THIRD SUNDAY OF EASTER: FROM EMMAUS TO JERUSALEM

THIRD SUNDAY OF EASTER – A: (Acts 2:14a, 22-33; 1Pt 1:17-21; Luke 24:13-35)
Theme: We can walk confidently in the way towards Heavenly Jerusalem because we have a companion of journey, the Risen Jesus.

Reflection:
- We are still walking with the Risen Jesus, full of joy and full of life: the resurrection of Jesus the central point from where our life starts and also the culmination where our life reaches its fullness.
- There is no more discouragement and desperation in spite of our doubts, illusion of mind, but the hope of finding the Lord in the Scriptures and in the Eucharist.
- He is Immanuel on the road to Emmaus, the ‘Lord with us’ as He is with the helpless and discouraged disciples on the road to Emmaus. He revealed himself, once again as He does always, as the one ‘who stays with us’. He is our companion.

First Reading:
- Peter is the first testimony of Jesus’ Resurrection to the public:
o He is the hero of Gospel of Risen Jesus: He is always ready to take up the first word for all other disciples/companions. In today’s first reading we see Peter standing up in the public, exactly opposite of what he was before the resurrection of Jesus where he was afraid and hidden himself from the authority and from the public. The one who denied Jesus in front of the people, is now, become the first one to testify and witness the power of resurrection of Jesus.
o The coward becomes the man of courage and hope: He does not fear to tell the truth of Jesus. He does not look back once he has seen Risen Jesus. He does not hide the joy of having seen the Lord whom he thought to be dead and gone. Yes, he was coward; he was fearful; he was stepping back; but it was in the past. Very soon he recovered his faith; very soon he realized his mistake; very soon he accepted his fault; and very soon he committed himself to the love of the Lord; the people who listen to him can easily find out who he was before and who he is now. They begin to see in him the true message of Christ. They start admiring his words and his stand for Jesus. The man of fear has become the man of courage and hope.
- Peter proclaims the hidden mysteries of God:
o All the events of Christ, before, during and after his earthly life in history, are the ONE DESIGN OF GOD’S SALVATION TO THE HUMANITY. This design is already pre-established and it already existed in the plan of God. All other personalities, like that of Mary and Joseph, the disciples whom he has called to himself and the authority who has condemned him to death, are the ‘instruments’ and ‘means’ that God made use of for bringing this salvation into the completion. Peter expresses this design of God beautifully in his first public speech: “this man, handed over to you according to the definite plan and foreknowledge of God, you have crucified and killed by the hands of those outside the law. But God raised him up, having freed him from death” (vv.23-24).
o In the mystery of God, death is not the aim but the life. God has created everything not because they may die and vanish but that they may live and participate in the fullness of life of God. This is the mystery revealed from the eternity and from the first moment of creation and therefore, our God is not God of the dead but of the living. He does not want the death of the sinner but may have life with reconciliation and conversion of the heart. In fact, death has entered into the world because of one man’s disobedience and denial of God’s communion. But God, out of his infinite love and mercy, desired and designed to save man, again by another man in substitution to the first one, by his own son Jesus Christ. Because of this man’s suffering and death and finally resurrection, the death has lost its power. The death is once and for all defeated. By his victory with the cross, he has eliminated and destroyed the powers of death. There is no more corruption of the body but its glorification in Risen Jesus. Jesus has become the cause for life. We who share in this mystery of God become the men of living, not of the death because as Peter says: “God raised him up, having freed him from death, because it was impossible for him to be help in its power” (v.24).

Second Reading:
- We belong to God for Christ has made us God’s children through his precious blood:
o By the death and resurrection of Jesus, we are all bought and brought to the life of God, which we lost by the sin of disobedience and rejection of grace. It is the fruit of resurrection. Therefore, we now belong only to Him who has called us to himself in Christ and in the Spirit.
o As we are of God, we do not belong to the world and its desires; we are living here as the strangers and as the pilgrims. We have no permanent tent here. We have eternal life here on earth. As Blessed John Paul II holds, we are in the world but not of the world. One day this pilgrimage will be over and we will reach to our home with God. We are called to be there with him sharing his life and joy.
- The character of the Baptism makes us participate in the mystery of Christ, that is, in his suffering, death and resurrection:
o We have to be always in the fear of the Lord (v. 17): Having the fear of the Lord is ‘contemplating his presence’ in faith (today’s Responsorial Psalm) and ‘partaking in his life with the works of charity’. Fear of the Lord always leads us to the knowledge of him. It is the grace of God in the Spirit. The Holy Spirit gives us this gift and virtue of the fear of the Lord.
o The baptism we receive is the participation in the life of God: this follows immediately the responsibility and duty of safeguarding and nourishing one’s own faith and transforming and transmitting this life of faith into witnessing of Christ.

Gospel Reading:
- From Emmaus to Jerusalem: Return to Jerusalem is a return to the hope lost:
o Today’s gospel speaks about the two disciples who are on the road to Emmaus. They are going away from Jerusalem. They are going away from the hope they created in Jesus. The reason is because they desired to see a great victory and triumph of Jesus over the Romans and Jewish authority and establish his own kingdom. When they saw Jesus speaking about the kingdom and its good news, doing many wonders by the way of miracles, they indeed, thought him to be the Messiah who would establish a kingdom of his own. We can observe this in the discouragement and helplessness of disciples and in a particular way in their return to home, in their road away from Jerusalem: “The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people…. we had hoped that he was the one to redeem Israel” (vv.19 and 21). But nothing of this sort happened. Instead, has taken place what was contrary: He was “condemned to death and crucified” (v.20). They have no more hope in salvation. What they have is only the way return to home and usual life and work. They started going away from Jerusalem.
o Joy of Resurrection of Jesus brings them back to Jerusalem: their sadness is over. Everything appeared to them as lost. All life and all desires seemed to be doomed into abyss. But at the end of the road they had seen and recognized their Jesus Risen, in the Scriptures that talked about Him and in the Bread that was broken by Him. Once they have recognized Risen Jesus, they are filled with great joy and their hearts were burning with His presence and they started coming back to Jerusalem. Their way back to hope.
o This is the effect of Resurrection of Jesus: although we seem to be going away from the right path and right place (from the community of believers as we have seen last week) with the burden of our doubts (drowned in the worldly challenges to the faith) and with the darkness of the soul (immersed in the desires of the world and pleasures of the flesh), our companion, Risen Jesus, always enlightens us (makes the path clear) and guides us (makes us walk back to the hope) and leads us (makes us joyful of being found in the right place again) to the Heavenly Jerusalem where we have to stay forever.
o Road to Emmaus is the road to the world. Return to Jerusalem is a return to the Father’s house. The disciples on the road to Emmaus are the disciples lost, like that of the lost son (prodigal son) who, from the moment he stepped out of the house established for him to take his own way, started losing all he has, not only the wealth but also the hope of being a son. Even these disciples once they have taken the wrong road, leaving aside the place they are called to be in, that is Jerusalem, they started losing all their life and their hope of being a disciples and the portion of partaking in the life of their master. But finally, with the help of their companion, Jesus, on their way, they started their return journey to Jerusalem immediately not wasting even a single minute, “that same hour they got up and returned to Jerusalem” (v.33). This is the same hour for us to get up from the road to the world and to get back to the way that is prepared for us, the way of Jesus, towards the eternal joy of the vision of the Lord.
- Journey from the delusion/illusion to the recognition and proclamation of Risen Jesus:
o They stood still looking sad: this is the stage they are in with all the happenings of last three days, from the death to the disappearance of Jesus’ body in the tomb. They are confused. They are in an illusion. They finally look sad. They could not digest and understand what has happened and what is happening. What has happened was the condemnation and death of Jesus on the cross and his burial (v.20). What is happening is the women’s vision of angels who said that Jesus is alive (v. 23). They are in delusion (v.17). His condemnation and death were sure because they themselves have seen; but they are little more astounded (v.22) with the testimony of the women. They are in abyss between the sorrow of death and the hope of resurrection. That’s why they stood still looking sad.
o They proclaimed what has happened on the road and how they recognized him in the breaking of the bread: this is the stage they have reached at the end of the road. They have found Jesus who was with them, who was explaining them the Scriptures, from Moses to the Prophets that already talked about him, but found him only at the end, at the banquet and at the breaking of the bread. The word of God leads us to the body of the Lord (the passage from the Scriptures, table of the word, to the Eucharist, the table of the breaking of the bread). The Eucharist is the culmination of the word proclaimed and accepted.
o In this journey from the delusion to the recognition we are not alone; we have one great Companion, Jesus. In this company we do not flatter. In his guidance we do not go astray. In his banquet we are not hungry. He himself makes us to come out of this delusion and doubt and hardheartedness (“Oh, how foolish you and how slow of heart to believe all that the prophets have declared!” v. 25) to the burning of the heart for him and for his joy that never ends and that never can be taken away from anybody (“were not our hearts burning within us while he was talking to us on the road, while he was opening the Scriptures to us?” v.32).
o This is the passage everyone of us has to make; this is the journey that each one of us has to take up today and from this very moment; once we recognize Jesus we cannot but move towards that joy of proclamation of wonderful deeds that God has done for us;
o “This same hour” (v.33) is the key word in accepting and seeing the effect of God’s wonderful work. The servant of the centurion was healed in ‘that hour’ (Mt 8:13). This is the hour in which we have found the Lord, in the Scripture and in the Eucharist, and this is the same hour that we have to proclaim him. ‘Now’ is the moment we have to sell all that we have and follow him (parable of rich young man); ‘Today’ is the day that the salvation has come to this house (Luke 19:1-10). As Paul also admonishes, “see now is the acceptable time; see now is the day of salvation!” (2Cor 6:2). Let us return to the life of hope; let us return to the Scriptures; let us return to the Eucharist; and let us return to the heavenly Jerusalem.

