Come to me, all you who labour

Fourteenth Sunday in Ordinary Time Year A

The first reading taken from the prophet Zechariah is familiar in that it is quoted as the prophetic text which heralds our Lord’s triumphant entry into Jerusalem on Palm Sunday. A contrast is made within the text between the humble donkey which the Messianic king rides and the war chariots and battle steeds which are now abolished. This deliberate change in the mount of the king marks a time of peace instead of war. The hard gruelling work of war is over; the time of peace and rest is at hand. Well, it does seem to be rest time for everyone except the poor donkey who continues to carry the burden of his king. They say that there is “no rest for the wicked,” or at least for this poor animal

This seems to reflect the tension in our Lord’s invitation and promise, “Come to me, all you who labour and are overburdened, and I will give you rest,” which comes with an additional catch, “shoulder my yoke.” Seems to be a contradiction - on the one hand, we are promised rest, but on the other hand, it comes with an additional burden, “the yoke”, although our Lord does promise us that His “yoke is easy and my burden light.” We would have preferred no burden at all to an easy and light burden.

The key to understanding this rest, is the Hebrew word sabat, which means "to rest or stop or cease from work." The origin of the Sabbath goes back to Creation. After creating the heavens and the earth in six days, God "rested on the seventh day from all His work which He had made". God used the example of His resting on the seventh day of Creation, to establish the principle of the Sabbath day rest for His people. God gave the Israelites the third Commandment (fourth in some versions). They were to "remember" the Sabbath day and "keep it holy." One day out of every seven, they were to rest from their labours and give the same day of rest to their servants and animals. This was not just a physical rest, but a cessation of labouring.

With the establishment of the Old Testament Law, the Jews were constantly "labouring" to make themselves righteous before God. Their labours included trying to obey a myriad of do’s and don’ts on the Sabbath. It is interesting to note that the Law was often described in rabbinical teachings as a “yoke”. But what really happened was that this yoke of the Law, which was meant to free them, turned out to be an impossibly heavy burden that had enslaved them.

The Law of Moses did not actually bring any real relief to the people. This was because it was merely an anticipation of Christ, the One who came to fulfill the Law, the Only One who could truly bring peace and rest to all. Because of what He did on the cross, we no longer have to "labour" in keeping the Mosaic Law in order to be justified in the sight of God. We can now cease from all our futile spiritual labours and rest in Him, not just one day a week, but always. And because Jesus, our Lord, is the Only One who can give us lasting rest, the day in the week in which we commemorate His resurrection, which Christians over the centuries have called “the Day of the Lord”, is now our new Christian Sabbath.

So, how can we experience this lasting rest? What our Lord proposes seems strange - we need to shoulder His yoke in order to find rest. Wouldn’t it be reasonable to believe that since Christ has carried the cross, we wouldn’t have to? Yet, it is He who issues this call to discipleship to all of us to take up our crosses … our yokes. A yoke was not created for rest; it was created for work. It literally has nothing to do with rest at all.

When Jesus invited the weary and heavy laden to come to Him and find rest, we would expect Him to say something like, “Take off the yoke - be free!” But our Lord’s solution for weariness was not to cast off the yoke; but rather to yoke ourselves to Him, to walk in step with Him. Those who were under Mosaic Law were said to be yoked to Moses. Likewise, those who call themselves Christians, should be similarly yoked to Christ. To be yoked to Him means to submit to His authority. Instead of being crushed by His authority, Christ offers us freedom and rest. This is a different kind of yoke, one perfectly fitted to support us. When we are yoked to Christ, He carries most of the weight. That doesn’t mean being yoked to Christ will always be comfortable, but it’s not supposed to crush us either. His yoke ultimately points to the cross. The cross will demand self-denial, but it also promises salvation.

Sometimes, coming to Church on a Sunday feels like a heavy burden, what more when you have to convince your children, your spouse, get them all ready for Mass and then have to brave the judgmental stare from the hospitality minister or other parishioners when you arrive late after the readings or sometimes, after the homily has started. Is it worth all the effort? Wouldn’t it be easier to just stay in bed, wake up late, and enjoy the rest you deserve on that one day of the week where you don’t have to be ruled by alarm clocks and a work schedule? Is it worth all the effort, heart ache, tension and sacrifice?

How can this whole routine be anything but restful? In fact, it seems to go against the obligation to rest from servile work on Sundays and Holy Days of Obligation. But this is what the Code of Canon Law says, “On Sundays and other holy days of obligation, the faithful are obliged to assist at Mass. They are also to abstain from such work or business that would inhibit the worship to be given to God, the joy proper to the Lord’s Day, or the due relaxation of mind and body” (canon 1247). But assisting others to worship at Holy Mass does not violate this Law because at Mass your work is to worship God, and you are never called to rest from worshiping God.

Throughout the week, we strive, we work hard to achieve our goals, but on this special day, when our Lord ended His three days of rest in the tomb, we are asked to place all our burdens, cares and struggles at His feet. We are called to rest because God continues to work even when man ceases to do so. So, if you are feeling restless, distraught, discouraged or even perhaps at the edge of despair, put your shoulder into His yoke, so that He might bear all your burdens. Learn to walk yoked to our Lord, and you will find rest for your soul. This is His promise. “Come to me, all you who labour and are overburdened, and I will give you rest.”

