be on the presenting of oneself to God, anew. 

Three Scriptural Signposts: 

1. Forty days after the celebration of the Nativity of our Lord, we celebrate the feast of the presentation of Jesus in the Temple. The liturgy suggests that we go in procession into the church carrying lighted candles—symbolizing not only our welcoming of Christ, who, today’s gospel tells us is “a light for revelation to the Gentiles” (Lk 2:32), but also as symbols of ourselves, the little lamps who seek to spread this Light of Christ to dispel the darkness that envelopes our world, today. Hence, the feast is also popularly called ‘Candlemas Day’. The ‘purification’ referred to in the gospel has its origins in the mandates of Mosaic Law that held a woman who gave birth to a child to be “ceremonially unclean” and in need of purification (see Lev 12:1-8). Ever faithful to the Law, and not being affluent enough to afford a sheep as offering, Mary and Joseph offer up simply “a pair of turtledoves or two pigeons” (Lev 12:8; Lk 2:24). This is one more tiresome journey that the young couple make to Jerusalem after the difficulties of Jesus’ birth at Bethlehem. It is also ironical that the purest virgin-mother, Mary, has to associate herself with a purificatory rite. Nonetheless, this can also be seen as prefiguration of Jesus’ baptism in the River Jordan in solidarity with the sinners who he has come to save. Be that as it may, the presence of God’s Spirit in this young couple of Nazareth is also seen in the lives and missions two other Spirit-filled, yet, aged prophets: Simeon and Anna. 

2. The role of the Holy Spirit is central in the revelations of Simeon as is seen in the repeated mention of the Spirit’s role (vv.25,26,27) in Simeon’s prophesying that Jesus will be the Saviour not only of Israel but of all peoples and all nations. Simeon’s prophetic hymn— also known as the Nunc Dimittis, literally “now, you dismiss” (from Lk 2:29)—predicts not only Jesus’ future but also that of Mary, his mother. Simeon tells Mary, “This child is destined for the falling and the rising of many in Israel ... and, a sword will pierce your own soul too.” This prediction about Mary, the mother of sorrows, will be fulfilled in her caring for and commitment to her son, Jesus, throughout his childhood, life, passion, crucifixion, death and burial. Anna too, a widow-prophetess of profound prayer and fasting, praises God for the forthcoming redemption that the Christ-child will bring. 

3. The first reading from Prophet Malachi—that in Hebrew literally means ‘my messenger’— speaks of God’s ‘messenger’ or ‘angel’ or God Himself who will come to purify the priests who are guilty of many abuses and aberrations especially with regard to their offerings, sacrifices and covenantal customs. The corruption of the priesthood is mentioned in a preceding passage (see Mal 1:6–2:9), which calls for their purification. Therefore, two images of purification are presented: “like a refiner’s fire and like fullers’ soap” (v.2). 

When people would bring a lump of gold or silver to the refiner, he would use fire to burn off the dross and purify the precious metal. Likewise, people would bring their wool to the fuller who would use soap to clean the wool and remove the impurities so that what is left is pure wool. Christian Tradition finds the fulfillment of this prophesy in: [1] the sending of John the Baptist (the messenger); [2] the incarnation – Yahweh coming in the person of Christ to his temple; and [3] the Eucharist, identified by the early Church Fathers as the ‘perfect offering’. God becomes incarnate in Jesus so as to refine us to become pure offerings in God’s service. 

Linking the Second Reading and the Psalm to the Theme: 

• The second reading from the Letter to the Hebrews reiterates the theme of the incarnation: Christ “becomes completely like his brothers and sisters so that he could be a compassionate and trustworthy high priest.” Christ’s consecration is very different from the Levitical priesthood wherein the ‘consecrated’ priests are ‘set apart’ from the people. Christ’s priesthood makes him ‘a part’ of his people for two reasons: (a) to destroy death and save us from sin, (b) to identify fully with us, human beings, and offer us up to God. 

• The responsorial psalm (24) is one of the entrance psalms composed for the processional entry of the king into the temple. This psalm fits in with today’s feast wherein we commemorate the entry of Jesus, King of kings, into the Temple. 