Conclusion:
- We can stand still, firm and secure because the Lord stays with us, once again He reveals himself as Emmanuel on the road to Emmaus because “he went in to stay with them” (v.29).
- We can move forward with hope and confidence because he always accompanies us in our journey, for Jesus “himself cam near and went with them” (v.15).
- We can be sure of the vision of the Lord because he is present in the Scriptures we read and meditate and in the Eucharist we share and take part and therefore, the celebration of the Mass, the Eucharist is the summit and culmination of our liturgical and spiritual life. His presence and power is always with us in the words proclaimed and in the bread broken.
- We can start our journey towards the knowledge and recognition of the Lord because he himself is our guide, master and companion.
- Get up! Let us go to proclaim what we have seen. Let us announce that we have seen the Lord. Let us cry out that Jesus is risen! Alleluia. Alleluia.

SECOND SUNDAY OF EASTER: DIVINE MERCY

SECOND SUNDAY OF EASTER – A: (Acts 2:42-47; 1Pet 1:3-9; John 20:19-31)

Theme: Joy of the vision of Risen Jesus makes us cry out ‘My Lord and My God’.

Reflection:
- Jesus, who is risen from the dead, did not abandon his disciples without giving them his vision and his touch. Instead, He kept on manifesting his glorious nature and presence creating in them the life and testimony.
- The Resurrection of Jesus is the ultimate revelation of God’s continuous love to the humanity. His immense love crosses the borders of suffering and death and enters into the eternity.
- This Sunday the Church celebrates as the day of Divine Mercy. The mercy of God is fully expressed in the love that God has for the humanity, which is extended in His Begotten Son, in whom He is well pleased. In the particular manner, in His offering of self, for the will of His Father, Jesus, extended the loving mercy to the sinful being and to bring him to the participation of life in God.

First Reading:
- In the Acts, we see, the first community of believers of Risen Jesus: The first fruit of Resurrection of Jesus is ‘communion’: communion with God and communion with fellow beings.
o Through His death and Resurrection, Jesus, has set right all that is being divided by sin. The unity of man with God and with his neighbors is broken by his sin of disbelief and disobedience. Now Jesus has restored this life of communion with His death and Resurrection. Therefore, the Christians, who believe in the Risen Jesus, have to be in ‘unity’ and in the ‘community’.
o With their ‘one in mind and one in heart’ they have to witness the Life that Risen Jesus has given them. No more a reign of sin and death. No more a reign of evil and division. From now on, it is a reign of spirit and life. From this moment, it is a reign of God and unity. All this restoration is re-brought by the blood of Jesus on the Cross and His Resurrection. All who are in Risen Jesus participate in His Glorious Life.
- Life is no more individual but common: “All who believed were together and had all things in common” (Acts 2:44).
o The mentality of ‘this is mine’ is defeated by the attitude of ‘this is ours’. They are together, sharing the fellowship, the gift of the Holy Spirit, because they have believed in Jesus who is dead and risen. They have believed and so as the fruit of their faith, they are together. Therefore, the faith and togetherness or fellowship, go hand in hand. Faith in God cannot keep us away from the fellowship of the others. So also the participation in the life of Christ makes us always sharers of faith with our fellow beings. Life of resurrection is not individual but common.
o They had all things in common: not only what they are having abundantly, not only the things they are happy with, but all that belong to them, they had in common. This signifies not only of the joys but also sufferings. The first Christians were not free of hardships and trials of their faith. They had to undergo all kinds of persecutions and give witness to the Risen Lord till their last breath. Even in this ‘testimony of faith’ they are united.
- The four pillars of New Christian Building: “they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42):
o Teaching of the Apostles: It is the commission entrusted to the apostles by their Master, Jesus, himself. In the special way, the Risen Jesus sends them to all the corners of the world to teach the kingdom of God, for He says, “go into the entire world and proclaim the good news (Gospel) to the whole creation. The one who believes and is baptized will be saved” (Mk 16:15). What they teach is not their own teaching but all that Christ, their master and teacher, taught them: “I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you” (John 14:25-26). Those who listen to the Apostles truly listen to the words of Jesus who speaks through them. The voice of the Apostles is the voice of the Jesus. Therefore, one who listens to the apostles’ teaching truly listens to Jesus himself. That’s what the first community of believers did. They dedicated themselves to the teaching of the apostles because they are the direct transmission of Jesus’ life and words.
o Fellowship: The word of Jesus which comes to the believers through the teaching of apostles is primarily, the word of salvation. The salvation in the Christian sense is not of the individual but of the community. From the beginning God did not intend to have individuals but will to have the community. Even in the act of creation He has made everything in fellowship. Each one is related to other. Each element is connected to the other. Each being compliments the other. The creation of man and women, not as the individuals, but as the community of love, itself is a great example of God’s will of communion between the creatures. The whole story of the salvation history initiated and carried upon by God himself either in the Old Covenant or in the New Alliance in Christ, is, the revelation of God’s communion in calling to himself, not the individual but a race, a community of Israel in the Old Testament and the community of disciples in the New Testament. This fellowship, which is divided and made individual by the egoism and pride, is ultimately restored by the Resurrection of Jesus. Even Christ himself did not act individually but in communion with the Father and with the Spirit. This is the fellowship that has to prevail in the community of New Life in Christ and this was exactly manifested in the first community of believers.
o The breaking of the bread, the Eucharist: The mystical act of Christ, changing the bread and wine into His Body and Blood during the Last Supper, is the centre of this New Christian community. They continue this ‘Christ’s Event’ in ‘His Memory’ (do this in memory of me). The apostles’ teaching leads them finally to be nourished by this Eucharist, the lovable and continuous presence of Risen Jesus. They consider this ‘memorial meal’ as the self-sacrifice of Jesus’ love to the humanity and so as they participate in it, they are also ready to become the sacrificing victims for the faith in Risen Christ. Apostle’s teaching has its culmination in the breaking of the bread. If the bread is not broken and all do not share in the Eucharist, then, the teaching itself is half-done. Therefore, finally, the fellowship becomes ‘the table of the word’ and ‘the table of Eucharist.’ Teaching (or the word) leads to the breaking of the bread (or the Eucharist); and the Eucharist presupposes the preaching of the word. Even if one element is missing then the fellowship is not complete. That’s the reason why the first community of believers gave lot of importance to these two particular aspects of the fellowship and they were even ready to offer their own life in defending their faith (teaching and preaching) and preserving the communion (Eucharist).
o The prayers: The act of coming together itself is the first step of prayer. The believers preserve their rapport with the Risen Jesus, thus with the experience of the Apostles and the total community itself with constant ‘being together’ and Jesus promises his presence where two or three gather in his name. Prayer is not a formal verbal prayer for the first believing community. It is a living and witnessing the experience of Risen Jesus. In this prayer, the words of the mouth become the deeds of the charity. They speak and share the event of Christ. They talk among themselves nothing but the presence of Risen Jesus amidst them in the form of teaching of the Apostles and the Eucharist. In this way, they avoid and eliminate useless talk and blaming one another and instead they encourage one another in faith and in charity and this is the ‘act of prayer’ in the first Christian community. Their life itself becomes the prayer.
- The first Christian community is the community of GIVING:
o The community of believers who are based on these four pillars is constructed with the love and love knows only giving, not expecting back or not asking in return. This is not only verbal expression but living experience. Now, the community knows well how to sell their properties and give for the common good. By now it is not anymore hard for them to renounce what they have and follow the Risen Jesus (Mt 16:24). They are well aware of the heavenly riches. They are taking every step to preserve their wealth in the presence of their living God where neither moth nor rust consume (Mt 6:19-20); they do not sacrifice their heart for the passing treasures (Mt 6:21) and they do not want to win whole world and lose their soul (Mt 16:26) for filthy riches and rubbish things (Phil 3:8).
o This community who knows only giving lives with glad and generous hearts. They rejoice in the well being of others. They take joy in the growth of fellow beings. Each member of the community is precious. Each is given at most care and concern. They are ready to do anything, even cast their own life, for the happiness of the other. Each tries to defend the other.
- Thus, the first believing community is the ‘community of God’:
o God does all the wonder possible amidst and through his people (v.43: awe came upon everyone, because many wonders and signs were being done by the apostles).
o The presence of God is very much visible in its continuous growth (v.47: day by day the Lord added to their number those who were being saved).