The Price for Lasting Peace

Second Sunday of Advent Year A

Recently, New Yorkers elected a man as their new mayor, which many hail as their Saviour whilst others accuse as being a communist. Some see him as a future hope for the city while others view him as one of the four apocalyptic horsemen that would bring about its destruction. What endeared him to most of his supporters was his primary campaign promise to dish out “free stuff.” Free bus. Free housing. Free groceries. Now, who wouldn’t like “free stuff”?

Have you ever longed for a place where everything was “free”? A place where people worked together, shared together and genuinely cared for one another? A place where poverty, conflict, rivalry, violence is absent or abolished entirely? Despite best intentions and best efforts, the lesson we learn from the neo-socialists, communists, democratic governments is that mankind is unable to engineer the perfect society. Why have countless experiments failed or have been unsuccessful? The answer can be found in the very name given to these ventures. It’s the word “utopia.” Utopia, a Greek word, literally means “no place.” The reality is that there never has been a place on earth where human beings created a perfect peaceful community. And often it has been the very people who claim to create an earthly paradise that have caused the most devastating brokenness. The good news is that scripture shows us how peace and perfection will arrive on earth.

In the first reading, the Prophet Isaiah, our principal prophet for this season of Advent, shares with us a prophetic dream of a future society, a perfect paradise. All hatreds and hostilities have disappeared, those who hated and killed their victims are now sitting side by side, the lion and the leopard lie down with the lamb and the gazelle, the child plays with the poisonous snake. Nobody is doing any harm, the poor and the weak are no longer oppressed by injustice, all seems lovey-dovey. It is paradise restored. Sounds like Utopia, right? Problem is that this ‘paradise’, this ‘utopia,’ exists in no place. But will this ever take place? Well, the Prophet Isaiah provides the clue – he points to the shoot that will spring from the stock of Jesse.

The stock or the stump of Jesse actually refers to another failed project, the broken line of the dynasty of David. The dynasty of King David had been cut down like a tree by the Babylonians in 587 B.C. when the city of Jerusalem and the Kingdom of Judah was devastated and the ruling class led into exile. The people were shocked to realise that the dynasty was not really eternal. But had not God assured David: “your house and your kingdom shall endure forever before me; your throne shall stand firm forever” (2 Sam 7:16). Isaiah knew that God must always be true to His word; hence the dynasty in some way will revive. The spirit of the Lord will rest upon the stump and the roots of Jesse, and the people of God will bloom again. New life can emerge from what is perceived as a dead tree. But the solution would not be a human one. It is through God’s direct intervention that the dead tree stump would spring to life again. We need a Saviour, not just a charismatic political leader. Christ would be the answer.

The second reading also presents us with a similarly utopian vision, now of the Church. But the realities that plagued the Church during the time of St Paul’s writings were in fact dystopian. There was building tension between two group of Christians within the community. The smaller group, described as the “weak,” liked very much a traditional form of religion, prayed a lot and mortified themselves, and observed a lot of prescriptions. The other group, named the “strong,” did not pay attention to such “small” things, which they considered trivial, and held that one did not have to follow the old law; the only necessary thing was to be faithful to Christ. The two groups abused each other: the weak “passed judgment” on the strong ones, calling them unfaithful and these, in their turn “had contempt” for the weak ones, classifying them as traditionalists and without understanding. Sounds familiar?

St Paul recommends to all to be charitable, to show love and reciprocal respect. He did not need to reinvent the wheel and come up with a new blueprint for this community. Christ is THE BLUEPRINT! Our Lord, who did not seek to please Himself but placed Himself at the service of others, is the model par excellence for the qualities needed for community living. What He gives to us is “free”, salvation is a free gift because it is not something we can ever earn. But it comes at the greatest cost to Himself – He paid the cost through His own life. Harmony in the community could only be assured by the member’s commitment to Christ. St Paul challenged the “strong” as well as the “weak” to “treat each other in the same friendly way as Christ treated” them. Rather than engage in mutual criticism that would only engender hostility, they should learn “to be tolerant with each other, following the example of Christ Jesus, so that united in mind and voice (they) may give glory to God and Father of our Lord Jesus Christ.”

Finally, we come to the gospel and discover the key to Peace. It is to be found in the keynote message of the gospel and that of Advent - repentance. In today’s gospel, we hear the story of how St John the Baptist preached this message, “Repent, for the Kingdom of heaven is close at hand.” What does the word Repentance mean? In Hebrew, the word for conversion (shubh) indicates that one has taken a wrong path, and once he has become aware of his detour, the individual returns to the right path in order to return to God. So too the Greek word, metanoia involves not just a static remorse but a dynamic and determined about-face, a positive commitment to a new way of life. Significantly, conversion is not a purely human decision or endeavour. Rather, conversion is a human response to the prior initiative of God.

Repentance means turning to Christ. Repentance means putting on Christ and becoming Christ. The word “Christian” means “of Christ” or a “little Christ.” It means putting God in the first place in our lives and making sure that everything else finds its rightful places in our lives under God. Repentance means letting go of our own will, in order to follow the things that God wills for us. It means turning away from sin and all rebellion against God, in order to be obedient to God and to follow Him in all that He wants from us. Repentance means owning up to our sin, our human frailties, our fears, our inner hurts and entrusting all these to God’s mercy and compassion. Repentance means knowing our need of God. In turning our lives around, we come to recognise that our self-sufficiency is inadequate and that we need to cooperate with God in our own salvation. Repentance therefore is not a one-time thing. It is a process that goes on for a lifetime. Little by little we orientate ourselves ever more perfectly in God’s love.