Light from Catholic Tradition:

Three Reasons of St John Paul II for instituting the ‘Day for Consecrated Life’ in 1997: “First, it answers the intimate need to praise the Lord and thank him for the great gift of consecrated life, which enriches and gladdens the Christian community by the multiplicity of its charisms and by the edifying fruits of so many lives totally given to the cause of the kingdom. Second, this day is intended to promote a knowledge of and esteem for the consecrated life by the People of God. Third, consecrated persons are invited to celebrate the marvels that the Lord has accomplished in them, to discover by a more illumined faith the rays of divine beauty spread by the Spirit in their way of life, and to acquire a more vivid consciousness of their irreplaceable mission in the Church and in the world”. 

Appropriate Story:

A member of a Bible Study Group was puzzled about what a line from today’s first reading revealed about God, who “will sit as a refiner and purifier of silver” (Mal 3.3). So, she went to a silversmith’s shop and watched him work. He held a piece of silver over the fire and explained: “To refine silver, one must hold the silver where the flames are hottest so as to burn away all impurities.” The woman thought about God holding us in such a hot spot. She then asked the silversmith: “Must you sit in front of the fire the whole time while the silver is being refined?” The silversmith said, “Yes, and I keep my eyes on the silver the whole time, since if it is kept too long in the flames, it will be destroyed.” The woman then asked: “How do you know when the silver is fully refined?” He answered, “That’s easy! When I see my image in it!” 

Reflection:

St Paul writes: “Present your bodies as a living sacrifice, holy and acceptable to the God” (Rom 12:1). May the fire of the Holy Spirit burn out all traces of sin, selfishness and pride so that we may offer up ourselves anew for the service of God and for all people. 

Dyed with Christ colour to die with Christ 

The Baptism of Our Lord – January 12, 2020 Readings:

Isa 42:1-4, 6-7; Acts 10:34-38; Mt 3:13-17 

“The Spirit of God descended like a dove ..., a voice from heaven said, ‘This is my son’” (Mt) 

Prologue: The commemoration of Jesus’ Baptism ought to remind each of us of our own baptism. Though most of us have been baptized as infants, yet, it is vital to be aware that our first and foundational identity as ‘Christians’ comes from us being ‘baptized’ and ‘anointed’ in Christ. This demands that each of us, Christians, emulates Jesus in all He is, He says, He does. 

Three Scriptural Signposts: 

1. In the second part of the Book of Isaiah (from chs 40-55, often called ‘Deutero-Isaiah’), there are four ‘Servant songs’ which have descriptions of a future envoy of God who will have the characteristics of prophet, priest and king, and will be ready to suffer and die for his people. Today’s passage is from the first of these four oracles that mirror the Messiah. God’s servant is God’s Messiah, a chosen one, Spirit-filled, and one in whom “God delights”. In the First Testament, the spirit of God was bestowed upon prophets, priests and kings. Though this servant will be powerful, he will be humble and gentle in accomplishing his God-given mission, which will be to “bring forth justice”. There is also foretelling that this servant will be “a covenant to the people, a light to the nations” (v.6). Scripture scholars see Isaiah’s “I have put my Spirit upon him” (v.1) and Jesus’ baptism in today’s gospel passage with “God’s Spirit descending like a dove and alighting on him” (v.16) as parallels. From this they conclude that Matthew ‘dyes’ Jesus, the Messiah, with Isaiah’s ‘Servant colour’ before unfolding his new, covenantal mission. 

2. While the first reading describes the ‘suffering servant’ as being invested with the power of God’s Spirit, the gospel reading describes the actual event of the Messiah being baptized and empowered with the Spirit some five centuries later. Note that the baptism which John ministered to those who came to the River Jordan was one for repentance of sins. In other words, all those who lined up at the banks of the Jordan were sinners needing repentance. The external sign of being washed by water was indicative of their inner repentance and spiritual cleansing. By sharp contrast, Jesus was the sinless one who really had no need of any baptism. Nonetheless, by standing in line with sinners, he symbolically shows that he is in solidarity with them. Moreover, as mentioned in Matthew’s gospel, he will be fulfilling what was told to his foster-father, Joseph: “he [Jesus] will save his people from their sins” (1:21). Knowing that his cousin Jesus is the holy, sinless one come from God, John would have prevented him, saying: “I need to be baptized by you; and do you come to me?” (v.14). Jesus’ answer, “Let it be so now; for it is proper for us in this way to fulfill all righteousness” (v.15) is indicative of what Paul says of Jesus’ role as reconciler (2 Cor 5:21): “For our sake God made him [Jesus] to be sin who knew no sin, so that in him we might become the righteousness of God.” 