The second reading:
- Resurrection of Jesus is the REGENERATION of a believer into the living hope. Once we are re-made into the community of God, he is of God. We are new creation in Christ. The old man and old nature of our being is destroyed by the death of Jesus and it is not over there, moreover, it is re-created/regenerated again with the glory of resurrection. This regeneration (v.3 or a new birth) into the believing and living community of Risen Jesus is the point of our departure and we move/travel with the hope that never ends and that never dies (v.3) towards the arriving point of revelation of Jesus Christ (v.7).
- This living hope does not eliminate from us the trials and does not free us from the hardships. We are to be always tested with the fires of earthly life as gold. We are not destroyed by our trials but we are examined and tested and finally purified so that we become worthy of the imperishable and indescribable glory of the Resurrection. We do not fear anymore to offer our praise and honor to the Lord who has, out of his great mercy, made us his new creation. That is the joy of life we are blessed with in the resurrection of Jesus from the dead.
- Those who are regenerated are no more slaves of earthly pleasures. They do not lose their hope amidst many a trial they have to undergo. Their love for Him (v.8) who has loved them till his last drop of blood and last breath of life, keeps them alive and active in their mission of regeneration.
- New creation/regeneration is an act of God through His Son Jesus and in the Holy Spirit. This is also a new mission. All those who are given a new birth have to live and continue being a new creation. They cannot and should not go back to the old nature or previous life of the world and its desires. The fruit of resurrection is the living hope that makes those regenerated into the community of God and so in communion with God and with the neighbors. ‘Blessed be the God and Father of our Lord Jesus Christ’ (v.3) for all the spiritual riches He has given to humanity in the resurrection of His Son – the salvation of our souls (v.9).

Gospel:
- The three moments of Divine Mercy of the Risen Jesus to the Apostles:
o He stood among them and said ‘Peace, be with you’: Indeed they need a encouraging presence and word of peace. The mercy of Risen Jesus is to give them what they needed in that hour. He stood among them (his presence) and gave them the word of assurance (his peace). They are closed themselves in the room for the fear of Jews. Their life and their hope is, shattered. They are in confusion of what is happening in spite of Jesus’ repeated predication of these events. They have nothing in mind. They lost everything what they have. They are just living with the minimum breath of hope that these things will pass away soon and they become normal again and they can go back to their old life where they have come from before three years. Once the fear of Jews is gone and once all these events are forgotten soon or later, they want to return immediately to their life and forget these three bitter years. These are the bitter years because they hoped for something in Jesus whom they considered to be the Messiah and they desired that they will be saved in the victorious manner. But nothing happened; not even one of their thoughts and desires are fulfilled. All the hopes they had till this moment are shattered. They remained silent and perplexed. They want to forget these moments and return to lead the normal life as though nothing had happened. They do not want to lose their life half a way like this in the hands of the Jews. Therefore, with confusion and with fear they closed themselves in the secret place. Jesus, who always knows their thoughts, has appeared to them. Nothing was impeding him to enter into the room, not even door. The doors remained closed and yet Jesus entered. He is more worried about the closed doors of their hearts than the room. In the right moment of their need Jesus gives them the peace. They are in need of push. They need something extraordinary to encourage them and to lead them out of that ‘room of fear’. They exactly need the peace of heart. And Jesus gives them what they need: ‘peace be with you’ (v.19). His presence and His peace are the first gifts of Risen Jesus to his disciples.
o He breathed on them and said “Receive the Holy Spirit”: Breathing the spirit is always an act of creation. In the act of first creation God has breathed his Spirit into the nostrils of man and he began to live and move in Him (we live, move and have our being in Him). in the act of second creation (is a regeneration as Peter admonishes) Jesus breathes the Spirit into the hearts of frightened disciples and they become new creation who live and move in Risen Jesus.
 The Spirit makes them ‘new beings in Christ’: the darkness of fear in them is dispelled and the light of joy is shone upon them. The closed doors are open. The cold hearts become warmed up with the breathing of Jesus. The cowards become the witnesses. They move out with the new mind and with the new heart and in a word, with the new life in Christ.
 The Spirit sends them into the world: the breath of Risen Jesus effects in them, the mission of being sent. ‘Being Sent’ is the mission: sent into the world; sent to give to the world the word of God (evangelization); sent to give the world the grace of God (sacraments); sent to give the world the life (testimony of faith). Jesus who has received it from His Father did it perfectly and those who are sent by Jesus, “As the Father has sent me, so I send you” (v.21), have to be in the world and for the world but not by the world or of the world. This is the mission of regenerating the souls to God by witness of the faith.
 The Spirit gives them the authority: the spirit which Jesus gives as the fruit of His Death and Resurrection is not the spirit of fear but the Spirit of Power. All that Jesus has said and done is transmitted to his disciples by this Spirit. They have to exercise the authority that the Spirit of Risen Jesus gives them. They are given the power to do their ministry of sowing the love. They have to teach and administer the grace of God with the same authority that Jesus has exercised. Their word is authoritative because it is not from their mouth but from the Spirit that is given to them. Their grace is efficacious because it is not of their own power and merit but of the power of the Spirit that is active in them.
o Do not doubt but believe: The words that Jesus spoke to Thomas are the words to each one of us. Jesus does not want to abandon even one. He searches and seeks what is lost, for he came ‘to seek out and to save the lost’ (Lk 19:10). He goes always behind the lost sheep leaving aside the ninety-nine safe sheep (Lk 15:4-7). He does not take pleasure in the lost disciple, Thomas. He wanted to complete his revelation of glory to them all. That’s the reason why he reappeared to them in the same mode who has done the first time, one week ago. Now Thomas is there. He goes straight away to Thomas and tells him to do want he wanted. He wanted to see the holes that the nails have made and put his finger in his side. Jesus exactly asked him to do the same. The divine mercy never stops anyone from their desire of knowing. Jesus then says to him not to doubt bu believe. More than the holes and the side in which he has put his fingers to touch and see, the assurance of his risen glory came to him in His words of love and comfort: ‘do not doubt, Thomas, but believe’.
 Whenever we are doubtful about the authenticity of Christian faith, the divine mercy is revealed to man by the various appearances in the history of the Church, like that of Mary in Fatima, Lourdes and various other places and different modes. All that just to say one word to the world: do not doubt but believe.
 Whenever the persecutions and trials come in various forms of atheism, secularism, fundamentalism and so on, Jesus generates the holy lives and authentic testimony of the faith in His Church, many saints and blessed people, like that of Pope John Paul II, the defender of faith, for a simple example, the one who is made ‘blessed’ today (1.5.2011), just to tell the world: ‘do not doubt, but believe’.
 The result of this assurance of Risen Jesus is the ‘acceptance of Him’ on the part of his disciples and believers (all the believing community, the first reading) as ‘My Lord and My God’ (v.28). Once Jesus is recognized as the Lord and God, the believer, becomes regenerated and new creation (second reading) who lives for him alone and nothing in the world can separate him from the One in whom He has believed.
- The disciples rejoiced when they saw the Lord (v.20):
o Joy of seeing the Lord is recognizing him as the messiah: Jesus invited the first disciples to come and see where he is staying. They went and saw and remained with him that day and when they returned they have proclaimed the joy of see the Lord and they said: “We have found the Messiah” (John 2:41).
o Joy of seeing the Lord is accepting him as God: the gospel tells us that the disciples have seen, not just Jesus with whom they have been for all these days but the Lord Jesus, in whom all the glory of God is revealed through the resurrection from the dead. If they have seen just a Jesus of miracles and pious words they would have still remained in confusion and in doubt; but they see the Risen Jesus, the Lord, therefore they have overcome all the fear and doubt and recognized him as the Lord and God and now the joy is all over. No one take away this joy as Jesus promised and not even suffering and death.

Conclusion:
- As the believing community we have to be founded on the four pillars of the ‘word’ (Knowledge of God), the ‘fellowship’ (Service of God), the ‘breaking of the bread’ (Love of God) and the ‘prayer’ (Intimacy of God): God has created us to ‘know’ him, to ‘love’ him and to ‘serve’ him and thus ‘become one with him’. This is the new creation of God in Jesus Christ.
- This new creation or regeneration leads us to ‘living hope’ which does not disappear in the time of trials but all the more, lives and testify it even to the point of offering of the self. We live with the hope and our hope is a living one.
- Once we have seen Jesus, died and risen, we have the JOY of God’s life in us and through us. We not only recognize him as ‘Our Lord and Our God’ but we manifest Him through our lives.
- The Joy never keeps us un-responded but keeps us ‘go forward’ sharing this joy and doubling it by giving it to others. We are no more individuals but community in which all have the ‘joy’, the treasures, in common.
- We are the New Building in which there dwells always the Spirit of God. This is the marvelous making of God. Let us rejoice and be glad in it. Let us live and let others live this joy of the vision of Risen Jesus.

