A JESUIT'S BLOG
Thursday 28 March 2024
Friday, March 29, 2024 - Good Friday - Love conquers death
To read the texts click on the texts: Isa52:13-53:12; Heb 4:14-16; 5:7-9; Jn18:1-19:42
We celebrate today what
is traditionally known as Good Friday. And it would seem strange first of all
that we celebrate the day on which Jesus died, and stranger still that we
consider such a day Good. What really is the reason why we celebrate? And why is
the day on which Jesus died called “Good”? The answer to both these questions
can only be found if we focus as all the Evangelists and especially John has
done on the Passion and death of our Lord from the perspective of the
Resurrection. Because if Christ were not resurrected, if he were not raised
from the dead, his death would have no meaning, his death would have been the
end. But it is only because he rose again, that his death took on a new
meaning, a meaning that death never possessed before.
It is in the light of the
resurrection therefore that we must look at the death of Christ and what it
means for us today … and yet, we must remember that the Passion and Death of
Jesus were indeed historical events, that Jesus had to suffer and die. That
Jesus had to go through the ignominy of the cross before his resurrection.
In yesterday’s liturgy,
the Eucharist of Maundy Thursday, we witnessed how in a very symbolic way Jesus
brought his whole life together by giving to his disciples two important
symbols – the washing of the feet and the breaking and sharing of bread and wine.
These two powerful symbols were his way of showing them that on the one hand
their lives too had to be lives of service and reaching out just as his life
had been, and on the other hand that they must be lives in community, lives in
union with each other, lives not as individuals, but as a group of people all
moving toward God. And on the day on which he died, the day following the last
supper, Jesus made those symbols a reality. He not only symbolically washed his
disciples’ feet and shared not just bread and wine, but rather his very self,
his very being, his very life. And what is more important is that he gave his
life willingly. This going to his death willingly, was in a way a summary of
his whole life, a bringing together of his whole life, a life which had always
been a life of giving, a life of sharing, a life for others, a life of love.
Besides being narrated so beautifully for us in the Gospel of John that we just
heard, it is also narrated equally beautifully in the Song of the Suffering
Servant from the book of Isaiah that we heard as our first reading. This song
though written 550 years before Jesus was never really understood till the
Passion and Death of Jesus. When Isaiah uses the double expression, “that which
has not been told” and “which they have never heard”, he is not repeating
himself, but rather intends to bring to our attention how incredible, how
incomprehensible the whole mystery is. The whole thought of the people of that
time, their world would have been turned upside down. He was a man of sorrows
and grief because he bore our own sorrows and grief. In the face of violence
from those who despised him, he submitted willingly. Not only did people pay no
attention to him, they positively despised him, rejected him and yet the man to
whom they refused fellowship was truly one of them. We are told my dear
brothers and sisters, through the Song of the Suffering Servant that God
protects and saves not through war like aggressiveness, but through humility.
Redemption is through the mystery of suffering. We must be confident therefore
even in the midst of suffering because Jesus himself experienced trials and
tribulations, suffering and ignominy, and is thus able to share with us our
own. The priest of the Old Testament, as we heard in the letter to the Hebrews
offers sacrifices other than himself for the forgiveness of sins, Jesus offers
his very self. Jesus became the High priest through the mystery of his Passion,
Death, Resurrection and Exaltation. Since he gave his life for others, his
Father gave him back his own life. Jesus died believing that the Father would
raise him on the third day and He did.
And this is why we
celebrate today, and this is why the day on which Jesus died is called Good.
In view of all this what
is the relevance for me today? What does Good Friday mean for me now, here, in
my situation? In answering these questions I must point out first of all how
difficult it is to understand how we can be so moved at the Passion of our
Lord, and oblivious to the Passion of our next door neighbour. It is difficult
to understand how we can shed tears at the suffering and death of Jesus, and
not be moved one bit at the anguish and suffering of our brothers and sisters
around us. It is difficult to understand how we can look up at the cross of
Christ and be overcome with pity and shame, but untouched by the numerous
crosses that we see people carrying everyday. The relevance of Good Friday lies
in being able to see Christ crucified today. We can only do this if our lives
are modelled on the life of Christ, lives that are lived for others. To live
for others means first of all that we have to forget ourselves, that we have to
get rid of the Ego, the I, that we have to think of others before we think of
ourselves. The Israelites of old were called as we heard yesterday to be a
contrast community, a chosen people, a nation set apart. We are called to be
that contrast community today, not in the way that we dress, in the food that
we eat or in the language we speak, but rather through our way of proceeding,
in our way of behaving, in our way of being, in our way of love. Christ is
calling us today not so much to die for him, but to live for him. Are you
willing to live for Christ?