3. The English ‘baptism’ is derived from the Greek, baptizo, meaning, ‘dyeing’ or ‘dipping’. As Jesus “came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him” (v.16). Mention of ‘heavens opening’ is the result of a three-tier worldview of heavens being ‘up there’, earth being ‘around here’ and Hades/hell being below us: the ‘underworld’. This small detail of ‘heavens opened’ appears only twice earlier in the Bible, i.e., at Ezekiel’s call to his prophetic mission (Ezek 1:1) and announcing the advent of the Messiah (Isa 64:1). The anointing with the Spirit indicates that the time is ripe for Jesus to begin his ministry. In the Bible, the Spirit is given to empower those entrusted with a mission (see Judges 3:10; 6:34; Num 11:25, etc.). Unlike the baptism narratives in Mark and Luke, Matthew’s gospel lays greater stress on Jesus’ baptism. He comes to the river in order to be baptized and insists on being baptized despite John’s protestations. By undergoing John’s baptism, the Jesus of Matthew’s gospel kills two birds with one stone: first, he does what a good Jew was required to do and fulfills the Law by stating that “we should do all that righteousness demands” (v.15), and second, Jesus is shown as integral to, and inaugurator of, the new messianic community by standing with repentant sinners. The voice: “This is my Son, the Beloved; with whom I am well pleased” (v.17) heard by all is the stamp of divine authorization that differentiates Jesus from the others baptized. 

Linking the 2nd Reading to the ‘Dyeing’ Baptismal Theme:

This reading from the ‘Acts of the Apostles’ contains Peter’s speech, wherein he refers to Jesus’ baptism and anointing with the Spirit. Interestingly, Peter’s speech in today’s passage is the outcome of an experience (see Acts ch. 10) he has with a so-called pagan-centurion, Cornelius. Peter has a dream about being asked to eat the flesh of animals whom he, a good Jew, was not supposed to eat. But God tells him to eat; and he hears the voice saying, “What God has made clean, you must not call profane” (10:15). This ‘dream-experience’ makes Peter to re-examine his original belief that only Jews can follow the Way of Christ. He baptizes Cornelius. In this passage (vv.34-38), he proclaims: “Jesus Christ is Lord of all!” (v.36). Indeed, if Jesus is Lord of all, then his Body-Church must strive to save all women and men. Our baptism or ‘dyeing’ is truly ‘catholic’ – literally meaning ‘universal’ – precisely because it opens us out to all peoples and responds to all problems. 

Three Texts from Church Tradition:

St Ireneus (c.130-202) in ‘The Demonstration of the Apostolic Preaching’: “Remember that we have received baptism for the remission of sins in the name of God the Father and in the name of Christ, the Son of God, who was incarnate, died and rose again, and in the Holy Spirit of God. This baptism is the seal of eternal life and the new birth unto God that we should no longer be the children of mortal men but of the eternal and perpetual God.” St Cyprian (c. 200–258) in ‘Treatise’ 10:14: “Let us, then, who in baptism have both died and been buried in respect of the carnal sins of the old person, who have risen again with Christ in the heavenly regeneration, both think upon and do the things which are Christ’s, even as the same apostle again teaches and counsels, saying: “The first man is of the dust of the earth; the second man is from heaven” (Treatise 10.14). Pope Francis (on baptism): “Let the grace of your baptism bear fruit in a path of holiness. Let everything be open to God; turn to God in every situation. Do not be dismayed, for the power of the Holy Spirit enables you to do this, and holiness, in the end, is the fruit of the Holy Spirit in your life.” REFLECTION: Are we striving with help from the Spirit to live a life of holiness, love, service?

