7th Sunday in Ordinary Time Year C 2025

We are not done with the Sermon on the Plain yet. It feels as if what Jesus said last week continues to this Sunday. “Blessed are you when people persecute you and speak all kinds of calumny against you”. Here Jesus is asking us to forgive and also to bless those who hurt us.

This is by far one of the most radical teaching put forth by Jesus. And it is a daunting challenge to our human nature. The Christ who emptied His divinity to assume our humanity is inviting us to be divine like Him.

When we consider the topic of forgiveness, we may conceive of it as a feat which we struggle with, at best, to accomplish or at worst, we are plainly unable to do so. As such, how often have we come up with justifications like “I can forgive but I cannot forget” or “I can forget but I cannot forgive”. The ability to forgive is a gargantuan task. Often enough we are a tangled mess of emotions that simply overwhelms whatever will or “voluntas” we may have.

A proof of this mess is how we slip with ease into a victim mentality. Firstly, there are genuine victims and there are people who are persecuted because of their orientation or preference, their race or skin colour, their class or social status, their political beliefs or their religious persuasion. Persecution is real. Or one is simply an unfortunate victim of crime, robbed or scammed. But how often have we looked at an instance or an event which is unfavourable and immediately conclude that it was a racist incident? Our interpretative lens is heavily tinted by our preconceived labels.

When we have preconceived ideas such as being a victim, it is easy to blame everyone instead of taking responsibility for our own actions. When one is a victim, forgiveness will always feel like a losing proposition. A person, who believes himself or herself to a victim, is already disadvantaged, and for this person, hatred, dislike, gossip can be a security that one holds onto. In such a situation, to forgive would be to lose that one advantage a person has. Furthermore, this victim culture also has an ugly step-sister and it is the outrage industry. When we accept our victimhood, we can be easily triggered.

However, instead of approaching forgiveness as an achievement we might want to consider it from the perspective of result and a fruit. How? In general we have lost the long-term perspective that allows us to hold contradictory emotions together. Our quick-solution tendency is to try to get rid of pain because we are unable to deal with a less than perfect situation. Pill-popping and numbing narcotics are easy solutions to this inability to cope with the contradictions arising from natural imperfections.

After all this is a valley of tears and no matter how perfect a world that we hope for and desire, it often falls short of perfection. Such an imperfection becomes a burden when we lose sight of the Resurrection. If we are unable to see beyond death to the Resurrection, then we will always be driven to exorcise our discomfort, which is a kind of imperfection that belongs to this temporal reality.

After each day of creation, God saw that it was good. Yet it whatever He had created was not the perfection of heaven. Imperfection is not a sign of God’s lack. Rather, it belongs to the natural order of creation. Thus, we need to consider forgiveness from the perspective of heaven or our desire for heaven. What Jesus taught becomes relevant to our effort to forgive. “Blessed are you when people persecute you and speak all kinds of calumny against you” becomes an invitation to bless even those who persecute you. From the perspective of heaven, the fruit of blessing is forgiveness.

Try blessing someone whom you really dislike and watch how the hatred that grips your heart gets loosened. Blessings and curses cannot belong together. You cannot in all in sincerity ask God to bless and at the same time curse a person. It just does not work that way. How often have I wished I were a mutant like Magneto. I would have the power to crush terrible drivers in their cars andfeel the glee of disposing of them like ragged dolls. But to what avail? Whereas, when we bless others, even bad drivers, we free ourselves and we allow ourselves to look for ways to reconcile. It may not be that we forget but we will definitely not look for ways to harm another person.

When Jesus taught us to forgive, He did it to both the Disciples and the crowd in Matthew’s Gospel. Whereas, in Luke, He addresses only His Disciples. This is such a fundamental call that it raises Christianity to a noble calling. Luke holds such a high standard for the Disciples to imitate God.

Indeed Christian life is not for the faint-hearted. It is not the weak who forgive because they have no choice. Rather it is the strong who forgive because they choose to. Ultimately, the blessing we invoke on others will make us walk through this valley of tears not unharmed but with confidence and hope in the Lord.

Forgiveness is like the air we let go of in a balloon. Unforgiveness is like the millstone around our neck which does nothing but drags us down. It weighs upon and drowns us. It is energy-sapping because it takes a lot of energy to be angry and to hate. On the other hand, it takes less energy to be joyful.

In the 1st Reading, David was badly wronged by Saul and yet David spared Saul’s life. Our victim-society is an existential reality from which we cannot escape. Therefore, we must deal with the reality that there are a lot of victims but the question is not “How do we deal with being wronged by others?”.Rather, the question is “How not to live as victims and despite our victimhood, how can we be freed from the oppression of unforgiveness?”.

