Set your face towards full freedom

13th Sunday of Ordinary Time – Cycle C – 30 June 2019  

Readings: 1 Kings 19:16, 19-21; Gal 5:1,13-18; Lk 9:51-62

“For freedom Christ has set us free” (Gal 5:1)

Three Scriptural Signposts:

1. Live is always in movement; it is a never-ending process. God has envisaged a beautiful ‘dream’ for each of us, whether one labels it as a ‘call’ or ‘vocation’ or ‘mission’. In responding to this call or mission, one could either be progressing or regressing or digressing—depending on the options one makes and the efforts one takes to fulfill that God-given mission. In the first and third readings we see beautiful instances how different people either respond, or do not respond, to the call. The first reading describes the call of Elisha to be a prophet. He is called to be the successor of Elijah, one of the greatest of the non-writing prophets, who achieved so much and suffered immensely to preserve the genuine faith of Israel’s northern kingdom. Elisha is a farmer who “was ploughing ... with twelve yoke of oxen ahead of him.” By throwing his mantle over Elisha, Elijah symbolically does two things: first, because the mantle represents the personality and rights of its’ owner (see Ruth 3:9), its casting over Elisha means that Elisha now belongs to Elijah. Secondly, because the hair-shirt mantle was part of the official dress of the prophets (see 2 Kings 1:8; Zech 13:4), to cast it over another meant a formal investing with the authority that comes from being initiated in the membership of prophets. Elisha is generous in responding. He slaughters his oxen, and uses the wooden yoke to cook what might be called a ‘non-veg farewell feast’! Isn’t this a good example of what we call ‘burning one’s boats’ or, quite literally, ‘burning one’s plough’ in order to march ahead towards what one sees as of utmost importance?

2. In the gospel reading, we see Jesus fulfilling his Abba-given mission to proceed towards Jerusalem in order to undergo his passion and death. The opening sentence in the passage is significant: “When the days drew near for him to be taken up, Jesus ‘set his face’ to go to Jerusalem.” The line indicates that we are moving into the second phase of Jesus’ life and the second half of Luke’s gospel. The important phrase is ‘set his face’—showing that Jesus has a clear purpose in his moves, which are well thought about and unchangeable. There’s no looking back for Jesus, who proceeds to Jerusalem where his life’s mission is to be fulfilled in suffering and death, and, ultimately, resurrection. His Father’s will is of utmost importance for him. 

A minor detour …. On the road to Jerusalem, when people do not receive Jesus in a Samaritan village, James and John, the ‘sons of thunder’ ask, “Lord, do you want us to call down fire from heaven to burn them up?” This is an option of violence, which the zealots would like to adopt against the Romans. Jesus resists the temptation, rebukes them, and carries on. He retains his focus on his goal and will not have any distractions—much less, options of violence—to deter him. 

3. After this, there are three persons who desire to follow Jesus. The first one courageously says to Jesus, “I will follow you wherever you go.” He has a lot of enthusiasm but seems unaware of the ground realities. To Jesus’ invitation for discipleship, the second person makes a seemingly valid request: “Let me go and bury my father first.” Obviously, the man’s father wasn’t dead at that time, but he wanted to follow Jesus only after all his familial obligations were fulfilled. To bury one’s father was not only a ‘valid excuse’, so to say, but it was also a sacred duty in the Jewish tradition. Likewise, the third person is willing to follow Jesus after bidding farewell to his family members. This, too, seems to be a ‘good deed’ to be done. But Jesus wants him, and all the others who are called, to follow him immediately, here-and-now. Moreover, he gives them one more illustration of faithful following, namely, that of a ploughman and his task of ploughing. For this tiresome task to be successful, the plowman cannot be looking back to see how well he has been ploughing, but must concentrate on the path ahead or else his work will be in vain. 

Linking the Second Reading to the Overriding Theme:

To be obedient to God and to follow God’s will is to be truly, interiorly free. This might sound ironical—but, one’s freedom does not come from doing what one ‘wants’ or ‘likes’ or ‘enjoys’ but from listening to the voice of conscience and doing what God wants one to do. Hence, in the second reading Paul says, “For freedom, Christ has set us free.”  Paul warns against self-indulgence and preaches the gospel of love. Freedom, for Paul, comes from “being guided by the Spirit.” Am I truly free? Am I guided by the Spirit?