EASTER SUNDAY : DAY OF VICTORY AND LIFE

EASTER SUNDAY (A) – (Acts 10:34a, 37-43; Col 3:1-4; John 20:1-9)

Theme: Day of Victory, Day of Life and the Day of Alleluia

Reflection

- The Resurrection of Jesus is the ‘Central Point’ of the salvation history: CENTRAL POINT BETWEEN REMEMBRANCE AND REALIZATION.
o We move backwards into the past to REMEMBER the Wonderful Acts of God in the history from the first day of creation to this day of ‘new creation’ and ‘new life’ in and through the Resurrection of Jesus Christ, therefore we are always connected to the beautiful experience of past; that’s what we have done in the liturgy of these past few days and in the special manner in immediate preparations for this great event, that is, in the Vigil:
 We have just completed the forty days of preparations with the fasting, prayer and abstinence.
 We have just finished the intense preparation in the Holy Week in order to be with the Risen Jesus.
 We have fruitfully and gracefully celebrated the ‘Holy Triduum’ in which we have immersed ourselves in the mysteries of Christ and in a special way, in His Passion and Death.
 We have also just seen and celebrated with heart-filled rigor, the ‘LIGHT OF GLORY’ and ‘JOY OF RESURRECTION’ in the Vigil of Easter, last night. In this celebration, before re-echoing of Gloria, we have reviewed all the significant events of God’s doing starting from the creation to the Jesus’ passion and death and sepulcher.
 In this way we moved backwards from the central point of Jesus’ Resurrection and thus we have become the Christians of ‘Contemplation’ (remembering) of the God’s Redemptive designs.
o From now on, we move forwards into the future to REALIZE the ‘newness of life’ from today to that day of ‘New Heavens and New Earth’ (the predication of Apocalypse: “I will make everything new”) again with the faith and hope in the Risen Jesus. Therefore we always go with hope that we are not condemned to death but destined for the new life in Christ. We celebrate this ‘Realization’ in the liturgy of coming few days, in this Easter Season.
 Now is the Time to start the ‘Easter Season’. Season of Joy, season of Life and Season of Victory and we walk along with the Risen Christ for these forty days glancing to his own manifestation of his risen glory amidst the people.
 With the celebration of His Ascension and the descent of the Holy Spirit, the possibility of this realization is made very easy to those who heed to the voice of the Holy Spirit, for, He is the One who makes everything new and alive.
 In this way we move forward from the central point of Jesus’ Resurrection and thus we become the Christian of ‘Active Mission’ (realization) of God’s presence in and through us.
- Easter People – Living Witnesses: People who base themselves upon this CENTRE (Jesus’ Resurrection) are both ‘Contemplative’ (prayer) and ‘Missionary’ (testimony).
o People of the Resurrection are not to stop themselves at the ‘beautiful moments of past experience’ (with the life of contemplation and prayer) but actively live and make other live the ‘joyful moments of the future glory’ (with the life of testimony and action).
o Contemplation is certainly necessary to gather the spiritual force and energy but it cannot just be outside of the dispensing of this spirit to others which is possible only in the active life of witnessing the joy of Jesus.
o The contrary is also true that the active witnessing to Jesus is not authentically possible if it is not strengthened by prayer and contemplation.
o Therefore, Easter People move backward into the past to remember the deeds of the Lord accomplished in Christ ‘in contemplation’ and step forward into the future to realize the great things to happen in the Spirit ‘in mission’ and thus they live this present moment throwing themselves completely into the hands of Risen Jesus.
- Proofs of the Resurrection of Jesus possible?
o History and Revelation:
 Historically, in the sphere of mere REASON, the Resurrection of Jesus seems to be dim and unclear for various reasons and we are not sure of historical inscriptions for this event.
 Revelation of God, in the sphere of authentic FAITH, the Resurrection of Jesus is completely true and a great event that changed the face of the world.
o Then, how can we proceed forward without any proof of historical reason: The Person of Jesus Christ himself is the Greatest Proof (self witness):
 He is not only historical but revelatory. His journey is not from the history to revelation but vice-versa. He is revealed in history and made the history complete and perfect. Therefore, in the matter of Jesus Christ depending only on the ‘historical proof/reason’ is not enough. Revelation goes beyond the history. History asking for the reason in the realm of Revelation of God is like, as Augustine holds of the Trinitarian Mystery, trying to put ‘ocean into the small vessel’. Therefore, shall we leave it here and say that it is a Mystery that our eyes don’t understand? We should not fall, in this way, fall into the ‘escapism’.
 Everything about the ‘Historical Jesus’ is FORETOLD: Though it is revelation of God, nothing happened suddenly. God’s deeds are always prophetic. From the moment God decided to save man from the power of sin and death through His Son Jesus Christ, He has foretold everything ahead of its actual happening. The Old Testament is greatest basis for this foretelling of Jesus Christ who is to come. The greatest ‘Christ-Event’, which includes his annunciation, birth, preaching, passion, death and resurrection and coming of the Holy Spirit, itself is foretold. Christ himself said that He has come to fulfilled what the Law, Prophets, the Psalms of the Old Testament told about him.
 He himself foretold about his ‘death and resurrection’, at least three times, long before it actually took place and even though his disciple did not understand it properly. Now, He is (risen) what he has already foretold about himself before.
o Is the personal witness completely valid and are there not any other witnesses? Disciples and His chosen people (witness of near and dear ones):
 His disciples were the eye witnesses of his ‘Risen Life and Glory’.
• Mary Magdalene and Mary worshipping Risen Jesus (Math 28:9);
• Disciples on the road to Emmaus recognize Jesus in the breaking of the bread (Lk 24:31);
• The dialogue between Mary Magdalene and Jesus and finally she, with the joy of seeing her ‘Rabbouni’, announces to the disciples: ‘I have seen the Lord’ (Jn 20:18).
• Disciples, themselves fearful and hiding, receive ‘peace and power to forgive sins’ from the Risen Lord (Jn 20:19-29).
• ‘It is the Lord’ (Jn 21:7) is the joyful testimony of the disciple to Peter and other disciples when the Risen Jesus appeared to the seven disciples.
• Peter receiving the authority of ‘feeding the sheep’ (Jn 21:15-19) after confirming his conditional love for Jesus.
 On the foundation of these Apostles’ faith and experience of Risen Jesus that the Christianity has its construction and it is still alive and active like a double edged sword. Therefore we cannot simply eliminate the witness of his disciples on the ‘fact of resurrection of Jesus’. But with this experience of faith, can we satisfy our mind’s doubts on this event and say that no reason could explain it but only faith?
o By its fruit the status of the tree is measured: We keep reason aside because no one saw Jesus rising from the tomb; we keep the self-witness of Jesus or witness of his disciples aside for time being and now we will try to analyze and rationalize what is the consequence of Jesus’ Resurrection? What happened in the life of disciple who followed him till this moment? What is result of the wonderful words and marvelous deeds he has preached and accomplished? What is the destiny of the Kingdom of God that He established with his passion and death? Is everything gone in vain? The simple answer as we see today, is NO.
 Disciples, who were timid and hiding, went on preaching the good news to the ends of the world, even to the cost of their own lives.
 The primitive Christian community, with the life of sharing and togetherness, has witnessed the life and mission of Jesus.
 The innumerable martyrs who have shed their blood for the ‘vision of Glory of God’ in the next life which Jesus promised.
 The small mustard seed which is being planted (with His death) and sprouted (with His resurrection) is now a big tree (Kingdom of God) which has been spread whole through the earth and all the believers enjoying its fruit. By this fruit of faith we know and taste the tree of life (Risen Jesus).
- Therefore, history will stop somewhere but not the revelation, but history is need for revelation; reason has some limitations but not the experience of faith, still reason help to strengthen the faith;
o Is not unintelligent to search for the one who lives among the dead;
o It is unwise to minimize the ‘mysteries of God’ to the level of human tiny mind.

First Reading

- Only question we can ask while reading this piece from the Acts in which Peter preaches to the family of roman soldier is: who was Peter before the event of resurrection of Jesus and who is Peter now after experiencing the Risen Jesus? Enough we have got the proof.

Second Reading

- In as much as we believe in the Risen Jesus we have to search for the things above. We are no more in the sepulcher but risen. No more looking down with desperation but looking high. We are not to be immersed in the life of the earth but with the hope of rising again to our Life and our Life is Risen Christ (v. 4).

Gospel Reading: ‘come and see’ – ‘see and believe’

- John starts the mission of Jesus with the call to his disciples to ‘come and see’ (Jn 1:39) and now he ends the mission of Jesus with disciples’ “seeing and believing” (Jn 20:8).
- According to John’s theology, this is the process of knowing and acknowledging the Truth that has come into the earth: COME – SEE – BELIEVE.
- Once you believe, which goes beyond the reason and historical proofs, THIS EVENT OF RESURRECTION becomes the Day of Victory, Day of Life and the Day of Alleluia because, as the Psalmist says, this is the day that the LORD HAS MADE, let us rejoice and be glad in it. Alleluia.