So as we continue our journey to Christmas, we need to repent of our comfortableness with sin. This is the only way our society and the Church can be transformed. Various utopian experiments that have sought to improve mankind and create a peaceable environment have failed. Lasting peace would not be found in any peace treaty or socio-political or economic reform. This is because, if God is not part of the equation, Utopia would remain a dream. But God’s effort to bring peace will not fail. It will succeed—through Jesus Christ and the establishment of God’s Kingdom. The Kingdom is both “free” and costly. Free because our Lord offers it to us freely. Costly because He has already paid the price for this gift. So, prepare the Way of the Lord!

There can be no peace without Christ

First Sunday of Advent Year A

One of President Trump’s biggest boasts, and he has good reason to trumpet this (pardon the pun), is that he is the “Peace President,” since he has brokered numerous peace treaties throughout the world within the first year of his presidency. One last trophy that he aspires would be to end the bloody conflict between Ukraine and Russia, a peace deal which has eluded him thus far. Well, we still have until Christmas, and that would be a wondrous Christmas gift for all stakeholders. Global peace is not just a universal aspiration in modern times but something desired throughout mankind’s turbulent history. The prophet Isaiah in the first reading sums this up in his vision: “Nation will not lift sword against nation, there will be no more training for war.”

Even as breaches against ceasefire treaties take place in various hotspots, threatening to throw warring parties back into war, the question remains: how long would this last? How can we ever get from a bloodthirsty crowd to become peaceniks? The readings on this First Sunday of Advent provide us with the answer. There can be no peace, if such peace does not exist within our hearts. And for that peace to reign in our hearts, God must rule it. And the reason why lasting peace eludes us is that we haven’t yet allowed God to truly rule our hearts.

Yes, lasting peace cannot be merely achieved through human brokered peace treaties. Threats of nuclear annihilation and oppressive trade sanctions may serve as a temporary deterrent, but violence cannot be defeated by more violence or threats of it. There may be superficial and temporary ceasefire but hatred festers unseen within the heart. Martin Luther King Jr. prophetically said: “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.” This profound sentiment embraces the spirit of Advent and the hope that is rooted in Christ— He is the Light that has penetrated our darkness in order to dispel it, the Prince of Peace who has come to “wield authority over the nations and adjudicate between the many peoples; these will hammer their swords into ploughshares, their spears into sickles.”

In the first reading, the Prophet Isaiah provides us with an astounding spoiler alert of how things would end, how darkness would be conquered by the light and how hatred would be defeated by love. You would imagine that Isaiah or God who revealed this to him would have kept this surprise to the very end, but God does not waste time in playing games with us nor wishes to keep us in suspense. The glorious ending has already been written. The peoples of Isaiah’s days see a besieged city on the brink of destruction sitting on a modest hill but God wishes to present them with an entirely new POV. The hill on which Jerusalem lies is not a particularly high one, but when Christ comes it will be a towering mountain, dominating the whole world. All nations will realise its importance and come to Jerusalem not to conquer it or to destroy it but to draw salvation from it, the source of all salvation. God will teach the people His ways, wield authority over nations, and adjudicate among the peoples. When people listen to the voice of God and abide by His will, all striving and conflict will end.

St Paul in the second reading makes a similar call when he tells us to “wake up” because “our salvation is even nearer than it was when we were converted. The night is almost over, it will be daylight soon – let us give up all the things we prefer to do under cover of the dark; let us arm ourselves and appear in the light. Let us live decently as people do in the daytime: no drunken orgies, no promiscuity or licentiousness, and no wrangling or jealousy. Let your armour be the Lord Jesus Christ.” St Paul’s diagnosis of the malaise of his time is equally applicable today. People continue to deliberately choose to live in sin and darkness rather than to walk in the light of Christ. That is why every Advent becomes an urgent call to “wake up” from this stupor, to repent of our sins but also to prophetically and challenge the world to do the same.

Our Lord in our Gospel today speaks to His disciples and us: “So stay awake, because you do not know the day when your master is coming,” and then adds at the very end: “Therefore, you too must stand ready because the Son of Man is coming at an hour you do not expect.” This season of preparation for the Birth of Christ should cause us to pause to have perspective on our relationship with the Lord and make space in our hearts and lives to bring His light where there may be shadows of sin and selfishness. God’s love wants to break through the darkness so that we may be redeemed and be made new in His promises—this is our great hope. Let us be clear - only He alone can bring peace to your troubled hearts, your broken homes, and this conflicted world of ours.

In the year following the horrendous attack on the World Trade Centre in New York on September 11, Pope St John Paul II wrote these prophetic words in his message for World Day of Prayer for Peace: “No peace without justice, no justice without forgiveness: I shall not tire of repeating this warning to those who, for one reason or another, nourish feelings of hatred, a desire for revenge or the will to destroy. But only Christ can bring perfect justice and offer perfect forgiveness, for this reason, my dear brothers and sisters, there can be no peace without Christ.”

May we take in, the grace of this season—quieting ourselves so that we may watch and listen for the Lord who is already present in our midst. Make Him the centre of your lives. Let Him rule your hearts. Let His light penetrate your homes and workplace. He is coming, let us be awake, vigilant, and ready to welcome Him. Indeed, let us heed the words of the Psalmist: “Let us go rejoicing to the house of the Lord” and never forget that “there can be no peace without Christ.”