Let us pray then as we
unveil the cross of Christ in a few moments from now that our celebration of
the Passion and Death of Jesus will transform our lives into lives that
resemble his, so that like Jesus, we too in our own ways may be men and women
for others. It is only in this context that suffering and pain and death take
on a new meaning as they did in the life of Christ. Amen.
Wednesday 27 March 2024
Maundy Thursday – March 28, 2024
MAUNDY THURSDAY
Today is Maundy Thursday.
The English word Maundy comes from the Latin Mandatum which means command. And
the reason why Maundy Thursday is so called is because the church celebrates
this as the day in which Jesus gave his love command. What Jesus was in effect
doing was summarizing his entire life. In bending down to wash the feet of the
disciples in Jn 13:1-13, Jesus brings together all that he was, all that he is,
all that he does. With Jesus there was no dichotomy, there was no separation
between his being and his doing. Jesus did who he was. Jesus said what he did.
And so, on this Maundy Thursday we are called through this event of the washing
of the feet, to ask ourselves some serious questions, and the first of these is
“Is there a separation between my being and my doing?
Am I one of those persons
who say one thing but does another? Or am I a person who does not do what he
says?
Am I a person who cannot
be trusted to fulfil an obligation?
Am I a person who is
known for not keeping his word? Another area that we can look at, is the area
of our conditional, of determined love?
Is my love barter
exchange? Do I expect something in return for my love? Is my relationship with
people a matter of “you give me, I give you”? Is it a matter of how much can I
get out of this person rather than how much can I give?
A third theme that we can
look upon during this reflection is the prophetic gesture that Jesus performs
when he washes the feet of the disciples. Many interpret this gesture as an
action of a slave. However, John is very clear that the washing was not before
the meal as slaves would do but when they were in the midst of the meal. And
even though Jesus knows that Judas is going to betray him, even though Jesus
knows that Peter is going to deny him, he washes their feet. And this is what
is prophetic about the gesture. First, that it was done after the meal had
begun, something totally unexpected, and second, that he could wash the feet of
the betrayer, of a denier and of the others who ran away. So there was nothing
within the disciples that would have prompted anyone to wash their feet; there
was nothing within the disciples that would have made anyone reach out to them.
It was what was in Jesus that made him even to look at the disciples with the
eyes, the heart, the mind, of love. And even as he washed the feet of Judas and
Peter, he was loving, forgiving and accepting them. This is the true meaning of
forgiveness; it is the true meaning of love, it is the true meaning of Maundy
Thursday.
So, If Jesus was able to
bring together his being and his doing, his word and his action, I need to ask
myself whether I can do that myself. If Jesus was able to love unconditionally,
expecting nothing in return, I need to ask myself whether I am capable of such
love. If Jesus was able to love, forgive, and accept and pardon even those who
he knew would reject him, deny him, betray him, am I capable of such
forgiveness and acceptance? This is the theme of the life of Jesus, of the
ministry of Jesus and of what Jesus is calling us to do before we enter, to
reflect on his passion. And we need to ask ourselves what have I done for
Christ, what am I doing for Christ, what ought I do for Christ?
During this time and
before we can enter the passion proper, our hearts, our minds, our whole being
must get ready for this challenge. In the gospel of Lk 9:57-62, we read about
the would be disciples of Jesus, those who had the intention, may be even the
desire of following, but those who had excuses ready why they could not follow.