EASTER VIGIL: AWAIT FOR THE RISING OF THE SON OF GOD

EASTER VIGIL – A - (Rom 6:3-11; Math 28:1-10)

Theme: Alleluia is our Song and Alleluia is our Life

Reflection:
- The only greatest feast of Christianity is ‘the Resurrection of Jesus Christ’. Although we celebrate Christmas with the equal importance, as for the knowledge and life of the Church goes, it is this feast ‘the culmination of the salvation of humanity with the passion, death and Resurrection of Jesus’ which has the prominence and priority. It is because, Jesus has entered into the world (Christmas) with the plan of fulfilling the salvific design of God by dying and rising from the dead (Paschal mystery – Easter). If the latter was not to be there, there is no full significance for his arrival into the world.
- Moreover, this ‘Resurrection of Jesus from the dead’ is that which distinguishes Christian religion from that of others. We may not compare our priority and our faith with that of other religions but we can always, with the rigorous zeal, give the testimony of the joy of resurrection of our Lord with our lives. We are not here to prove our faith but to live our faith. By living we already give a biggest testimony of our faith. People have to see our life and confirm themselves that we live this joy of the resurrection of Jesus in our day-to-day life. That would be the biggest proof that Jesus has truly risen from the dead.
- Very aptly the Christians are called ‘the People of Easter’ and ‘Alleluia People’. And in one word, ‘Joyful People’. This joy is not a mere joy of Christ’s coming into the world but the joy of the mission of Salvation He has accomplished (from the cross) through which He has manifested the Love of God for humanity and finally Joy of ‘Resurrection’ through which He has proved that the power of the evil or death cannot do any harm or any damage with the life that God offers in Christ. Therefore, this ‘Easter Joy’ has no end.
- In the vigil mass of Easter, we make immediate preparations for meeting the Risen Christ. As the part of these preparations we have whole salvation history reviewed and re-lived. Not even for Christmas we do so much of revision of God’s marvelous and wonderful acts for the humanity. Therefore, we see again how the Church considers the resurrection of Jesus as the basis and foundation of Christian life.
- The FIRST part of today’s liturgy is: New Fire – the Light of the First Day.
o This new fire signifies the Light that God has created in the First Day of Creation and thus dispels the darkness that was dominating till that time. It reminds us that God is Light and He gives this light whenever his people are in the darkness of fear and perplexity and we see the clear example of God standing amidst his people as the Poll of Fire at the great redemptive work.
o The procession we make into the Church with the new fire signifies the ‘entrance of light’ into the world (John chapter one). It reminds us that Jesus is the Light of the world who shows the clear way to the people to walk in the right path. ‘The First Day of the Week’ (Mt 28:1 – today’s Gospel), like that of the first day of creation, is the great moment of completion of the salvation history in which Christ shines out (stands out) as the ‘Rising Sun’ dispelling the dark power of the world.
o The candle that each one of us enkindles with the new fire signifies the ‘descent of the Holy Spirit’ upon the Apostles. The fiftieth day (after seven weeks), Pentecost, is again the ‘first day’ of the new creation in the Holy Spirit. It reminds us that the Spirit is the Fire (light) of every heart that is open to the truth of salvation as the work of God the Father in His Son Jesus Christ.
o Therefore, the light of creation was on the first day, ‘the rising of Sun’, the Resurrection of Jesus ‘the light of the world’ is on the first day and finally, the light of the Holy Spirit that descended upon the Apostles is again the first day. And so, this is the ‘First Day of Salvation’. And this is the reason why the Church celebrates this feast as the primordial feast of Christian life in, for and around which everything revolves. And this is the reason why again Church proposes the liturgy of the light as the starting point of today’s celebration.
o In the ‘hymn of the Easter Candle’, the Church sings and praises the incomparable and wondrous deeds of God the Trinity in the plan and history of Salvation. We partake and live these moments of joy in the vigil of Easter.
- The SECOND part of today’s liturgy is: the Word of God: the Church very meaningfully celebrates the Word of God today in particular way by recalling how through the various stages of salvific design God has extended his tremendous love to his people. We see how the ‘powerful presence and immense love’ of God is revealed and fulfilled in and through Christ and this theme runs through all these readings:
o In the first reading that speaks of ‘creation’, we observe, how God has called everything into existence through His Word (Christ who exists from the beginning with God) and He saw ‘everything is good’. In Christ everything is made perfect and good.
o In the second reading that speaks of ‘Abraham’s sacrifice of his only son Isaac’, we observe, how God has sacrificed His Only Begotten Son for the salvation of humanity. Christ has offered himself as the sacrifice of expiation for the sins of humanity.
o In the third reading that speaks of ‘crossing the red sea’ we observe, how God has opened the way of salvation to the people of Israel and now Christ has become the ‘Way’ for all who believe in him. Christ is the way amidst the waters of the world which swallows the man into the depths of destruction.
o In the fourth reading that speaks of ‘intimate union between God and his people’, we observe, how God has make this new alliance with his people in Christ, the new bridegroom. Christ has given his life for his people and thus showed his ultimate bond of love between God and his people renovated in the blood of Christ.
o In the fifth reading that speaks of ‘providence of God’, we observe, how God calls to himself all the people who are in search of truth. As the rain that goes deep into the earth and makes it fruitful so also, Christ who is grace (rain) of God came on to the earth and has gone into (death and burial) earth makes the earth fruitful with the seekers of Truth.
o In the sixth reading that speaks of ‘living in the knowledge of God’, we observe, how the whole mystery of God and His designs are manifested in Christ who is the ‘Wisdom’ of God.
o In the seventh reading that speaks of ‘purification by the holy water of God’, we observe, how God has fulfilled his promise in Christ from whose side ‘flowed’ the water to cleanse the humanity and to purify it.
- The THIRD part of today’s liturgy is: Re-living of Baptism
o Baptism is the participation in the life of Christ. It is the door to enter into the life that God offers to man through Christ in the Holy Spirit. The life of Jesus Christ on earth is fully realized in his Paschal Mystery, that is, in His Passion, death and Resurrection. One who desires to embrace this life of grace has to partake in the same mystery of Christ. We re-live this truth in the liturgy we celebrate today. In this we have three great moments:
o In the first moment we have the ‘litany of all saints’: Saints are the ones who have participated in the mystery of Christ in the extraordinary way to follow Him. They have lived for him and offered their lives for him until their last breathe in spite all the hardships they have come across. By singing the praise of all saints we recall to our minds that the Baptism sanctifies us and makes us the children of God and partakers of God’s glory as saints, now, living the same Glory for which they have strived by living their Baptismal virtue.
o In the second moment we have the ‘blessing of water’ by recalling the merciful deeds of God through the life of his people and this water is blessed with the Easter Candle signifying the presence and effect of Risen Jesus in those who are being baptized. St. Paul says that if we die with Christ we also rise up with Him.
o In the third moment we have the ‘renewing of the baptismal vows’: in the baptismal vows we renounce all that is evil and take up/accept all that is God’s. This recalls to our mind the call of Jesus “If you want to follow me you renounce yourself and all that you have and take up your cross and follow me”. We make the promise that we renounce the Evil and its inclinations to sin and we promise to accept and to believe in God the Trinity, the Church and Eternal life that is to come.
- The FOURTH part of today’s liturgy is: the Eucharist
o Eucharist we celebrate today reminds us of God’s ultimate action in Christ for the salvation of humanity. It’s is the thanksgiving sacrifice of Christ and as we commemorate this Eucharist we give thanks to God for the wonderful life He has given to us in Jesus Christ.
o We receive new life and new strength. That’s why we have new hosts consecrated. All the old ones have to be consumed before. There is not used any of the previous hosts. This signifies that we have started new life with the new energy received through the New Sacrifice of Easter.

Reflection of the Readings
St. Paul’s letter to the Romans
- St. Paul constructs a parallelism between the death-burial of Jesus and the Baptism. The common element in both of these is: sepulcher. As Jesus is gone into the sepulcher (entering into the tomb by his burial) and risen into new life, so also the believer who goes into the sepulcher (entering into the font of baptism by his participation) and thus rises as a new creature. With the Christ’s entering into the tomb and rising from it again to the life of Glory, the death is given new meaning and death appears no more than a door to enter into new life of glory.
- He also reminds us the fact that the old man (the man before believing Christ) is dead, dead to the desires of the world and to the sin and new man (after the baptism) is born, born with the desires of the Spirit and with the grace to be a new creature.
- Therefore, the Paschal Vigil reminds us that we are no more of the old nature but new creatures who are confirmed with the mind and will of Christ so that it is not we who live but Christ who lives in us.