Illuminated by the Faith of Easter

Third Sunday of Easter Year B

Most people are familiar with the post resurrection story of how our Lord appears to the two disciples who are making their way home to the village of Emmaus. Unbeknownst to them, it is the One whom they believe had abandoned them by getting Himself killed who walks along with them; it is the Living Word who now explains the meaning of the written Word to them; it is the One who is the Way, the Truth and the Life who confronts their ignorance and despondency by showing them the Way, revealing to them the Truth that will ultimately lead to Eternal Life.

The two would have taken hours to reach their destination and when they had arrived, it was already dark. The Lord having broken bread with them - a clear allusion to the Eucharist - the scales from the eyes of these two disciples fall away and they finally recognise the One who had walked along with them and spoken to them as none other as the Lord, the One who died and is now Risen. Without waiting for dawn, they speedily returned to Jerusalem where they had come from. Imagine that … walking in the dark of night, without fear of brigands or risking a treacherous path in the dark. That was because their path was now illuminated by the new faith of Easter burning within their hearts, showing them the Way home.

This is where we find ourselves in today’s gospel. The two disciples were back with the community of disciples from whom they had abandoned, excited to share news of their amazing encounter with the Risen Lord. But our Lord’s sudden appearance would take the surprise out of their story telling. The disciples would not only have to rely on the second-hand account of these two but get a direct experience of the Risen Lord in the flesh.

And the first words of our Lord are simply these: “Peace be with you!” These words may sound consoling. But they were actually meant as a trigger, to shake the disciples out of their cocoon of despair, fear and anxiety. Our Lord was confronting their current experience. And what was their experience at that moment? It was a volatile cocktail of emotions and experiences. The days surrounding Jesus’ resurrection were anxious times for His followers. For them, His life had ended on that first Good Friday. They were afraid that because of association with Him their lives would soon end too. Further, they were dealing with the anxiety that comes with crushed dreams and uncertainty about the future. They were afraid – for their lives and their future. They were anxious – they had no idea what to expect next. Their stomachs were in knots, their hope was gone, and their blood pressure was up. Amid it all, our Lord challenges them with this common but seemingly inappropriate greeting: “peace be with you”.

This is where we find a common underlying theme which unites all three readings. Our Lord’s greeting and gift of peace is by no way just a means of “keeping the peace,” that is maintaining good relationships with His disciples at the expense of the truth. Any relationship, to be authentic and deep, has to be based on the truth rather than a lie. Falsehood, error, and sin must be confronted and resisted. The problem is that most of us often believe that it is un-Christian to confront our brother or sister when they are in error. Confrontation is often viewed as a negative action that seeks to embarrass or humiliate the other person. But this is where we get it entirely wrong.

In the first reading taken from the Acts of the Apostles, St Peter lays down a list of accusations against the Jews whom he refers to using their ancient name, “Israelites.” They are guilty of handing over, disowning, falsely accusing and killing the very One who was chosen and glorified by the “God of Abraham, Isaac and Jacob, the God of our ancestors.” And it is no excuse nor defence for them to plead that they were ignorant of their actions. Peter lays the blame entirely on them, even though he argues that it was just as scripture had foretold. And the only remedy is this: they “must repent and turn to God, so that (their) sins may be wiped out.” Without such confrontation, St Peter understood, his fellow Jews would remain and perhaps die in their guilt.

Likewise, in the second reading, St John explained why he had confronted his audience - it is to stop them from sinning. But confrontation would not be enough if it is not accompanied by the support offered to help them amend their ways. And so, John tells them that we have an Advocate in Jesus Christ whose sacrifice had taken away our sins. John also reminds his audience that there must be integrity with our profession of faith and the manner in which we live our lives which must be in conformity to God’s commandments. Anyone who claims that they have a relationship with God but continues sinning is living a lie. Ultimately, only the truth can set us free.

Again and again, we find ourselves in the position of facing an evil — sometimes obvious, sometimes subtle — and not quite knowing what to do about it. Of all the works of mercy, probably the most thankless and despised is admonishing the sinner, and yet it is the most needed. Nobody wants to do it, and nobody wants it done to them. But admonishing the sinner, however, is not an act of Pharisaic pride, but of true charity. If we truly love someone and wish the best for the person, we must be ready to correct their mistake and error, even at the detriment of ruining our relationship with the person. True peace can only come by fully embracing the truth about ourselves, and our relationship with God and with others. Living a life of sin would be a clear contradiction of our claims that we are Christians.

Yes, admittedly it is unpopular and difficult to admonish the sinner, to confront delusional thinking, or to correct the error. But remember - Christ did it, and it got Him nailed to a cross. For admonition means looking somebody in the eye, and speaking truth in love to him rather than tiptoe around the subject and pretend that everything is hunky dory. It means addressing a fellow human being as a person, rather than an object of derision or gossip. It means speaking about things that are awkward and uncomfortable. And in our post-truth world, it means having some unalterable values and convictions even if we risk losing friends, family, job, and reputation. Ultimately, to confront the sinner is to call him to cast off the mask of sin and to become who he really is, a child of God in the image of Christ. Admonishing the sinner is to bring light into his life, so that his path may be illuminated by the new faith of Easter burning within his heart, showing him the Way home.