Am I like those would be disciples, am I like those who are ready with an
excuse why I cannot love or cannot forgive, am I like those who are ready in
fact that being and doing do not coincide and so can find an excuse. Or am I
going to rise up to that challenge of Jesus who invites me today to take up
your cross and follow him. And even as I spoke about love and forgiveness, I
want to speak about your own love and forgiveness; I want to speak about your
own love for your husband or your wife, for your children or parents, for your
neighbour or your colleague, and I would like to ask you whether your love is
unconditional or whether it can be termed barter exchange. A very good way to
find that out is to ask yourself this question – one, do I love this person? Is
it because of an obligation, is it because of a duty, is it because many years
ago I made a commitment in the church, and so now I have to stick to that
commitment? If that is the case, then it is very likely that your love is a
barter exchange. But, if your love is without any kind of wanting from the
other person then it can be like the love of Jesus. And even as you are unable
to forgive, I would like to direct your attention to this beautiful scene, and
picture in your mind’s eye of Jesus washing the feet of Judas, looking at him
possibly, looking at his eyes and seeing in there the betrayal, and yet having
the ability to wash his feet and forgive. If you can think, reflect, pray and
know in your heart that you are capable of such love, then you can enter with
the Lord into his passion.
Tuesday 26 March 2024
Wednesday, March 27, 2024 - Do you often blame God and others when things do not go the way you want them to go? Will you grow up and accept responsibility for your actions today? Do you often play “the blame game”? Do you not realize that when you point one finger at someone there are three pointing back at you?
To read the texts click on the texts: Isa 50:4-9; Mt26:14-25
The text on the day before Maundy Thursday invites us
to reflect on the initiative taken by Judas in going to the chief priests and
agreeing to betray Jesus, the preparation for the Passover and the prediction
of Judas’ betrayal.
Matthew’s reason for the betrayal by Judas is greed.
Judas wants something if he agrees to betray Jesus and agrees to the thirty
pieces of silver offered to him, a detail mentioned only by Matthew. Unlike in
Mark where the money is promised, in Matthew Judas is paid on the spot. Some
see the reference to the thirty silver pieces as taken by Matthew from Zech
11:12-13 in which there is an obscure reference to the wages of a shepherd, who
puts money back into the treasury. In Exod 21:32 thirty silver pieces is the
price of an injured slave.
According to Exod 12:1-20, the Passover lambs were to
be killed on the afternoon of the 14th of Nisan, and the festival itself began
with the ritual meal on the evening that began the 15th of Nisan. The Festival
of Unleavened Bread began on the 15th and continued for seven days, during
which no leaven should be found in the house. By the first century, the two
festivals had merged and their names were used interchangeably. In addition,
the pious practice of removing leaven one day early, the 14th, had become
common.
Preparation for the Passover involved (1) locating an
appropriate place within the city walls of Jerusalem, the only legitimate
location for eating the Passover meal; (2) searching the room for leaven and
removing any items that might contain yeast (bread crumbs, etc.); (3) obtaining
a lamb and having it ritually slaughtered by the priests in the Temple; (4)
roasting the lamb and preparing it with the other necessary items for the meal
in the place previously arranged. While it is important to Matthew for theological
reasons that the last supper was a Passover, he narrates none of the details
associated with the Passover meal and ritual, concentrating his interest on the
meal of the new covenant to be celebrated.
While Judas’ question to the chief priests focuses on
himself and what he can gain, the disciples question to Jesus focuses on Jesus
and what he wants them to do.
After Jesus takes his place at the table, he announces
the fact of his betrayal by one of the Twelve. This announcement leads to
distress on the part of the disciples. Each asks in turn whether he is the one.
Jesus responds by indicating that one of those who eat with him will betray
him, but does not explicitly identify Judas. Judas’ question is left till after
Jesus’ response.
The dialectic of divine sovereignty and human
responsibility in the passion is brought out strongly in Jesus’ comment that it
would be better for the betrayer if he had not been born. Jesus is fully aware
of who it is that will betray him. God is not taken by surprise in the betrayal
that leads to crucifixion; it goes according to the divine plan expressed in
Scripture. But this does not relieve the burden of human responsibility. God is
fully sovereign, humanity is fully responsible.