Gospel of Mathew
- The mystery of Resurrection of Jesus is no more a mystery but a revelation of God’s blessing to the one who obeys and follows Him to the last moment of his life.
- Good News of an Angel: In every great event of salvation history there is the presence/announcement of angel. We see this at the very first moment of Jesus’ birth in the womb of Virgin Mary and now at the very last moment of Jesus’ Resurrection there is angel’s good news with the similar words: ‘do not fear’, and announcing the joyful news that He is Risen and He is not there.
- Empty Tomb: Another important proof of Jesus being not there. It’s not impossible for God to raise Jesus from the dead. It did not happen in a sudden way. It was indicated and predicated by Jesus long before his death. Indeed, He has foretold his disciples that He would be handed over to Jewish authority and they would put him to death but He would rise again on the third day. The ‘author of life’ cannot be in the tomb.
- Women’s Testimony: It’s unbelievable and unacceptable in the Jewish community that women speak out something like this. Women are considered to be out of public appearance and are not eligible to talk in the public. That is reason why people, especially Jewish authority, did not believe the resurrection of Jesus just because it is first told by the women. But Jesus has chosen the women to be the first witnesses of His Risen Glory. Jesus has always given the prominence for the women. We see how the women were following Jesus from the beginning of his ministry (Lk 8:1-3). God always chooses ‘strange, unknown and incomprehensible ways’ to reveal his mysteries. In the mystery of Resurrection, it is the role of women, which served as the proof. Those who did not believe in the ‘role of women in the society’ cannot believe also in their testimony and thus they have buried the mystery of resurrection.
- The only force that keep the story of salvation alive and active and the only power that keeps the faith still moving forward till the ends of the earth and till the end of time is: THE FORCE AND POWER OF RESURRECTION OF JESUS CHRIST, THE SON OF GOD. ALLELUIA. ALLELUIA.

GOOD FRIDAY - THE DAY OF SALVATION FOR HUMANITY

GOOD FRIDAY (A) – (Is 52:13-53:12; Heb 4:14-16, 5:7-9; John 18:1-19:42)

Theme: Cross is the Tree and Love is the Fruit

First Reading: He is pierced for our crimes

- Fourth song of the Servant of the Lord (chapter 53)
o It sings of the birth, life, passion, death, burial and the glorification of mysterious messiah.
o A man who is disfigured and macerated: even his pain, sorrow and grief are not for his own sake but for others (vv.2-3 and 6-7)
o A deep suffering which strangely and paradoxically destined for the healing of others (vv. 4-5)
o His life is immersed in the martyrdom and in the tomb and on the tomb with the stone inscribed with the words: “he has not committed any violence and there is no evil on his lips” and this reveals ‘the Innocent’ death of the Servant of God (v.9)
o No one can put him to death but he offers himself (v.10).
o Death is not the eternal home of the Servant but vision of God (v.11).
o His just and innocent death becomes the Cause of Expiation for all and all will receive the reward (the fruit of the Tree of life: the light and the knowledge of God as seen in v.11).
- This song is accomplished in the passion and death of the Servant of God (“emptying himself, taking the form of a slave” Phi 2:7), that is,
o Jesus, who was forsaken and abandoned by his own disciples in the garden of Gethsemane;
o Jesus, who was dejected and disfigured in the hands of the authority;
o Jesus, who has offered himself up for the sacrifice, for He said “No one takes it from me, but I lay it down of my own accord. I have the power to lay it down and I have the power to take it up again” (John 10:18).
o Jesus, for whom death is only a passage to the glory of God because, death has no power over him (Acts 2:24) and his own foretelling and promise that “the Son of Man will rise again on the third day” (Mk 10:34).
o Jesus, who was the innocent lamb and “the Lamb of God who takes away the sins of the world” (Jn 1:29) and He is Cause of our Salvation for He has carried our sins and accomplished at the act of redemption on the Cross saying “It is Accomplished” and the Cross became the Tree of Life and its fruit is His Unconditional Love for humanity.

Second Reading: He is the Priest and He himself is the Victim of sacrifice

- We see this theme running whole through the letter to the Hebrews and in particular way in today’s part: “we have one great High Priest” (4:14) and “He became the cause of eternal salvation for all who obey him”. He is the priest who, being the Son of God, knows, in perfect obedience, to suffer for our iniquities and thus becomes ‘our sacrifice and our salvation’.
- From the beginning of the Christianity, this is how the letter to Hebrews is considered by the Fathers of the Church: All the rites and sacrifices of the Old Covenant are re-read in the light of ‘the ONLY Sacrifice of Christ’.
- The fullness of humanity of Jesus is manifested in being sacrifice for all: Jesus is no more a mere God who is very far away as was thought by the authority of His time but He has become truly human in the person of this man, so human, that He has become our ‘brother’ who is capable of ‘sympathize with our weaknesses’ (4:15).
- We see how human Jesus offers his prayers and supplications, with loud cries and tears and not in vain or not to any god who is deaf but to the one who is ‘able to save him from death’ (5:7). In this way He has shown the way for us to ‘commit ourselves to the One God whom Christ has obeyed and thus entered into the glory as the fruit of that perfect obedience’.
- Therefore, in and through Christ, we can move from the Cross of sacrifice to the Glory of sons of God and finally we know by now that ‘Cross is the Tree and Glory is the Fruit’.

Gospel Reading: ‘Death of Jesus on the Cross is the Seed of Salvation of the World’

- Again we are entering into the Gospel of John which is characteristically very different from the other Gospels and especially in its theological significance. Seems to be almost all similar events from the arrest of Jesus to his final breath on the Cross. But every incident/event is specific in its own bearing and out-pouring of the ‘Revelation of Son of God’.
o There are dialogues between Jesus and his hostiles:
 In the garden of Gethsemane we see Jesus himself initiates by asking the soldiers “whom are you searching” and when they said “Jesus of Nazareth”, without any hesitation he replied them “I am He”. And the consequence is the fall of them to the ground. Very signifying in its meaning:
• Jesus hands over himself to them and thus proving that no one can touch him unless he permits it;
• In front of the Divine Manifestation all have to surrender and fall to ground in fear.
 In his conversation with the high priest: Jesus testifies his ‘public mission’ telling that He had spoken everything in the synagogues and in the temple and His question to the soldier who bet him to show what is wrong and where is wrong. Here Jesus asks them to review their accusation and search for the right reason.
 In the dramatic appearance and dialogue with Pilate in his courtyard Jesus asks him to know two things:
• To know the Truth, which has come into the world and which is standing in front of him;
• To recognize his own mission in the redemptive designs of God: If the power is not given from the above, you have no authority over me (Jn 19:10);
- We will see ultimate conversation of Jesus, leaving apart all others for now, on the Cross in which He gives his mother to John and disciple to his Mother (Jn 19:26-27) and it is very particular to John only because other Gospels did not write it.
o Jesus does not leave his chosen ones and his people without the Mother.
o Significance of Mary as the woman, at the beginning of his mission with the wedding of Cana (Jn 2) and now at the completion of his mission on the cross (Jn 19) stands out as the contrary to the first woman who had denied the design of God. The second Eve always stands at the redemptive work of God completed in her Son, first at the beginning of salvation history with the annunciation with the great ‘yes’ and now at its culmination on the cross with great ‘pondering’ of the works of God.
- His tunic, which signifies the Church, is the undivided unity of Christians:
o When the soldiers have seen his clothes they have divided them into four parts and each one had taken one; but the tunic is seamless, woven in one piece from the top: the indication of the unity of the Church as the one tunic of Jesus, everyone is woven into his Body and therefore there are not to be divisions in the Church.
o The cloths, the outer part of vestment, are divided: when people see the only peripheral aspect of faith in Jesus, like the seed on the rocky ground, it only disappears very quick.
o The Tunic, the inner part of vestment, is one and undivided: when the people enter into the deep and profound faith and relationship with Jesus, they are all united. Nothing and no one can break the unity. Those who enter into the Church that Jesus has established on the rocky faith of Peter and passed on to the generations, they are all intrinsically united and no one can destroy this unity and shatter the faithful.
- Finally from the cross gush out the life of Christians:
o Water and Blood which has come out at once from the side pierced stands for the birth of the Church from the side of Christ as the Eve has come out of the side of Adam;
o Water and Blood which Christ has poured out from the Cross are the ‘signs of Baptism and Eucharist’ with which the believer can have the life;
o This is the mission of every Christian that he has to ‘shed the sweat’ (daily and continuous mission without fatigue) and ‘pour out blood’ (daily and continuous testimony of life and actions till the last drop of blood).

Conclusion
- Christ’s death on the Cross is the ‘gain of life’ of humanity
- Cross is no more of humiliation which means, the suffering, the hunger, the war and even the death are no more blocking stones of faith because ‘no one can separate us from the love of Christ’ (Rom 8:31-39).
- Cross is now the Tree of Life and its Fruit is Love: who takes it, accepts it and likes to follow it has to bear the fruit of love: Christian life is Love and Love is Christian Life and Love is God.

HOLY THURSDAY - SELF-DONATION OF JESUS

HOLY THURSDAY (A): (Ex 12:1-8, 11-14; 1 Cor 11:23-26; John 13:1-15).
Theme: The gift of ultimate love of Jesus to the humanity

General Reflection
Entering into the Paschal Mystery

- We enter into Paschal Triduum with the Last Supper Mass of Thursday
- The Three principle days of preparation for the great feast of the Resurrection
- These are NOT three days of separate celebration of various mysteries as: Thursday as the celebration of Jesus’ Eucharist; Friday as the celebration of Jesus’ passion and death; Saturday as the celebration of silence and hope of waiting for the Jesus’ Resurrection.
- BUT these three days the CHURCH CELEBRATES WHOLE MYSTERY OF CHRIST’S PASSION, DEATH AND RESURRECTION, NOT AS A DEVIDED MYSTERIES BUT AS THE ONE MYSTERY OF CHRIST’S PASCHAL EVENT.
- Each of the days is the fullness of celebration of Christ’s salvation mystery.
- Holy Thursday is the ‘door’ through which we enter into (we are introduced into) the immediate Pascal mystery of Christ.
- Holy Friday is the ‘commemoration of Christ’s passion and death’ in which we make ‘fast’ and ‘abstinence’ and participate in the same mystery of Christ’s work of salvation.
- Holy Saturday is the ‘commemoration of Christ’s descent into the dead not to be as a dead man but to bring out those who are sleeping there with the hope of resurrection. Therefore this is the day of silence contemplation and holy waiting, for the resurrection.
- Holy Friday and Holy Saturday are the days ‘a-liturgical’ which means, outside the liturgy and therefore we do not have the mass and great liturgy but silent and prayerful participation in the passion and death of Jesus.