Mercy and Peace

Second Sunday of Easter Year B
Divine Mercy Sunday

NATO has become a household acronym that almost everyone in Malaysia knows and understands. I’m not talking about the North Atlantic Treaty Organisation but the stinging indictment against so many, especially targeted at leaders: “no action, talk only.” It’s the Malaysian equivalent of the English expression “Be all talk (but no action).” The acronym NATO, however, sounds much catchier than BAT. When it comes to mercy, our theme for today, words alone do not make one a Christian. If we wish to talk about mercy, it cannot just remain at the level of words and good wishes. It must be translated into action. We must back our words with action.

We can be certain that there is One who has not and will never fall under this description of NATO! According to St. Paul, this is the One who, "emptied himself, taking the form of a slave … obedient to the point of death, even death on a cross" (Phil 2:8). Our Lord Jesus Christ did not merely speak about love and humility. He did not merely show us mercy as He pitied us and sympathised with our plight. He was not all talk but no action. No! Our Lord, the Divine Mercy, speaks works of mercy to us. But He does not only speak. He acts. This Word became flesh - He became man. He did not merely do His Father's will. He perfected it. His WORD took ACTION - He let us nail Him to a Cross, so that He might take upon Himself the guilt of our own sins. He has the scars to show for it, even after His resurrection.

As His blood dripped down the sides of the tree from which He hung, He thought of us in our sinfulness. And from His side, flowed water and blood as the visible sign of His mercy, a mercy that would take concrete shape and form in the sacraments of the Church, especially in the form of Baptism and the Eucharist. In the Upper Room, behind the closed doors of fear and regret, He did not speak words of condemnation to His disciples who had betrayed Him, denied Him and abandoned Him, but instead, words of forgiveness “Peace be with you!” Our Lord, the Divine Mercy walked the talk and lived His words of mercy.

Divine mercy is the reason why humans can face up to their sin and accept full responsibility. Precisely because God is merciful, we can entrust ourselves wholly to Him, faults and all. We can accept whatever discipline He deems just and we can own our mistakes with the hope of redemption. Today, however, divine mercy often occasions a kind of quest to discover all the excuses humans have for not living the moral standard and to elaborate human inculpability. Divine mercy now seems to be about how humans can’t be blamed.

Today, we do live in an age where mercy is demanded but little appreciated. It is a false sort of mercy that demands nothing from the one who feels entitled to it. In other words, today many perceive mercy as a blanket approval for all manner of action, behaviour and lifestyle. Mercy is treated like a whitewash, covering up all sin and not actually changing the situation of our lives. An understanding of mercy, which allows a person to become at peace with sin, is far from the mercy shown by Jesus, because His true concern is for our true happiness.

How is His mercy connected to the peace which He offers in today’s gospel? True mercy releases us from sin and allows us to live in friendship with God. That is how mercy leads us to be at peace with God. Such peace can only be experienced when we surrender to God’s justice, turn to Him in repentance and be reconciled with Him in spirit and in truth. This is the reason why the words of the Risen Lord as we have heard in today’s gospel connect both peace and forgiveness. There can be no authentic peace if we have not been truly forgiven of our sins.

Mercy does not make sin acceptable. No, mercy seeks to free us from sin through forgiveness. It opens up a space for us to become a better version of ourselves. A false consolation that allows someone to continue in his sin whilst ignoring the guilt of his actions is not mercy at all if the person is not freed from the sinful situation. St Pope John Paul II once wrote “According to Catholic doctrine, no mercy, neither divine nor human, entails consent to the evil or tolerance of the evil. Mercy is always connected with the moment that leads from evil to good. Where there is mercy, evil surrenders. When the evil persists, there is no mercy.” Unfortunately, many today reject God’s forgiveness because they live in denial and refuse to accept the blame or acknowledge their own faults.

Divine Mercy is God’s offer to us to come close to Him. It is a real offer which invites us to a conversion of life, a definite break with sin, and a peace, of knowing and living in communion with God. This relationship is not mere lip service but a reality. God is never NATO! What God has promised, He does. When one meets the Lord’s mercy, our lives change. Our acceptance of mercy involves us trusting our lives to Jesus and our willingness to obey Him. When we pray for true mercy, we ask the Lord to forgive us our sins and weaknesses and to give us the grace to live in communion with Him in sincerity and truth.

Jesus! We trust in You!

Do not be afraid!

Twelfth Sunday in Ordinary Time Year A

Anxiety is a part of being human. Fear, worry, and anxiety show up together and feed into each other in the various situations where danger, perceived or real, lurks. It can be frustrating, and sometimes you just have to deal with it on your own terms. But sometimes, anxiety can be so overwhelming to the point of crippling us, the bleakness and uncertainty of the future may paralyse us to the point that we are unable to make any decision, process any thought or take any action. Despite our best efforts to suppress the feeling and get a hold of ourselves, we don’t ever seem to completely overcome its harsh grip.

In the first reading, we have the prophet Jeremiah bewailing his pitiful situation where he is being persecuted and hemmed in from all sides by his detractors, some of whom had been his friends. He complains that the Lord had ‘seduced’ him so that he cannot stop prophesying disaster. His suffering, pain and anxiety are real - there is no doubt about this. He understands that if he stops proclaiming the truth, the persecution will stop, his friends will return, the situation will normalise. But then instead of giving up and giving in, Jeremiah proclaims his faith: “But the Lord is at my side, a mighty hero …Sing to the Lord, praise the Lord, for he has delivered the soul of the needy from the hands of evil men.”