Two Current Concerns: 

The Consumerist Concern: “Eat, drink, and be merry, for tomorrow we shall die!” is the guiding-principle of many people, today. Many people deny the need for any ‘permanent values’ or ‘final goal’. They “gratify the desires of the flesh and do not walk by the Spirit,” as Paul would put it. Can we see beyond temporary satisfaction to gain something ‘eternal’?

The Attachment Concern: Like the three would-be disciples in the gospel passage, we seek to follow Jesus—but with conditions: ‘ifs’ and ‘buts’. The chains that bind us are our own attachments to property and persons, our own fears and failures, our drugs and desires. It is only when we break these ‘yokes’ or chains that we become truly free. Jesus’ always ‘set his face’ Godward. Why don’t we ‘set our face’ on Him, and Him alone?

Pope Francis to Youth in ‘Christus vivit’ (n.122): “Dear young people, you are priceless! You are not up for sale! Please, do not let yourselves be bought. Do not let yourselves be seduced. Do not let yourselves be enslaved by forms of ideological colonization that put ideas in your heads, with the result that you end up becoming slaves, addicts, failures in life. You are priceless! You must repeat this always: ‘I am not up for sale; I do not have a price. I am free!’ Fall in love with this freedom, which is what Jesus offers.”

In Lighter Vein:

An absentminded professor was late for his class. He jumped into a taxi and shouted, “Hurry! Drive fast!” As the cab sped along, he realized that he hadn’t told the driver where to go. So, he asked, “Do you know where I’m going?” “No, sir,” said the cabbie, “but I’m driving as fast as I can!” Alas, too many of us are speeding down roads, directionless. In our busy, noisy world, Jesus shows us the goal towards which we must set our face and travel, along with Him, to true freedom!

**********

“You give them something to eat”

Corpus Christi: The Body and Blood of Christ – Cycle C – 23 June 2019

Readings: Gen 14:18-20; 1 Cor 11:23-26; Lk 9:11-17
 

Jesus said to them, “You give them something to eat.” (Lk 9:13)

Three Scriptural Signposts:

1.The short first reading from the Book of Genesis chapter 14 narrates an event in the life of ‘Abram’, still to be renamed ‘Abraham’. It has been chosen on the feast of Corpus Christi because of the mention of ‘bread and wine’, which will later be Eucharistic elements. On his return, victorious, from battle with four invading kings from the East who had raided Eastern Canaan and decamped with a lot of treasure, Abram is greeted by the king and chief priest of Salem: Melchizedek. Salem was a pagan city at that time; it was later called ‘Jerusalem’ and became the capital of Israel. The ‘bread and wine’ referred to here has a sacrificial aspect and not only refers to a meal since it’s mentioned that Melchizedek is “a priest of God Most High”. It’s likely that Abram had entered into some kind of alliance with him. The first mention of “God Most High” in the passage does not necessarily imply Yahweh, the true God, since the Canaanites used the title “most high” (Elyon) for other gods, too. However, in the second instance, when “maker of heaven and earth” is used, it implies the God who Abram worships, who not only is Lord of the universe but also has the power “to deliver your enemies into your hands”. Abram uses this same appellation later for God (v.22).

2. The second reading from Paul’s 1st letter to the Corinthians, chapter 11, is the earliest account of what was called the ‘Lord’s Supper’ written around 55-56 A.D. Paul faithfully records what Jesus said at his Last Supper: “This is my body that is for you. Do this in remembrance of me … and cup of the new covenant in my blood …. Drink it, in remembrance of me.” Who/What were they to remember? What is the ‘new covenant’? The ‘remembrance’ that Jesus was asking them to forever re-create was not merely to recollect that he had a farewell meal with them, but to remember him—his whole lifetime squandered in generous and joyful self-giving, which would culminate the next day in the breaking of his body and the shedding of his blood. Thus, in actual fact Jesus was inviting his disciples to do everything that he had done by way of a “new covenant”. Unlike the old covenant which was ratified with the blood of animals (see Ex 24:3-8, exterior sacrifice), Jesus indicates that he is initiating a new one (interior sacrifice), which demands total self-giving, even unto death. Note that this passage comes soon after Paul’s critique of the Corinth-community for their abuses (vv.17-22), since there was disunity, inequality and strife on the basis of class-structuring. Paul severely condemns this as being contrary to Jesus’ life and teachings.