Reflection
Holy Thursday as the day of self-donation of Christ in the Institution of the Eucharist

- The three gestures of Jesus:
o the washing of the Feet of the disciples;
o the Last Supper of Jesus;
o the commission of Jesus to the apostles to do the same in his memory; are
- The three mysteries of Christianity:
o The Baptism: The fathers of the Church always considered the words and actions of Jesus during washing of the feet of disciples as the elements of institution of Baptism and Penance. Participation of the disciples in the very life of Christ (if I do not wash your feet you have no share with me); Specially St. Augustine says that Jesus when He talked about the ‘bathing’ he thought of the Baptism and when He talked about the ‘washing of the feet’ he talked about the Penance. They all mean that through the washing of the feet the disciples were made to enter into the life of Christ and so we enter intot he life of God in the Bapstism.
o The Eucharist: when Jesus has taken the bread and wine and gave it to the disciples with the words ‘this is my body’ which is ‘given to you’ (Mt 26:26), and ‘this is my blood’ which is ‘shed for you’ (Mt 26:28), He gave his own body and blood in anticipation which he is going to fulfill in few hours. Therefore this is the GIFT OF SELF-GIVING of Jesus so that He remains with them forever. And
o The Priesthood: Jesus did not stop his words and actions (gestures) with giving them his body and blood in the form of bread and wine, BUT He asked them to DO IT IN HIS MEMORY. Not to everyone but to whom he has chosen and to whom he has given the participation in his act of sacrifice ‘Eucharist’, He has given the commission of CONTINUING THIS MYSTERY IN HIS MEMORY. Here Jesus makes them his partakers of his mystery and his ministry, and specially, of ‘celebration of the Eucharist’ in his memory since he is not doing it by himself anymore till he come again (Mt 26:29). This ‘doing in his memory’ is the continual celebration of Christ’s Mystery which has to be carried upon by his Apostles and those who are elected in their place for the ‘offering of sacrifice’ and therefore Jesus makes them sharers of his priesthood.
- The three virtues of Christian life:
o Service: “So If I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet” (Jn 13:14ff);
o Love: “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:34-35). And thus follows the third virtue of
o Mission of continuation and Participation Lord’s mystery ‘doing in His memory’. Therefore participation in Christ’s Mystery and continuing it in one’s life is also the responsibility of Christian virtue.

First Reading

- Explains the way that the paschal dinner has to be consumed.
- This is the exodus dinner, dinner which serves as the nutrition for the paschal journey from the bondage of Egypt to the liberation of being God’s chosen race.
- The principle elements of the rite of First exodus Pascua:
o Innocent lamb to be sacrificed (Ex 12:5-6)
o Blood to be sprinkled, that is, shed and applied to the doors (Ex 12:7)
o Bread has to be that of unleavened, that is, not yet fully baked (Ex 12:8)
o Along with the Bitter herbs (Ex 12:8).
o To be eaten: with the loins girded, sandals on the feet, staff in the hand and with hurry (Ex 12:11).
- These elements usually belong to the nomads (who do not have their fixed tents and those who do not have their permanent houses). They move around or always in the move and thus eat such kind of food (all raw and on the foot).
- This is to remind the people of Israel that God’s doing is not of that normality but that of a special intention with the special nutriment.
- Meaning of this insertion of rite of nomads in the liberation action of God in the life of Israel is:
o Historically: The Pasqua of the Old Testament, in this way, signifies the Presence of God in the story, of his redemptive action and of his love. This presence is seen in the ‘passing over’ (passing through the doors of Israel) of God that night to save them and to destroy the Egyptians (Ex 12:27).
o Spiritually: Through the elements prescribed and used in the rite of Passover of the Israelites signify that ‘they have nothing of this world, they do not belong to the word and they would not cling on to the temporal goods but they have to be always on the move (with the girds to the waist) towards their promised land’. In one word it means that ‘they are only the pilgrims and they have to pass over from this land (Egypt and bondage of the world) to the promised (Cana and freedom of God’s children in heaven).


Second Reading

- Even this handing over of the rite of the celebration and its meaning is still maintained by Paul and we see more clearly in his first letter to the Corinthians and in particular way, we may observe in today’s passage: “I received from the Lord what I also handed on to you” (v.23) and he concludes exalting them to continue the same until the Lord comes: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (v.26).
- We clearly understand from this that the command of Jesus ‘do this in memory of me’ is observed in the ultimate manner in the primitive Christian community and thus it is something to be continued until the Lord returns and drinks again the cup.
- To continue this ‘doing in the memory of the Lord’, there are two most important aspects: ‘what to do’ and ‘who to do’. For the first the answer is ‘to do the sacrifice of the Lord in the same way and in the same manner He has done it’ and it is “EUCHARIST”. For the second the answer is ‘to be done by the one who participates in his priesthood’ which means not everyone who knows him and who believes him (there were many who knew and believed him in his mission of preaching and doing miracles), that means, not all Christians but those who share in his priesthood, which means, those who are called and consecrated for the special faculty of continuing his mystery of Eucharist, that means, the disciples and now the successors of Apostles, the bishops and priests. And it is “PRIESTHOOD”.
- Therefore, these two mysteries (sacraments) INTERTWINED in and during the Last Supper of Jesus.
- For Paul who has taken this recount of ‘last supper’ of Jesus from that of Luke, holds that Jesus takes this rite of Judaic Sacrifice but gives it a different and new meaning, for he takes the bread and wine and says ‘this is my body’ and ‘this is my blood’. It is not any more Judaic rite of alliance but it is that of ‘the New Alliance’ (Jer 31:31-34) in the Spirit of God which Christ fulfills in his Last supper.
- The spiritual meaning that Paul gives to the faithful of Corinth is that “the Eucharist is originated from the ‘love of Christ’ and it has to be celebrated in love and it has to regenerate love for others.”

Gospel

- The placement and significance of today’s Gospel:
o It may seem strange for us to see the account of ‘washing of the feet’ on the day of “Institution of Eucharist”. We have the idea of contemplating the ‘Body and Blood of Christ’ on this Holy Thursday and also little idea of reflecting on the ‘Institution of the Priesthood’ also. But this practice of ‘washing of feet’ and its narration properly today is still little confusing although we know well it’s meaning of ‘doing service to others’.
o In his Gospel John do not mention the institution of the Eucharist same as have done other Evangelists Matthew, Mark and Luke. In its place, John writes of ‘washing of feet’. We know that John is always conscious of Christ being the ‘Word of God’ made ‘man’ out of love and this love is manifested by his ultimate gestures of his service to the humanity. His main concern is not only how he has fulfilled the Old Testament but more than that of, how he has revealed his Father’s love to the world. Therefore John gives more theological importance than to mere historical elements, which of course, are necessary.
o Even the actual narration of the Last Supper of Jesus itself is different in John. We see it as the mission of Jesus to manifest the ultimate love of God:
 It’s his time to leave this world and go back to His Father (Jn 13:1): thus the pass-over of the Old Testament.
 He has loved his own until the end of time (Jn 13:1): already to continue the love of God till the end as the ‘Eucharistic love’ to be continued until he comes back.
 Knowing that God has given all things into his hands (Jn 13:3): not just to repeat what is said and done in the Old covenant but power and authority to create everything new with the ALLIANCE OF LOVE. And now he gets up from the table of supper (the only instance of Jesus’ last supper in the Gospel of John) and with the towel tied around him (as of the girdle around the waist of first reading) sets out for the journey of service.
 John do not speak of the participation in the ‘body and blood’ of Jesus in the last supper but speaks of the ‘participation in this soul/mind/will’ by cleansing of oneself (by repentance and conversion) and by availing oneself to the service of others.
- The dialogue between Jesus and Peter:
o Reveals that John does not reject the institution of Eucharist and the participation of his disciples in it and in that of eating of his body and drinking of his blood in his memory as narrated by the other Gospels. He only gives higher significance to the gestures of service which his disciples have to ‘continue’ as He had done (in his memory) – Jn 13:15.
o Washing of the feet, not of head and body as Peter asked Jesus, signifies that, one who has received the baptism (bathing – washing of head and body) needs only to do act of penance, that is, confession (washing of sins – washing the dust of the feet) in order to participate in his Eucharist (banquet of love and service).
o Manifests that those who participate in his Supper to be NEW CREATURES who have modified the old commandments and enter into the NEW COVENANT with the new command of LOVE (not loving others as we love ourselves but loving others as Christ has loved us).
- Eucharist of the Soul:
o John’s concern is that we are made partakers not only of the body and blood of Christ (which is material celebration of Eucharist) but of the soul of Christ (the spiritual celebration of Eucharist) with love and service and that way confirming ourselves to the ‘mind’ and ‘will’ of Christ who always does ‘His Father’s Will’.
o This spiritual celebration of Eucharist is always possible with the purification of one’s will, which includes, leaving of the world he has created for himself (If you want to follow me renounce your own self and all that you have) and entering into the world of Christ (If I don’t wash your feet you have no part in me) and thus the purification of the head and body (Baptism), of the feet (Confession) in order to participate in his ‘body and blood’ (Eucharist) and to be part of him with the command of love in the Spirit (Sign of the Spirit: Confirmation).
o Partaking in the Eucharist of the Soul means participating in the self-donation of Jesus (LOVE) and in his self-sacrifice (SERVICE).