Sometimes, it feels good that we can get even especially when misfortune befalls our enemies. Like being Magneto but the thrill of schadenfreude is always short-lived. Ultimately, it leaves us empty even if we should get even. As they say here, “padan muka” or “serves you right”. It feels good but after that, what? Are you happy or satisfied? What frees us is when we are able to bless our enemy and at the same time, to leave it to God to exact justice the way He sees fit. This is trust and such is the grace that we are invited to this Sunday.

6th Sunday in Ordinary Time Year C 2025

This Sunday, the Sermon on the Mount in Matthew makes a descent down the slope to become the Sermon on the Plain for Luke. The Gospel writer, in particular, noted that Christ stopped at a piece of level ground. Matthew’s focus was on Christ the teacher for He had gone up the hill where He sat down and He began to teach them. Luke’s emphasis on the level ground revealed a Messiah who had come to fulfil the prophecies of old—mountains would be laid low and valleys would be filled in.

Jesus has come to make things right and the Lucan Beatitudes reveal that in God, there will be a reversal of fortune. Now, for the change we desire, we need to take note of whom we should trust. In the 1st Reading, the writer spoke of the foolishness of trusting in man or his machinations but praised the wisdom of trusting in God. This runs against the grain of accepted convention.

Our usual response is to manoeuvre. We tend to scheme our ways around because God cannot be trusted. In that regard, He has not failed somehow to “prove” or to “manifest” His untrustworthiness. How many of us have prayed and placed our trust in the Lord only to be disappointed? Think about Job and the misfortunes that landed on him. God appeared unmoved by our predicaments especially for so many who have lost their loved ones. They have prayed, fasted, made novenas and gone on pilgrimages to pray for miracles to no avail.

The key to trusting in God is found in the 2nd Reading and it is the hope of the Resurrection. St Paul was right to point out that if the Resurrection had not happened, then we would be the saddest people in the world. But the Resurrection did take place and it should ground our trust in the Lord. The truth of Christianity is premised on the truth that we will rise from the dead. Our hope is not confined to this life alone and there is a bigger picture which allows us to survive or hold on for the long run.

The promise of the Resurrection gives meaning to the Gospel’s blessings and woes. The English translation we are accustomed to, speaks of “happiness” but a better rendering would be to speak of “blessedness”. Happiness is suggestive of contentment and it could also be emotional or simply passing. Whereas to be blessed evokes a peace of mind and an interior joy and it does not exclude the possibility of suffering.

The blessedness of the poor described by Luke is balanced by the woes of the rich who have placed their hope in material well-being or even their own political prowess. They will receive their comeuppance. For those who are poor, who really have nowhere to turn but who have humbly placed their trust in the Lord, they will be justly compensated even if what they deserve may not be found in this world.

Our reward may only come only when our earthly existence is over. Therefore, to be a Christian today is really to walk a straight and narrow path. Frequently it is a long and lonely journey. Our natural inclination is to desire a form of discipleship that is easy-going and if we encounter challenges, we want the Cross to be light enough for us to carry or the trial easy enough for us to overcome. But life rarely bestows such an easy path to greatness. The path to saintly excellence is always heroic. “Blessed are you when people persecute you and speak all kinds of calumny against you”.

The reality is that we do not need to “engage” the world for it to reject us. The very fact that we follow Christ is enough. But rest assured that in Him there will be a reversal of fortune as presented by these Lucan Beatitudes. The four blessings and four woes invite us to consider where we are placed. Where do we fit in the grand scheme of things? The poor, the hungry, the weepers and the hated will find their fortune reversed and that is a promise as much as for the rich, the full, the contented and those praised by the world. They may find themselves “unblessed” in the end.

It becomes frightening if we only focus on the warnings expressed through the “woes”. While it should terrify us to a certain extent what they do is to remind us that we do not exist on a purely physical plane. There is a reality beyond our corporeal existence and because we are also spiritual beings, it explains why we can never be fully satisfied materially. Just observe a person who is greedy or avaricious. They acquire wealth and somehow whatever they have gained, there never seems to be enough to make them happy.

Maybe wealth accumulation is not a good example. Online shopping may be a better illustration. Have you gone on a buying spree? What felt at that time like the ultimate purchase when received will soon leave us feeling empty. Our addiction to shopping is symptom that we may have mistaken material acquisition to be the solution to the soul’s deepest longings. What is more? The modern phenomenon of hoarding is a tell-tale sign that we may be losing the fight of believing in the Resurrection. We “save” or rather we “hoard” because nobody can be trusted, not even God.