3.The gospel narrative describes Jesus’ feeding of the multitude. The disciples – like many of us, today – respond to the situation of hunger by saying, “Send the people away! Let them fend for themselves!” However, to be fair to the disciples, they know very well that they do not have enough food even for themselves. But they had Jesus; and they should have known by then that He was enough! However, what follows has Eucharistic overtones since Jesus makes the people sit down … takes loaves of bread … says a blessing … breaks them … distributes … and people eat as much as they want. Besides the ‘meal aspect’ of the Eucharist, this passage also hints at the ‘sacrificial aspect’ of the Eucharist since, like in all the other Synoptic gospels, the ‘feeding of the multitude’ comes before Jesus announces his passion and death (Lk 9:22; Mk 8:31; Mt 16:21); the meal is linked to his self-giving sacrifice: his death.

Three Insights from Tradition:

1.Pope Urban IV instituted the feast of Corpus Christi in 1264 with the issue of the papal bull ‘Transiturus’. This was the very first papally-sanctioned universal feast of the Latin rite. The pope requested the ‘angelic doctor’ Thomas Aquinas (1225-1274) to compose the liturgical prayers for the feast, which resulted in the composition of some of the finest hymns to the Blessed Sacrament including Tantum ergo, Panis angelicus and Pange lingua, which are sung worldwide till today.

2.Pope John Paul II [in his Corpus Christi homily on June 14, 2001]: “On this journey, Jesus goes before us, with the gift of Himself to the point of sacrifice and offers himself to us as nourishment and support. Indeed, He does not cease to repeat to the pastors of the People of God in all the ages: ‘You give them something to eat’ (Lk 9:17); break this bread of eternal life for everyone. A demanding and exalting task. A mission that lasts until the end of time.”

3.Pope Francis [in his Corpus Christi homily on May 30, 2013]: “Where does the multiplication of the loaves come from? The answer lies in Jesus’ request to the disciples: ‘You give them…’, ‘to give’, to share. What do the disciples share? The little they have: five loaves and two fish. However, it is those very loaves and fish in the Lord’s hands that feed the entire crowd. …. And this tells us that in the Church, but also in society, a key word of which we must not be frightened is ‘solidarity’, that is, the ability to make what we have, our humble capacities, available to God, for only in sharing, in giving, will our life be fruitful. Solidarity is a word seen badly by the spirit of the world!”

The Core of Corpus Christi: Today’s feast drives home two important points:

1. Jesus offers Himself fully to us in the Eucharist with the words: “Take and eat this is my body … and, take and drink, this is the new covenant in my blood…” We become partners in a new covenant, personal, which calls for gratitude to God for the self-gift of Jesus.

2. Each of us who communes with Christ in ‘Holy Communion’ must offer ourselves to be bread to satisfy the hungers of the world: both, spiritual and physical. In our offering of bread and wine, we bring to the altar the earth and its bounty, but also its peoples and their deprivation. The Eucharist becomes a protest and a critique of the dehumanization and degradation that goes on around us. It must always urge us to take our stand to support and nourish those who live a diminished humanity and a broken corporality.

Reflection: We will truly be celebrating the Eucharist only when we can say with Jesus, “Take, this is my body, my blood, given for all!” This is, ultimately, the greatest mystery of love.

*********

By Rev. Fr. Francis Gonsalves, S.J.

CCBI Exec. Secretary for Theology & Doctrine

(Email: fragons@gmail.com)

Pentecost Sunday – Cycle C – 9 June 2019

Readings: Acts 2:1-11; 1 Cor 12:3b-7, 12-13; Jn 20:19-23

“Something appeared to them that seemed like tongues of fire and rested on them” (Acts)

Three Scriptural Signposts

Pentecost marks the birthday of the Church. While the focus of today’s feast is the Holy Spirit, the stage can also be set for forthcoming Trinity Sunday – by looking at a couple of triads, as follows:

Three traditions appear in today’s readings: (a) Lucan – 1st reading; (b) Pauline – 2nd reading; (c) Johannine – 3rd reading, gospel.

The presence of the Holy Spirit is seen in three symbols: (a) wind; (b) fire; (c) tongues.