Rather than allow his emotional and physical torment to move him to abandon his mission, Jeremiah doubles down on his resolve to remain faithful, to persist in trusting God, despite all the challenges that are thrown at him. His story is a lesson for us too. When our hearts align with God’s values, we will view the dangers around us differently. Death, discomfort, and dire circumstances don’t have the same sting when we have God’s eternal perspective. When God’s values and our values align, we will understand what is most important and live out the purpose we were created for.

Throughout the gospels and especially in today’s gospel passage, our Lord repeatedly tells us, “do not be afraid.” Do not be afraid of speaking the Truth; do not be afraid of intimidation from those who wish to silence you: do not be afraid of opposition, persecution and even martyrdom at the hands of your enemies; do not be afraid because we are of great worth in the eyes of God. At the end of the day, do not be afraid of proclaiming the gospel.

There is no denying that it is tempting to stop preaching the gospel or to soften the message in order to make things easier and protect ourselves from suffering and opposition. It may seem for now that whatever is the Truth may be passed off by society as a lie, but we are assured by the Lord that those who bravely proclaim and defend the Truth will experience vindication one day. Even if the Truth seems obfuscated in our lifetime, one day, “everything that is now covered will be uncovered, and everything now hidden will be made clear.”

Therefore, despite all the opposition and vilification which we will receive, Christians must continue to speak “in the daylight” and proclaim the gospel “from the housetops.” Such bold proclamations may lead to martyrdom, there is no denying that. But our Lord reminds us that the goal of a Christian witness is not just survival and personal safety but salvation. “Do not be afraid of those who kill the body but cannot kill the soul; fear him rather who can destroy both body and soul in hell.” Therefore, we should fear God more than our persecutors. Tell the truth and risk the wrath of the mob. But tell a lie and risk the wrath of God. We should prefer the former to the latter. The martyrs whom we have encountered will testify to this.

At the end of the day, the real motivation for our decisions, our actions and our speech should not be the fear of public reaction but rather, the judgment from God. Our Lord tells us that He will acknowledge us before His Heavenly Father, if we stand resolutely to acknowledge Him before His enemies. His enemies may harm our bodies, but God will save our souls. We may be “cancelled” by the angry mob, but we will be affirmed by our loving God. But be warned, less we take God’s patience and mercy for granted. God will not hesitate to “cancel” us, if we choose to placate the mob for our political survival, rather than stand for what is true and good and morally right, and be saved from eternal damnation.

So, let us heed our Lord’s exhortation once again: “do not be afraid.” If you feel that heeding this is humanly impossible, our greatest example to follow would be the one who walked this path most perfectly, Our Blessed Mother. This is why the meditations of the Most Holy Rosary, are not just meditations concerning our Blessed Mother, but they concern her Son. There is no one who entered our Lord’s Passion more completely, experienced His wounds more deeply, agonised more bitterly or suffered more grievously with Him than His Mother. Yet, she refused to allow whatever pain, anxiety and anguish cripple her from keeping vigil by the cross and remaining steadfast at the death of her Son, despite the fact that she is now left a childless widow in a society which cares little for her kind.

After Jesus, there is no one on earth who has or will ever sacrifice more for the salvation of mankind, than the one who gave up her Son and her God to the most brutal violence and death on our behalf. If we follow Mary to the foot of the Cross and take her as our Mother and Teacher, we will come to learn most perfectly how to love sacrificially, how to unite with Jesus in His Passion, adore Him in His pains, and receive the infinite love and mercy that He offers us.

In 1381, King Richard II in Westminster Abbey dedicated England to Our Lady as he sought the protection of Our Lady in the face of great political turmoil. At this point, England received the title ‘Mary’s Dowry’; meaning that England was ‘set aside’ as a gift, a dowry, for Our Lady under her guidance and protection. After 3 centuries of destruction and religious persecution and suppression, the bishops of England had rededicated England once again to Mary in the year 2020, right in the middle of a raging pandemic. That ceremony may have attracted little attention from the media and the world, unlike the recent coronation of King Charles III, but for Catholics, it was a most significant act of devotion and faith by the Catholics who regard her as Queen. It takes great faith to believe that the splendour of the Catholic faith can ever be restored to a nation which has strayed so far from the goodness, truth and beauty which comes from God. It might take more than great faith; it might even take a miracle. It will certainly require the intercession of the saints, and the constant praying of the Rosary for the conversion of sinners and hearts.

As we draw to the end of our pilgrimage, let us look back with joy and thanksgiving at our whole journey. Certainly there were many moments of joy, mirth and camaraderie. Today, let us ask for the intercession of Our Lady of Walsingham, Our Lady of the Rosary, that we grow deeper in love and friendship, not just among ourselves, but with the one who showed us the true extent of love by His sacrifice on the cross.

Choose a Side

Twentieth Sunday in Ordinary Time Year C

There are two parts to today’s Gospel and if we are not careful, we may casually conflate the two and imagine that our Lord is some kind of a sick arsonist wannabe who is announcing his proposed terrorist act of burning everything to cinder and ashes. The first part which sounds more incendiary (forgive the pun) is actually the more innocent of the two.