Judas who is in the process of betraying Jesus asks if
he is the one. Unlike the other disciples who address Jesus as Lord, Judas
addresses him as Rabbi indicating that he is not an insider but an outsider.
Jesus’ response “You said it” is a clear affirmation that Judas is indeed the
one.
There are some, who because they find it easier,
prefer to lay the blame at God’s door for their “misfortune”. These are people
who have not yet grown up. If children blame others for the mistakes they make
or refuse to accept responsibility it can be understood, but when adults do
that it is a sign of not having grown up. While it is true that God remains
sovereign, it is also true that we as humans have total freedom and thus must
accept responsibility for our actions. We are always free to act as we see fit,
but we must also realize that our every action has consequences which we must
be willing to accept.
Monday 25 March 2024
Tuesday, March 26, 2024 - When things do not go the way you plan do you throw in the towel too quickly? Has your arrogance sometimes led to your downfall?
To read the texts click on the texts: Isa 49:1-6; Jn13:21-33, 36-38
The text of today begins after the action of the
washing of the feet of his disciples by Jesus and the words that he speaks
explaining the meaning of the event. Thus this text must be read with that
background in view.
It begins by an announcement of the betrayal in the
context of Jesus’ emotional distress. This announcement is greeted with
confusion on the part of the disciples. This confusion is an indication that
betrayal can lie in the heart of any disciple and that no one is really exempt
or can take for granted his/ her fidelity. This confusion leads to questioning
on the part of the disciples. Each wants to know who Jesus meant. “The disciple
whom Jesus loved” is introduced for the first time in the Gospel and plays a
prominent role from now on. The fact that the disciple is not named points to
the fact that it is not so much the person, but his relationship to Jesus that
defines and determines who he is. Like the Son who is in the bosom of the
Father (1:18) so this disciple reclines in the bosom of Jesus. Prompted by
Simon Peter’s nod, the beloved disciple asks Jesus who the betrayer is. Through
the gesture of giving the morsel to Judas and his words, the contrast between
the intimacy of the meal on the one hand and the betrayal by Judas on the other
is brought into sharp relief. Even as he is offered a sign of friendship,
intimacy and fidelity, Judas chooses distance, betrayal and infidelity. Though
Jesus “knows” who will betray him, he still reaches out in love and friendship.
The mention of Satan entering Jesus indicates that the
real battle is not between Jesus and Judas but between Jesus and the powers’ of
evil, between light and darkness, and between falsehood and truth. Jesus is
willing to face head on and immediately the powers’ of evil and so instructs
Judas to act quickly. Jesus alone understands the significance of the hour. The
disciples remain ignorant and even misunderstand. That Judas leaves immediately
is an indication that his commands are followed even as he is going to be
betrayed. Jesus remains in control of all the events of his “hour”. The phrase
“and it was night” can mean on the surface level a chronological notation.
However, it has a much deeper meaning in John. On the deeper level it means
that Judas has cut himself off from Jesus who alone is the light and also that
he has sided with the darkness which tries to overcome the light.
The verses which follow and complete the reading of
today can either be seen as a conclusion to the previous episodes of the
washing of the feet and the prediction of the betrayal or as an introduction to
the Farewell Discourse. They speak of the glorification of Jesus as Son of Man
and also of the glorification of the Father. While it is true that the mutual
glorification began when the father was manifested through the Son at the
incarnation and continued in the words and works of Jesus, it will be completed
and reach its fulfillment in the death, resurrection and ascension of Jesus to
the Father. This final departure from the world and return to the Father is
here seen as a seal of the disciples’ new relationship with God, with him and
with one another. Jesus responds to Simon Peter’s question about his final
destination by predicting Peter’s denial of him. Though Peter protests by
offering his life to Jesus in keeping with the command to lay down one’s life
for one’s friend, he speaks more from a misplaced enthusiasm than from the
reality of the situation. When confronted with reality, Peter will in fact deny
Jesus three times.
There are numerous times in our lives when things do
not go the way we plan. It is as times like these that we tempted to throw in
the towel like Judas and Peter did. However, the challenge is that even at
times like these to continue to trust and believe that even though we may not
fully understand why things happen the way they do, that God is still in
control and will never let anything happen to is that is not for our good and
for his glory.