1. The first reading tells us that, when the Holy Spirit descends upon Jesus’ disciples in the form of a ‘rush of a mighty wind’ and ‘tongues of fire’, a band of fearful fishermen is transformed into a community of fearless followers. Thereafter, there is no looking back. They will all live and die to proclaim the good news of Jesus Christ. The day that God chooses to send the Spirit is significant: Pentecost. Literally meaning ‘50th day’, ‘Pentecost’ was originally a Jewish feast of thanksgiving for the harvest celebrated seven weeks after the Passover. For us, Christians, it marks the 50th day after Easter. Anyway, it’s important to note that Pentecost attracted thousands of Jews to Jerusalem. These were not only from Palestine but “from every nation under heaven”: the diaspora. It seems that God chooses a kairos, a special, auspicious time for the public outpouring of the Holy Spirit. In this Lucan tradition, Jesus already instructs the disciples to stay in Jerusalem (Lk 24:49; Acts 1:4) and await the “promise of the Father” (ibid.), that “power from on high” (ibid.).  Moreover, there is indication that the apostles have been staying in one place — probably the Cenacle of the Last Supper — “constantly devoting themselves to prayer … along with Mary, the mother of Jesus” (see Acts 1:14). The stage is now set for the outpouring of the Spirit.

2.The three symbols of the Spirit—wind, fire, and ‘tongues’—are very evocative in the Biblical Tradition. God creates the world with ‘ruah’ the ‘wind’ also regarded as ‘spirit’ (Gen 1:2), and when God reveals Godself on Mount Sinai, there is smoke since “the Lord had descended upon it in fire” (Ex 19:18). The ‘tongues’ – Greek, glossa – can be understood both, as ‘tongue’ as well as ‘language’. Thus, upon receiving the Spirit in the form of a ‘tongue of fire’ the apostles begin to speak in ‘tongues’ which, interestingly, are intelligible even to those from the diaspora, including Romans and Gentiles. Each one hears the good news in his/her own language. The apostles’ ability to effectively communicate the good news is incredible since they were known to be simple men, with little formal education. From where did this courage come? Who was behind this ‘miracle of tongues’? The Pentecost, in the Lucan tradition, will be the triggering event for all the events to come in the mission of the apostles, their coworkers and successors.

3.The gospel passage from the Johannine tradition also marks the outpouring of the Holy Spirit—not as public manifestation [like we saw in Luke/Acts] but as a private ‘com-mission’ to the apostles who are locked behind doors “for fear of the Jews”. Jesus’ breathing on them, suggesting vivifying breath or wind, is sign of the giving of His Spirit. Notice the Trinitarian dimension: “As the Father has sent me, so I send you … receive the Holy Spirit.” Three concrete gifts are given to the disciples in this scene: joy, peace and forgiveness. They are “filled with joy,” greeted twice with, “Peace be with you!” and finally, they are entrusted with the ministry of reconciliation: binding and loosing.

Linking the 2nd Reading with the theme of Pentecost and the Holy Spirit

While the first reading in from the Lucan tradition and the gospel from the Johannine, the second reading from the Pauline tradition gives us another very evocative symbol for Church: Body! And, along with the ‘gifts’ we have just discussed – i.e., the gift of speech, as well as the gifts of joy, peace and forgiveness – Paul speaks of “varieties of gifts” with one Lord, Jesus, and one Holy Spirit animating Christ’s Body, the Church.

Three Current Concerns

The ‘Pentecostal’ Concern: Jessica Radcliff, former Catholic, now member of a Pentecostal church says: “The most important thing is the Spirit of God is in these churches. I grew up Catholic and did not experience anything close to what I have experienced in the Pentecostal church. It’s exuberant and lively, and people’s lives get changed.” What do you think?

The Linguistic Concern: The ‘New Education Policy’ (NEP) which was to be implemented by the HRD ministry of the Central Government proposed to make Hindi compulsory nationwide. Doesn’t that go against the ‘gift of tongues’ given to humankind by God’s Spirit? How do we negotiate diversity of language and culture, while maintaining unity and harmony?

The Personal Concern: The first disciples of Jesus were aflame with Pentecostal fire as individuals and as community. What about you and me? Does the fire of the Spirit still burn brightly within me/you or has it been extinguished by waves of pessimism, sadness, lethargy and mediocrity? Jesus said, “I came to bring fire to the earth, and how I wish it were already kindled!” (Lk 12:49) Fire destroys garbage, purifies metal, provides warmth, cooks food and sets engines in motion. Likewise, the fire of the Spirit destroys sin, purifies hearts, provides light, kindles love and energizes human beings for effective ministry. We would do well to pray: “Come, Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love! Breathe on me, O Breath of God.”