When our Lord speaks of bringing fire to earth, it is spoken in the light of a more benign Promethean mission that will benefit earthly mortals, rather than how the prophet Elijah called down fire from heaven to incinerate his enemies. This fire which our Lord is referring to is used in a metaphorical sense, and we immediately see its connexion with baptism which our Lord mentions in the next line. St John the Baptist had earlier prophesied regarding the One who is coming, who would “baptise… with the Holy Spirit and fire” (Luke 3:16). The combination of fire and baptism looks forward to the descent of the Holy Spirit at Pentecost, when the disciples will be baptised and filled with the Holy Spirit. So, there is nothing insidious about our Lord’s announcement here. He has not come to end the world but inaugurate a new epoch. His mission is not to destroy but to invigorate, to literally set the world and His disciples on fire, with zeal for the Kingdom. Our Lord then makes another connexion between the baptism He must receive with His passion and death.

After this announcement, our Lord starts to announce how His mission and gospel will necessarily bring about division, even among household relationships which are the bedrock of society. The reason for this is because the Lord Jesus has come as a sign of contradiction. Remember the prophecy of Simeon to the parents of the infant Jesus: “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted…” (Luke 2:34).

The list of household relationships which will be split by their changing alliances with Jesus and the gospel is a fulfilment of Micah 7:6, the last line of which is directly reproduced and paraphrased in today’s Gospel: "For the son dishonours the father; the daughter rises up against her mother, the daughter-in-law against her mother-in-law. A man's enemies are the men of his own household." (Micah 7:6) Rabbis would later interpret Micah 7:6 as the fulfilment of the Messianic age. This means that one of the signs by which we will know that the Messianic age has begun, would be the emergence of cracks and divisions within families and society.

The effect of the Messiah’s coming would be to cause division, as some chose to believe and follow, while others did not, even splitting families in their allegiance. The truth of the Gospel has the power to deeply unite us to God when we fully accept it as the Word of Truth. But another effect is that it divides us from those who refuse to be united to God in the Truth. People are, therefore, forced to make a choice between loyalty to God and towards family. A person who decides to follow Christ must come to terms that he/she will face persecution for his/her faith. At best they will be ridiculed, and at worst, they may be martyred.

Our culture today wants to preach what we call “relativism.” This ideology is very appealing because it argues that if we are to get along with each other, we must go along with the mainstream culture. This is an idea that, what is good and true for me may not be good and true for you, but that in spite of us all having different “truths,” we can still all be one happy family. But how can something be objectively true for some but not for others. Something is true because it has always been true and will always be true. To deny this is a lie, and any unity which is built on a lie, is also a lie. Our Lord was rejected because He did not subscribe to this lie and we should not be surprised if that happens to us, too.

We often assume that peace making is peacekeeping, but they are not the same thing. We prefer peacekeeping to avoid arguments because we assume conflict is undesirable, unpredictable, and uncomfortable—something shameful or even sinful. But peacekeeping is actually founded on a lie. Peacekeeping is when we keep our feelings suppressed, we keep our thoughts repressed, and we keep our tongues stuck to the roof of our mouths because we might say the wrong thing and end up in an unwanted conflict.

It is important to note that conflict in itself is not a sin, anger as an emotion is not evil, and making right judgments is not bad judgment. Such judgment is often the pathway to making peace. Truth is not painless, honesty is not easy, and facing reality does not come naturally. Therefore, peace is made; sometimes by going through conflict, not by sidestepping it. Conflict rises from differences in what persons value. Naturally, there will be conflict between those who subscribe to gospel values and those who don’t. To avoid conflict at all cost means that one must ultimately compromise our deepest values. That would be fine if we discover that these values are wrong or misplaced. But compromising values whilst knowing that they are right, is the greatest betrayal to truth. That is why peacekeeping is the safe choice but it is not the wise one. Peacekeeping is sacrificing truth at the altar of a false and tenuous peace. Many had stood by silently while atrocities have been committed.

It is inevitable that there will be conflict between good and evil, the Christ and the antichrist, light and darkness, truth and falsehood, the children of God and the children of the devil. In this conflict, we cannot remain neutral. We must choose sides. The stakes are exceedingly high if you choose to side with the Lord and with the Truth. It will entail rejection by family and friends, humiliation and persecution by the world. It will entail the cross.

Truth draws the line

Twentieth Sunday in Ordinary Time Year C

I’ve been described as a “pigeon” for good reason. I think it is fair assessment because I often wish to avoid conflict and keep the peace. Confrontation drains and sends me tumbling down a rabbit hole of depression. But, rather than seeing this as a virtue, I have come to recognise that it is a fault to the hilt. A fault, and perhaps even a vice that I have to constantly struggle against. Because in wanting to merely “keep the peace”, I end up sometimes sacrificing the Truth or violating my conscience. This is especially challenging when my true motivation is not really about finding true peace, but something less altruistic – in fact, quite self-serving: I just do not want to lose my friends or my popularity.

Although we acclaim Christ as the Prince of Peace, it must be stated clearly that peace at any price is not the goal of Christianity. Where two sides embrace two conflicting “truths,” compromise to attain some form of uneasy “peace” or to avoid conflict at all cost will descend into an evil. Peace is not just the absence of conflict. In fact, peace is not the result of the absence of something or anything, but true peace always entails the presence of God. It is a Godless society that descends into a violent society, even when such violence is perpetrated in the name of God and religion. Peace loving leaders and their proponents may win the accolades of men for their avoidance of conflict, but if such avoidance of conflict entrenches evil and deceit, and allows it to continue under the blessing of a compromised peace, we are in a sense supporting the continuation of evil.