Strengthen weak hands and feeble knees 

Third Sunday of Advent – Cycle A – December 15, 2019 

Isa 35:1-6,10; Jam 5:7-10; Mt 11:2-11 

“Strengthen the weak hands, and make firm the feeble knees” (Isa 35:3) 

Three Scriptural Signposts:

The 3rd Sunday of Advent is ‘Gaudete Sunday’ loosely translated as ‘Joyful Sunday’—signaling the halfway mark of the Advent season—echoed in the ‘Entrance Antiphon’: “Rejoice in the Lord always; again, I say, rejoice! Indeed, the Lord is near” (Phil 4:4-5). The liturgical colour is rose. 

1. Isaiah’s prophecy in the first reading is reminiscent of the Exodus, which took place some thirteen centuries before the Christ event. Though sounding like the entry into the promised land, it rather describes the end of and exit from Babylonian Exile and the rebuilding of broken lives six centuries before Christ’s birth. Through their infidelity, indolence and idolatry, the Israelites had lost their communitarian identity and their freedom and bore the trials and torments of the Exile. Nonetheless, by using King Cyrus—who had captured Babylon and set the Jews free—God was giving them a new lease of life. This liberation from Babylonian slavery would be such a great source of joy that “the wilderness [which separates Babylon from Jerusalem] and the dry land shall be glad.” The prophet’s words resound with hope and joy. The exhortation: “Strengthen the weak hands, and make firm the feeble knees; say to those who are of a fearful heart, ‘Be strong, do not fear!’” breathe hope amidst hopelessness and instill courage in the fearful. This is prophetic assurance that God’s Hand will be upon the people. With the coming of the Messiah, the power of God’s Hand will be tangible and visible when “the eyes of the blind shall be opened, the ears of the deaf unsealed, the lame will leap and the dumb sing for joy” (vv.5-6). There is also mention that “the ransomed of the Lord shall return ...”. Though this was partially fulfilled in 538 BC with the ‘return’ from Exile, this will more fully be understood with the advent of the Messiah. Indeed, all these ‘signs’ point to Messianic power and presence. 

2. The Gospel narrative opens with the imprisoned John the Baptist asking his disciples to make inquiries about Jesus. The query is strange: “Are you the one who is to come, or do we wait for someone else?” Did John suddenly develop doubts about Jesus’ identity? There could be a couple of explanations for this. First, the reports that the imprisoned John got from his disciples that Jesus was a gentle, merciful and loving person, might not have fitted with his previous prediction of a judgmental, punishing, “throwing into the fire” kind of messiah (see Mt 3:7-12). So, probably confused about this misfit between his perception of Jesus and the ‘real’ Jesus, he must have wanted to clarify for himself whether Jesus was, indeed, the promised one. Second, it is also possible that Matthew the Evangelist wants to evoke in Jesus’ disciples (i.e., us, today), an answer to John’s question, “Do we believe that Jesus is the Messiah, or do we seek another?” The ball is in our court, so to say. 

3. To John’s apparent questioning, Jesus reiterates Isaiah’s Messianic prophecy of the first reading about restoring sight to the blind, making the lame walk and raising the dead to life. Jesus’ answer also reiterates other prophecies of the Messiah (see Isa 61:1-2), which 

Jesus himself proclaims in his visit to the synagogue at Nazareth (Lk 4:16-19). The miracles Jesus mentions are not meant to be ‘proof’ of his Messianic mission but ‘signs’ that call for discernment, decision and discipleship. Those who wish to be his disciples must know that he is ‘different’ from all their preconceived ideas of ‘who’ the Messiah should be. He will be merciful, not judgmental and vengeful. Jesus then praises his cousin, John, for his life of mortification, insistence upon truth, and thirst for justice. However, in the same breath Jesus says that a new era has dawned in Him. Great as he was, John the Baptist was the last prophet of the First Testament and the herald of He who was to come: Jesus! Now, in and through Jesus, God’s Reign was inaugurated .... and, even the “least in the kingdom of heaven” would, in a way, be greater than John. 