Pope Francis: (Homily at Pentecost-Mass with members of church Movements, 19 May 2013): “The Spirit, the ‘Comforter’, grants us the courage to take to the streets of the world, bringing the Gospel! The Holy Spirit makes us look to the horizon and drive us to the very outskirts of existence in order to proclaim life in Jesus Christ. Let us ask ourselves: do we tend to stay closed in on ourselves, on our group, or do we let the Holy Spirit open us to mission?”

In Lighter Vein: A fire once broke out in the house of a hefty youth who was fast asleep. His friends tried to carry him out through the window but didn’t succeed. Then, they tried to carry him through the door, but failed. The youth was just too heavy and huge. In desperation, one of his friends shouted, “Wake him up, then he’ll save himself!” Engulfed by flames, one certainly doesn’t require assistance to save oneself and others. So is it when one’s heart is aflame with the fire and alive with the breath of the Holy Spirit – one will work wonders!

*********

Be the Leaven for Heaven. The Ascension of the Lord – Cycle C – June 2, 2019  ….. 53rd World Communications Day

Readings: Acts 1:1-11; Eph 1:17-23; Lk 24:46-53

“You will be my witnesses not only in Jerusalem but to the ends of the earth” (Acts)

Note: The feast of the Ascension was introduced rather late into the liturgical calendar—i.e., only in the 4th century—since it was not held to be a ‘historical event’ that happened forty days after Jesus’ resurrection. If Jesus’ heavenly ascension and enthronement did, indeed, take place 40 days after the resurrection, then, the question arises: What was Jesus doing on earth for 40 days before the Ascension?  Thus, rather than consider the Ascension as a historical commemoration, it is very important to understand its relevance for our pastoral practice and our Christian mission.

Three Scriptural Signposts:

1. Every year, the 1st and 2nd readings on Ascension Day are the same. There is only a change in the gospel reading. In this Cycle C, we have two accounts of the Ascension by the same author, evangelist Luke, namely: (a) In the first reading from the ‘Acts of the Apostles’ that takes place 40 days after Easter; and, (b) In the Gospel passage that takes place on Easter Day itself. On the one hand, the Gospel looks backward to Jesus’ earthly life and reminds us that his life—including the post-Easter revelations of Jesus as alive after his passion—came to a definitive end. We can no longer know Jesus as he was on earth. On the other hand, the reading from ‘Acts’ looks forward to the future – “the promise of the Father,” which is the gift of the Holy Spirit and the worldwide mission of the Church.

2.The reading from the Acts mentions Jesus’ assurance to his disciples that His Father’s promise of the Holy Spirit will, indeed, be fulfilled.  The ‘baptism with the Holy Spirit’ will be different from the water-baptism administered by John, the Baptist, since, with the outpouring of the Holy Spirit, all the disciples will be totally transformed. The disciples raise a question about the restoration of the ‘kingdom of Israel’ since that was a common expectation among the Jews. However, Jesus’ answer indicates that the kingdom will now not be confined to Israel alone, but he tells them: “You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the ends of the earth.” [This is repeated in the gospel passage]. In other words, the whole earth is the fertile field for the sowing of the Good News and the spread of God’s kingdom. After entrusting them with the mission, they see Jesus being “taken up” as they gaze at the clouds. The prevalent understanding of that time was that the abode of the gods is ‘up’ and ‘above’. The reprimand of the two men in white robes (angels) was probably addressed to those in the community who wasted their lives apparently doing nothing except claiming that there were waiting for Christ to return.

3. The gospel passage resembles a farewell scene with Jesus imparting a blessing to his disciples before departing heavenward. However, unlike other farewells that are normally tearful, the disciples “returned to Jerusalem with great joy” for they felt Jesus’ presence in their midst. In both the Ascension accounts, the disciples are told, “You are my witnesses,” and are assured to receive “power from on high.” The Holy Spirit will empower them to be witnesses. But, being a minority, they will have to function like salt or leaven or light. They are to be ‘the leaven for heaven’, so to say.

Linking the 2nd Reading with the theme of the Ascension and Heaven:

With a tone of prayerful praise, Paul provides a very captivating view of salvation history with Christ as the centre of the cosmos so as to “have the eyes of your heart enlightened”! We are to be a joyful, hopeful people since Christ has ascended into heaven. Thus, let us remember: (a) We are all chosen to be witnesses to the crucified-risen-ascended Jesus, and (b) We must proclaim hope of heavenly bliss with Christ who is now Lord of Creation. Once again, be the leaven for heaven!