Remaining with Jesus, following his commands and
living the life that he demands is thus not an easy task. The numerous laws,
rules and regulations of the Jews have been summarized into one command which
is to love God by loving neighbour. This reduction of the numerous into one
does not mean that the one is easier; it means that the focus has changed from
external observance to internal disposition and from personal achievement to
grace. That grace is at the heart of the command is made evident in the cases
of Judas and Peter who both fail in keeping it. While Judas’ betrayal may be
seen as a dramatic and extreme case of refusing to remain with Jesus and follow
his commands, the denials by Peter indicate that every disciple is at risk of
failure if he/ she depends on his/her own strength and not enough on the Lord.
Sunday 24 March 2024
Monday, March 25, 2024 - How will you make the unconditional love of Jesus tangible for at least one person today? Will you respond to the unconditional love of God like Mary or like Judas?
To read the texts click on the texts: Isa 42:1-7; Jn12:1-11
The story of the anointing of Jesus is found in all
four Gospels. Yet, the manner of the anointing, the reason for the anointing
and the anointing on the head as mentioned by Mark and Matthew and the feet as
mentioned by Luke and John indicate that each evangelist interprets the
anointing differently. While in Mark and Matthew the anointing is as a
preparation for the burial of Jesus’ body and is thus just before the Passion,
in Luke the anointing of the feet of Jesus by a sinful woman is an explication
of her love and respect for Jesus and his love for her shown in the forgiveness
of her sins. The woman is named only in the Gospel of John and is not Mary
Magdalene. In John, she is Mary, the sister of Lazarus. Though it is not the
head but the feet of Jesus which Mary anoints, the focus of the anointing here
is the “hour” of Jesus. The dinner that Jesus is attending here is an
anticipation of the last dinner that he will have with his disciples soon.
The story begins with the dinner given for Jesus by
Lazarus and his sisters Martha and Mary. The anointing by Mary is narrated
immediately after this. Though Mark also points to the quality of the ointment,
only John mentions the quantity. By wiping the feet of Jesus with her hair,
Mary anticipates the wiping of the disciples’ feet by Jesus at the last supper.
The anointing here therefore points to the washing and wiping of the feet of
the disciples by Jesus. The protest about the extravagance of the gesture is
voiced in John by Judas alone. This is already an anticipation of the
betrayer’s role that Judas will play later in the garden. The protest of Judas
is not genuine, because his concern stems from his own desire to steal. Jesus’
response to Judas is to point to the revelatory significance of Mary’s act. It
is an anticipation of the final anointing after the death of Jesus and thus
confirms that it will take place. Jesus also reminds his disciples of the
limited time before his “hour” and invites them to recognize it like Mary did.
They need to respond like her.
Since many of the Jews were going to Jesus and began
to believe in him, the chief priests make plans to kill Jesus. They also plan
to kill Lazarus so as not to leave any trace of the miraculous powers of Jesus
and also to stop people from believing in him.
The contrast between the insight of Mary and the blindness of Judas is brought out powerfully in this story. She recognizes who Jesus is and the fate that awaits him and so acts accordingly. Judas on the other hand has closed himself to the revelation of God in Jesus and thus can only act to suit his selfish interests. The anointing of the feet by Mary and the wiping them with her hair is also an indication of the action of a true disciple of Jesus. She anticipates what her master and Lord will do and does it. She does not need to be taught it like the other disciples at the last supper. She has learnt it by observing the actions of the Lord. Judas on the other has shown that he is not a true disciple because he is able to see only the negative in the loving action of service and reaching out. His only response is therefore to protest.
The love command was not only spoken of by Jesus but
lived out by him throughout his life. The best manner in which that love
command was manifested was not only in the washing of the feet of his
disciples, but in the spreading out of his arms in total surrender and
unconditional love. This is the love to which we as disciples are challenged
today. We can decide to respond like Mary because we are convinced and have
experienced the unconditional love of God ourselves, or we can be like Judas
who focus on our own selfish interests and so miss out on the beauty and
reality of unconditional love.