Conclusion
- The day of LOVE in the gift of himself of Christ
- The day of SERICE in the abasing attitude of Christ
- The day of MYSTERY of the Eucharist, of the Holy Orders (and also of the Baptism and Confession).
- The day of MISSION and Commission to continue everything he has done ‘in his memory’ until he comes.

PALM SUNDAY

Palm Sunday: A (Isaiah 50:4-7; Phil 2:6-11; Matthew 26:14-27:66)

Theme
Hosanna is the song of joy for the one who came in the Name of God

Reflection
- We enter into the Holy Week with the Palm Sunday
- Palm Sunday which the Church calls and indicates as the Passion Sunday also, makes us to enter not only into the glories of God through the David’s Son (Jesus, who came in the name of the God) but also into the very life and mission of Him who came to do His Father’s Will (let me accept the suffering not because my will but yours be done: the prayer of Jesus culminated in the garden of Gethsemane).
- This particular Sunday which exalts us to observe the marvelous revelation of God in the person and passion of Jesus, also, asks us to participate in this mystery with unconditional love and undivided obedience which in turn leads us from the temporal joy to the permanent bliss.

First Reading
- The song of the Servant of the Lord which is expressed in the insults and anxiety of and for the infidels and of those who are ignorant and reluctant of the Word of God (the promise of the Messiah).
- Here the Servant of the Lord is the Man of the word of God and spokesman for God and messenger of God’s plans.
- Strangely, and it’s always the design of God, the reality of this messenger-servant of God is not of peaceful and smooth-going one but the path (way of the cross in the case of Jesus, the True and Ultimate Servant-Son of God) of difficulties and sufferings and even at the cost of death.

Second Reading
- Paul speaks of this Servant of God in his “Hymn of Christ”, song in which the perfect abasement and perfect exaltation of the Son of God is revealed:
o It is the ‘hymn of perfect renunciation of the self’ without holding anything for himself (though in form of God, Christ did not hold on to his eternal state but accorded with the God’s will of manifestation of love).
o It is the ‘hymn of eternal obedience of the Son’ who always listens to His Father and does everything that He commands, not out of compulsion or force, but out of his filial love which he always enjoys with his Father.
o It is the ‘hymn of ultimate offering of the self’ for the completion of God’s plan of salvation for the humanity. He has not hidden anything from the humanity which is treating him so badly and we see how the servant of God of the Promise (Old Testament) is present in the suffering servant of God of the Fulfillment (New Testament) without reserve. He offered every part of his body and every drop of his blood.
o Finally, it is the ‘hymn of eternal exaltation of the Son’ by His Father. The abasement in renouncing oneself, the endurance of sufferings in obedience, the manifestation of love in offering oneself until the last breath have not gone in vain. Everything is resulted in the exaltation. Joy follows the pain. Glory follows the death. This is what we are going to reflect in the passion narrative of Jesus in the Gospels.

Gospel Reading

- The big question is why on the day of palms (Palm Sunday) suddenly the Church gives us the passion narrative and focusing very little on the palms and songs of hosanna?
o The answer is that the palms and glory of Jerusalem streets is only temporary and it’s only a door for the entrance of Jesus into his final completion of his presence in the world. Already before entering into Jerusalem Jesus foretells of his entry and death.
o Aptly the Church calls it Holy Week because whole of seven days the Church to the full extent contemplates and celebrates the Paschal Event of Christ which starts from his last supper to his resurrection from the dead.
o This is the gift of a week from the Church to live and make our own this week and find out the true and ultimate meaning of human life, death and life after death.
- Each episode of the passion narrative is very precious and full of meaning and it could serve as the mirror in which we can see our own selves and lives. Each word and each sentence is a seed of salvation:
o In the Last Supper we see the desire of Jesus to pitch his eternal presence amidst us in the form of bread and wine.
o In the garden of Gethsemane we observe the conflict of Jesus within himself between the two will (his will and his father’s) and his agony to overcome his own will and his passion to accept the will of God.
o In the arrest of Jesus we notice how Jesus wills to be at peace and as a lamb going to the slaughter’s house keeps quite without a word and offers himself and finally not gives any room for the violence.
o His appearance before the authority and people (Mt 26:57-75) is his final revelation of his presence and mission among and for his people because “from now on you will see the Son of Man sitting at the right hand of God and coming in clouds of heaven”.
o In his journey towards the Calvary and his death on the cross we reflect the tremendous love of God for humanity in spite of latter’s blindness to recognize it.
- All the paradoxical moments of human life resound in the passion and death of Christ and God himself allows the truth of co-existence of Joy and Sorrow, Power and Helplessness, Conversion and guilt, good and bad, acceptance and rejection, compassion and cruelty, and whatever that could be found in the complexity of human life:
o First paradox is : the Upper Room and Garden Gethsemane:
 The Upper Room is the private and very personal place which Jesus wanted to spend with his disciples. It’s here that Jesus expressed whole of his being and his doing in the ultimate manner. It is this place which Jesus uses for his intimate communion and communication with his disciples. In one word, this is the occasion where Jesus has given himself completely (what he is going to offer on the cross, that is, the body and blood) to his own (his chosen ones for his mission) and commissioned them to do the same in his memory (the continual presence of Jesus in the Eucharist). And it was a joyful feasting of togetherness.
 The Garden of Gethsemane is the just opposite of what just happened in the upper room. It’s here that Jesus feel completely betrayed and abandoned by his own with whom he has just shared all this life. It’s here that Jesus was filled with bitter agony of his choices of life and completion of his coming into the world. In one word, this is the occasion where Jesus has given himself completely (the cup he is going to drink) to his Father who has designed his plan of salvation through his self denial once again on the cross (as he has done for the first time in the incarnation). And it was painful experience of abandonment.
o Second paradox is: Repentance of Peter and Regret of Judas
 Peter stands for the total self commitment to Jesus after having betrayed him and completely neglected his testimony in front of those who seek the truth. He doesn’t feel shy to come back to his master. He is always quick to rise up after falling down. And it was a joyful return of the prodigal disciple.
 Judas stands for the total self assassination after having betrayed Jesus and completely forgotten the way to come back. He has closed his doors and he has neglected that there is way for coming back. He felt shy of standing before his master. He is not ready to remember and beg for divine mercy which in fact is waiting for his return. And it was a painful loss of the disciple.
o Third paradox is: Innocence of Herod’s wife and Arrogance of authority
 Herod’s wife stands for the one who searches for the goodness and well being of the condemned. She is ready to read the ways of God’s doing and the truth of God’s will. In her striving for the seeking of Truth (Jesus) she is blessed with God’s own help and she is open enough to understand it and testimony it. And it was a joyful search for the God’s will.
 Authority (the Pharisees and Scribes) stands for the one who suppress the truth and pave the way for self growth. It is not ready to understand and accept the way of God. In its arrogance it has become blindfolded and it is closed itself for the truth. And it was a painful negligence of God’s will.
o Fourth paradox is: Power of the Palace and the Helplessness of Golgotha
 Power which was always thought to be in the Palace and which supposed to be at the service of Justice and now exercises full capacity to suppress and oppress what is right. What a painful misuse of God’s decrees.
 Calvary which was always considered as a place of condemnation and which is supposed to be having negative shades now turns out to be the place of forgiveness and salvation. What a joyful fulfillment of God’s designs.
o Fifth paradox is: Thief at the Right and Thief at the Left
 Thief at the right side stands for the possibility of return to Father’s Paradise even at the last moment of life. What a joyful grace of God.
 Thief at the left side stands for the rejection of the acknowledgement of God’s merciful deeds. What a painful loss of God’s life.
- Paradoxes of life of this kind we can see many more in the passion narratives. They only make us realize that life is full of paradoxical moments and we have the every possibility to choose what is good and be at the side of God.


Conclusion

- It’s only the beginning of walking in the way of the Lord (passion of Christ).
- This has to go on till we come into full participation in the life of God.
- Passion and sufferings are, therefore, not the hindrances but the stepping stones to enter into grace of God.
- God never abandons the one who obeys him perfectly till the end of the day (till the last breath).
- May the passion of Christ be Hope of our life.