Pope Francis’s Message for 53rd World Communication Day: [Full text available on the Internet].

“Our capacity for understanding and communication among human persons is based on the communion of love among the divine Persons. God is not Solitude, but Communion; God is Love, and therefore communication, because love always communicates; indeed, it communicates itself in order to encounter the other. In order to communicate with us and to communicate himself to us, God adapts himself to our language, establishing a real dialogue with humanity throughout history … The Church herself is a network woven together by Eucharistic communion, where unity is based not on ‘likes’, but on the truth, on the ‘Amen’, by which each one clings to the Body of Christ, and welcomes others.”

Three Contextual Concerns:

The Leaven Concern: It’s not easy to be a witness to Christ in India where Catholics are less than 2% of the total population. Our challenge is to be like ‘leaven in the dough’ or ‘salt in food’ – neither too much, nor too little; but just right! Paul says, “a little yeast leavens the whole dough” (Gal 5:9). Do we witness to the gospel wherever we go and in whatever we do?

The Heaven Concern: We have become so consumeristic and materialistic in our lifestyles that we tend to push out heaven on the back burner. “Eat, drink, and be merry; for tomorrow we shall die” is the popular adage by which many people live even if they profess to be ‘spiritual’ or ‘religious’. There is need to check ourselves, first, and then challenge others. Paul writes: “Our homeland is heaven and it is from there that we expecting a Saviour, Our Lord Jesus Christ” (Phil 3:20).

The Communications’ Concern: We have become slaves of the mobile-phone and internet and cannot do without these. Pope Francis says that many are becoming “social hermits”! We use plenty of devices and exchange hundreds of clips, SMSs and visuals without really communicating. Am I discreet about my use of communication devices? How can I more effectively use the InfoTech Revolution to carry the Good News to the ends of the earth?

In Lighter Vein: When a parish priest peeped into a bar, he was shocked to see many of parishioners drinking in it. Angry, he rounded them up and shepherded them into his church. After scolding them for drinking, he asked: “How many of you want to go to heaven?” All raised their hands, except one. “Don’t you want to go to heaven?” asked the priest, irritated. “No!” said the drunk resolutely. “You really mean to say you don’t want to go to heaven when you die?” asked the priest again.  The man smiled, “Of course, I want to go to heaven when I die. I thought you’re going there right now! Now, I want to get back to the bar!”

**********

By Rev. Fr. Francis Gonsalves, S.J.

CCBI Exec. Secretary for Theology & Doctrine

(Email: fragons@gmail.com)

Sixth Sunday of Easter – Cycle C – 26 May 2019        

Readings: Acts 15:1-2, 22-29; Rev 21:10-14, 22-23; Jn 14:23-29

“The Counsellor, the Holy Spirit, whom the Father will send in my name, will teach you ” (Jn)

Three Scriptural Signposts:

1. We often think that there was a ‘golden past’ in Christianity when there were no quarrels and divisions among the early Christians. This is only partly true; for, although we have heartwarming passages in scripture like Acts 2:41-47 and Acts 4:32-37, in this same Book, we see today the presence of division or rather ‘difference in opinion’ between two groups of newborn Christians: (a) Jews converting to ‘The Way’ of Christ; and, (b) so-called ‘Gentiles’—also considered as ‘pagans’—who desired to become followers of Christ. The former group regarded themselves as ‘God’s Chosen People’ since they were bound by the Mosaic Covenant, the outward sign of which was circumcision (see Gen 17:9-19). After converting to Christianity, believing themselves to be the ‘New Chose People’, they desired that everyone who followed Christ should also continue this ritualistic, covenantal tradition. By contrast, Paul and Barnabas, who were ‘going forth’ to proclaim the Good News to the non-Jews disagreed with this opinion. Therefore, the apostles and elders convened the ‘Council of Jerusalem’ approximately around the year 50 AD to resolve this issue. The Council of Jerusalem (see also Gal 2:1-12) provides a map or model for all subsequent Councils. Here, Paul, Barnabas, Peter and James are the dramatis personae. Setting aside details of the debate, the outcome is worth noting: “It has been decided by the Holy Spirit and by ourselves not to saddle you with any burden beyond these essentials.”