What is required is not reconciliation that allows and overstates the benefits of a false peace but appropriate confrontation that ensures, what is God’s remains God’s, and what is man’s or what is usurped by man, is restored to God. Truth that liberates, that sets us free and that saves can only come from God. Truth can never be the result of human compromise to merely “keep the peace” so as to offend no one. The fact of the matter is that modern man is willing to risk offending God rather than offending man. It should be the reverse. Give no offence to God, even if it means offending someone who cannot accept the Truth that comes from God. That which is of God is the only Truth. No one can add to it or subtract from it, they cannot improve on it with new human wisdom, nor can they refute it by denial. Anyone who thinks that they can is arrogant. The best we can do is to have a better understanding.

Far from the peace-loving, conflict avoiding Messiah that is depicted by moderns, our Lord in today’s gospel tells us, without mincing words, that He has come to ‘bring fire to the earth’ and ‘bring division’. It is important to note that the Lord is not making some broad statement about His ultimate purpose. Rather, He is pointing to a very real result of His message and mission. The gospel will effect divisions because the Lord confronts us with the truth. He is “the Truth” (John 14:6) and all have to make a response. Our response will ultimately be the point of division. We can either accept the Truth or reject ‘him’. If we try to ignore, that too is a form of rejection. As the Lord announced the kingdom of God, calling for primary allegiance, this will inevitably cause splits and create rifts between different camps, those who will stand with Him in the Kingdom, and those who refuse to abide with Him or even choose to stand against the Kingdom. The family, the traditional central institution that provides protection and social identity, must also give way to this new relationship with Christ. So, even though the kingdom of God ultimately establishes God’s peace on earth, the advance of the kingdom brings division.

The fiery message of this passage is equally crucial to our times. The challenge thrown by the Lord is contrary to many of the prevalent values of our age, the two principal ones being inclusiveness and moral relativity. As a result of this obsession with “inclusiveness,” we are told that we should accept “alternative lifestyles”, redefinitions of life, marriage and sex, normalise the abnormal. The catchword is “tolerance”. Some have almost made a god of tolerance. Yet we find these same people can be quite intolerant of any other viewpoint that disagrees with theirs. Closely related to this teaching of tolerance is the concept of moral relativity, which illogically argues that there are no moral absolutes, except its own claim to be absolute. We must, however, note that Truth is indeed intolerant but its intolerance is directed to lies and sin which seek to hide under the cover of euphemisms. We must remember that Jesus was never tolerant of evil. In the case of the woman caught in adultery (John 8:11), He reached out to the sinner in love, but He hated sin. Compassion and acceptance of the sinner have never meant tolerance of their behaviour. It meant exhorting them to cease that sort of behaviour. Our Lord drew very sharp lines between what was good and what was evil, what was moral and what was immoral. When we blur the line between good and evil, we call destruction upon ourselves.

This unhappy truth does not, of course, imply that followers of Jesus are to seek conflict or to try to split up families or bring division. In fact, our Lord makes it clear that we are to be peacemakers and “to live in peace with each other” (Matt. 5:9; Mark 9:50). St Paul adds: “Do all that you can to live in peace with everyone” (Rom. 12:18). That is why Christians are called to be bridge builders and to enter into dialogue with others. But making peace is not the same as making nice. Being nice just means, not trying to offend anyone, which often means lying, compromising our values and giving in to the demands of others and societal pressure to conform. Sometimes, our efforts to bring genuine peace to a situation or a relationship will, in fact, lead to conflict. Neither does making peace mean compromising the Truth. Truth is not the antithesis of love. In fact, love demands truth.

Yes, division is inevitable. As long as the world continues to resist the life-changing gospel of Christ, as long as the world continues to attempt to subvert and win us over to its self-serving values, where man is God and God is not, there will be division and conflict. St Augustine speaks of this division in terms of, “the City of God”, where love rules, and the “City of the World” where human greed and lust for power rule. Our Lord reveals that this division will sever even the closest family ties, while St Paul depicts this division as splitting apart even the individual human heart, where the flesh fights against the spirit (Gal 5:17).

There is a battle between good and evil going on in the world and in our hearts. It is important that we are aware of this. Our Lord has drawn the lines and calls us to make a stand. All disciples have to choose where we are going to stand—with Jesus or with the world. Many of us, well-intentioned Catholics, may honestly believe that we are standing with Christ but unknowingly, are actually aligning ourselves with the world’s standard. Our collusion with the world may sometimes be benign and subtle. When we are afraid to witness to the values of the Kingdom with the excuse that we wish to be peaceful and respectful, or that we do not wish to offend anyone, we are actually standing out of line, within the firing range of enemy territory. When we try to be friendly with the world, we may make the fatal mistake of being an unwitting Trojan horse within our own ranks. In the heat of battle, where there is much confusion and the temptation to sound a retreat is great, let us never forget the advice of the author of Hebrews, “let us not lose sight of Jesus, who leads us in our faith and brings it to perfection.”  He is our victor and we who stand with Him will be victorious. And He assures us that we can “conquer evil through good.” (Rom 12:21)