Linking the Second Reading to the Theme:

One must not mistakenly think that Advent is a time of preparation for only the Incarnation and the birth of Our Lord. It is not. Advent also points out to Jesus’ ‘second coming’ as the Letter of St. James indicates. James gives us the example of a farmer who must wait patiently for the rains. But, not without soiling his hands with hard work! While the Lord’s ‘coming’ is pure gift and unmerited grace, there’s need for human toil, preparation and great patience. Indeed, God’s Hand works in tandem with the farmer’s hands to produce a hundredfold harvest. 

Today’s responsorial psalm is the first of the set of five ‘Hallelujah Psalms’ (Pss 146-150) that concludes the Book of Psalms. God is praised because God is trustworthy. God’s Hand is once again seen in ‘signs’ like executing justice for the oppressed, feeding the hungry, setting prisoners free, and protecting sojourners, widows, orphans. The refrain pleads, “Come, Lord, and save us!” 

An Appropriate Anecdote:

Little Miriam and her daddy were crossing a narrow bridge over a river. Fearing for his child, Miriam’s daddy said to her, “Sweetheart, please hold my hand so that you don’t fall into the river.” Miriam said, “No, daddy! You hold my hand.” Puzzled, her father asked: “What’s the difference?” “There’s a big difference,” replied Miriam. “If I hold your hand and something happens to me, I may let go of your hand. But if you hold my hand, I’m sure that no matter what happens, you’ll never let go of my hand.” Like Miriam, the Israelites rested safe and secure in God’s Hands. God’s Hand—and their helping hands—signified hope. 

In Lighter Vein:

In olden days when pulpits were used for homilies, a newly ordained priest was preaching his first sermons in an old church during Advent. Nervous and trembling—with ‘weak hands and feeble knees’, so to say—he muttered: “Behold! I come ....” Sadly, his mind went blank .... Undaunted, shaking the railing of the pulpit, he said more forcefully, “Behold! I come ....” No use. His mind remained blank. A third time, banging on the railing, he cried out: “Behold! I come ...” Unfortunately, the railing gave way and he found himself in the lap of an old lady and apologized profusely. She said, “It’s alright, Father! You warned me thrice about coming ...” 

Reflection:

The theme of hope threads together all three readings. But, though the fulfillment of hope ultimately rests in God’s Hand, we must prepare for Christ’s coming by doing two things: (a) trusting in God and heeding Jesus’ words, “happy is the one who does not lose faith in me” (Mt 11:6); (b) being a ‘hand of God’ in strengthening the weak hands and feeble knees of others, today. 

********** 

Temples built by toil & for testimony

33rd Sunday of the Year – Cycle C – 17 November 2007         

Readings: Mal 4:1-2a; 2 Thess 3:7-12; Lk 21:5-19 – 

“Your endurance will win you your lives” (Lk)

Three Significant Signposts:

1. Approaching the dusk of the 3rd (Year C) liturgical season, the readings sound more sombre and point towards the end-times, so as to set us reflecting on what’s important and everlasting in our lives, and what’s not. The gospel reading has the Temple of Jerusalem as its context; and so we could focus our attention on how we live our lives since we are created in God’s image and likeness and are ‘temples of the Holy Spirit’. Prophet Malachi—whose name in Hebrew means ‘God’s messenger’—calls his people to walk along the paths of righteousness. He preached around the year 450 BC to the Babylonian exiles who had returned from enduring harrowing experiences on alien soil. Thus, although one would expect them to live better, repentant lives, they were once again wayward in their dealings with God and their fellow human beings. Consequently, in the light of the future coming of the Day of the Lord, Malachi’s message is both, one of caution and of consolation. On the one hand, he cautions evildoers who foolishly live arrogant, selfish lives—they will be burned like stubble; and, on the other hand, he consoles the righteous who live in holy fear of God—they will experience the warmth of God’s love since, “the sun of righteousness will shine with healing in its rays.”