2. At the very birth of Christianity, we see that: (a) A very prominent role is given to the prompting of the Holy Spirit; for, the apostolic community believes that God’s Spirit takes its decisions, and, (b) The Church authorities enforce upon believers only essentials, making Christian beliefs not burdensome but liberating and life-giving. Indeed, salvation in the ‘New Covenant’ does not consist in adding or shedding matters peripheral, but in faith in the Crucified-Risen Christ and in love for God shown in love for one’s neighbour. Hence, the ‘minimum requirement’ for Christian converts by way of religious observances are only three: [1] abstinence from food sacrificed to idols. This was to ensure that no scandal was given, since eating food (usually meat) offered to idols would suggest belief in and worship of idols. [2] refrain from eating a strangled animal since it was believed that ‘blood’ (symbolizing life) came from God and had to be given back to God, which did not happen when an animal was strangled. [3] Avoid unchastity since there were prescriptions and proscriptions for certain relationships and marriages (see Lev 18:6-18).

3. In today’s gospel passage from the ‘farewell discourses’ of John’s Gospel, Jesus promises the coming of the Counsellor, the Holy Spirit. The Spirit is described in various editions of the Gospel by the words Advocate, Paraclete, Teacher, Helper and so on. The Holy Spirit “will teach you everything and bring to your remembrance all that I have said to you.” Teaching implies ‘teaching of God’s word’, and the ‘remembrance’ refers to the Spirit’s action in the sacraments. Thus, during the Eucharist the priest invokes the power of the Spirit (epiclesis) to enable the community to remember Jesus (anamnesis). We must stress the role of the Holy Spirit in the life of the Church and also in the life of individual Christians. Is not the Council of Jerusalem a fine example of the Holy Spirit “teaching” the early Church and “bringing to remembrance” what is essential and what is not?

Linking the 2nd Reading with the theme of the Spirit, Heaven and Jerusalem

The 2nd reading gives us a here-and-now glimpse of the ‘new Jerusalem’ that is heaven. Here, the Bride of Christ, the Church, will dwell forever. There is an element of continuity-in-discontinuity since there are symbols that refer to the old Israel: the twelve gates, tribes, and angels. But twelve also refers to the apostles who live by the light of the Lamb (Christ). The seer John writes, “I saw no temple in the city.” Formerly, the Temple of Jerusalem was its centre and pride. But, now, it becomes redundant since Christ, the Lamb, has been sacrificed and raised. The Lamb of God, will now be present to the community through word and sacrament, as today’s Gospel indicates.

Three Lights from Catholic Tradition:

St Augustine of Hippo (354 - 430 AD) – “In essentials, unity; in non-essentials, liberty; in all things, charity.”

St. Vincent of Lérins (died c.445) – “Now in the Catholic Church itself we take the greatest care to hold that which has been believed everywhere, always and by all. That is truly and properly ‘Catholic’, as is shown by the very force and meaning of the word, which comprehends everything almost universally. We shall hold to this rule if we follow universality, antiquity and consent.”

Pope Francis: – “Discernment means to ‘expose’ oneself, to go out of the world of one’s convictions and prejudices to open oneself to understand how God’s Spirit is speaking to us, today, in this world, in this time, in this moment, and how God speaks to me, now.”

Two Current Concerns:

Concern for [Non]-Essentials: Today, we sometimes hear people boasting: “We are ancient and ‘original Catholics’, while others are ‘converts’.” Consequently, there is tendency to foist a lot of rituals and traditional practices on those who convert. Are we justified in forcing newborn Christians to accept all these? What is essential in Christianity? What is not?

‘Back to the Basics’ Concern: Christianity is not a religion of rules, regulations, do’s and don’ts—rather, it is a religion of ‘encounter’, of a person, Jesus! Every Christian ought to strive to reach out to the other(s) and to be ‘another Christ’ by way of word, witness and works.

In Lighter Vein: Joshua, a young Jew, fell in love with Mary, a devout Catholic. When Joshua proposed to Mary, she sought counsel from her parents, each of who advised her differently. “Convert him to Catholicism!” commanded Mary’s dad, but her mum said, “Love him tenderly and God’s Spirit will work wonders!” Mary’s dad wouldn’t give in and ordered her to work hard at converting Joshua to Catholicism. Mary obeyed and Joshua was duly converted. Weeks later, Joshua called off the marriage. “What’s up?” asked Mary’s dad. Mary sobbed: “Joshua wants to become a priest!”

**********

By Rev. Fr. Francis Gonsalves, S.J.

CCBI Exec. Secretary for Theology & Doctrine

(Email: fragons@gmail.com)