2. The Gospel passage begins with the believers marveling at the mighty, magnificent Temple of Jerusalem, which was the centre of Jewish worship. Greatly esteemed as a visible, worthy dwelling place of the invisible, eternal God, it stood sturdy, imposing, indestructible and almost timeless like the God believed to inhabit it. However, Jesus puts things in right perspective and distinguishes between means and ends, temporal and eternal, destructible and indestructible. Of the Temple, he predicts, “the days will come when not one stone will be left upon another; all will be thrown down” (v.6). Let’s remember that such a malediction from Jesus’ mouth would be quite shocking for his hearers since it took Herod 50 years to renovate the Temple to its original glory as built by King Solomon five centuries earlier. Begun in the year 26 B.C., the renovation had just been completed when Jesus’ disciples and other devotees express great awe at the impressive stonework. However, Jesus was not imagining things when he spoke of the destruction of this Temple of Jerusalem; for within 40 years, the Romans would quell the Barsabbus revolt and completely destroy the Temple in the year 70 AD, leaving only what the Christians often call the ‘Wailing Wall’—or, the ‘Western Wall’—still standing. 

3. Shocked at what Jesus predicts of the destruction of the Temple, the people ask him: “Teacher, when will this be, and what will be the sign that this is about to take place?” (v.7). In answer, Jesus cautions them: “Beware that you are not led astray …” and then warns them about being swayed by false prophets and fanatic sects that will claim to speak in his name. Jesus also uses so-called ‘eschatological’ or end-time language: national uprisings, earthquakes, famines, plagues, dreadful portents and great signs from heaven (vv.9-11). Bible scholars are undecided as to what extent these are exactly Jesus’ words and how much has been edited by the evangelist who expected the end of the world to be imminent. Notably, even today, we have doomsday prophets and fanatic sects who aggressively proselytize and ‘forcibly convert’ people to their paths and panths using frightening language and scary symbols. Would Jesus approve of all this? And, does Jesus himself intend to be fanatical, fatalistic and futuristic? Not at all! Rather, apart from advising us: “refuse to join them!” he also gives us a comforting reassurance: “This will give you an opportunity to testify. So, make up your minds not to prepare your defence in advance; for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict” (vv.13-15). Jesus wants you and me to testify about him before those who oppose him with his calm assurance: “I am with you.”

Linking the Second Reading to the Theme:

In Paul’s two letters to the Thessalonians he expresses affection for them and praises their faith and good works. However, there are some of them who are lazy, idle, and shun work. Paul advises these “to imitate us” (the apostolic teachers) who, over and above earning their daily bread through hard toil, spent much time to proclaim Good News to all. Indeed, Paul ‘walks the talk’ by practising his own trade, tent-making, while catechizing the Thessalonians. Hard work has great witness value besides helping individuals and communities to support themselves. 

Contextual Temple Concern:

The mandir-masjid concern: Last week, November 9, five judges of the Supreme Court overruled previous decisions about 1/3rd land sharing among the groups that were in conflict for over 25 years and ruled that the entire disputed mandir-masjid site, be entirely handed over to build a Ram Mandir as per beliefs of the majority community. There is foreboding that other ‘disputed sites’—including some churches in India—allegedly built upon shrines of yesteryears will have to handed over in order to bring about peace and harmony in India. What do you think?

Point for Reflection:

Today, we are increasingly familiar with the persecution of Christians not only worldwide; but concretely in many regions—especially in remote villages—in India. What if each and every church or chapel is destroyed on account of Man-made or natural tragedies? Would Indian Christianity die an un/natural death? Not likely. Jesus forewarns us when he points to himself as the temple (Jn 2:19) and Paul describes us as “temples of the Holy Spirit” (1 Cor 6:19). Thus, amid the darkness and death we see around us, each of us is called to give ‘witness’ to God by being another Christ: God’s temple. The word ‘witness’ come from the Greek, marturia, from where we get the English ‘martyr’. Has the time come for many more Indian-Christians—especially shepherds—to undergo martyrdom for their flock and for God? 

An Apt Story:

Three stonecutters were breaking stones for building a temple. When asked what they were doing, one grumpily said, “I’m breaking stones!” Said the second, “I’m working for wages to support my family.” Singing as he sweated, the third said, “I’m building God’s temple!” While all three were doing the same work, only one enjoyed it, working for the sheer joy of building for God, with God. Wouldn’t we be building God’s temple if we toiled harder and gave witness—like Paul—by ‘being’ Good News to all those we meet?

**********

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. 

**********