The woes in the Beatitudes open us to the truth that we are spiritual beings and they remind us not to be fooled and trapped by the material and physical experiences of this world. What makes living Christianity impossible is when we lose the sense of the Resurrection.

We all need a reversal of fortune but not in the material sense of getting richer. What we most need is to know that our faith has not been in vain. Suffering, loss, setbacks are not the final chapters in our lives. Jesus Christ, by His Death and Resurrection, has stamped life with a promise. Life has an eternity but not in this world. Blessed is he who has placed his trust in the Lord.

5th Sunday in Ordinary Time Year C 2025

Recently, an artist was asked to perform at the Liberty Inaugural Ball to welcome the 47th President of the USA and he was criticised severely by his fans. There were calls to boycott him. His response is relevant to our Gospel today.

Jesus is at the house of Simon. He had been curing the sick and it included Simon’s mother-in-law. Later, He taught from Simon’s boat and even instructed him where to pay out his net. The catch was phenomenal, further confirming that with Christ present, there is always abundance.

The catch proved pivotal in the transforming and deepening relationship between Christ and Simon. Simon who recognised his unworthiness in the presence of His Lord, was given a new mission. From then on, Peter was to be the fisher of men. This episode of their deepening relationship was witnessed by two brothers, James and John. Significantly, the mission to be the fisher of men was addressed to Peter alone.

Now let us return to Nelly, the artist performing for Trump, who was chastised by his fans for daring to dignify or “normalise” the 47th, to which he replied, “I respect the Office. This isn’t politics. The politics, for me, is over. Trump won. He is the President. He is the Commander-in-Chief… It is an honour for me to perform for the President of the United States, regardless of who is in office”.

Today’s Gospel might be the genesis of one of the greatest offices of the world: the Papacy. History has not been kind to the office of the Pope. At best, it has been lukewarm and mostly for the anglophone, the English language is enmeshed in rather strong anti-papist sentiments. After all, English is the mother-tongue of a kingdom that had turned it back on the Pope.

Behind the Office, God stands. This is a powerful statement that finds little currency for some of us. God is the guarantor of the office. Not the politics. We may disagree with the politics of the papacy but we may want to get behind the fact that this office is the only one guaranteed by the Holy Spirit.

There is an element in the Gospel passage today which may provide a way to appreciate the Papacy. Whether it be a President, a Prince or a Pope, we seem to believe that transparency is only way to be. But then, in facing the demons, Jesus disallowed them from acknowledging Him. Why? Scholars believe that to be a part of the Messianic secret where Jesus does not want the demons to proclaim Him. If they had opened their mouths, and the people come to know about Him, He would be severely curtailed in His ministry.

However, the human heart is a landscape which only God knows too well. Yet we believe that transparency is enough and also we are free enough to be the best judge of the human character. Maybe Pope Francis was right. We do not judge because only God knows and it brings us to a topic which is central to the smooth running of the information superhighway. It is the matter of transparency in relationships.

There is a world of a difference between government secrecy and the Messianic secret. Governments view secrecy as a means to govern in the name of a greater good. Yet know that it is often motivated by self-interests. Somehow, Christ also willed secrecy as a means of doing greater good which raises the question of which “secrecy” is the better good. Where does transparency fit in all this? Good journalistic investigations have uncovered or revealed private interests shrouded in shadowy secret or even hiding in plain sight. Whereas the Messianic secret can beunderstood from the perspective of creation. God put Adam to sleep so that He could create Eve. We are not meant to know all secrets and transparency does not always guarantee accountability. This is not advocating apathy. Part of our challenge today is that everyone is a pope. We believe we know everything. We also want to know everything, like Eve greedy for knowledge.

Right now, there is a new sherif in town. More than half the American population is crowing or gloating. Less than half is foaming and perhaps flagellating themselves. The same jubilation and despondency was felt during the transition from Benedict to Francis. Those who love Benedict love him for his erudition and dislike Francis for his easy-going ways. Those who love Francis love him for his iconoclasm and dislike Benedict for his pedantry. These are simply caricatures but the point is there will be some “winners” and some “losers”. Now we have a popular Pope like now we have a popular President. Everything about Pope Francis is amazing. Francis this, Francis that. Everything is Pope Francis. When Benedict was in power, the conservatives were in ascendancy and they were elated. Now that we have a seemingly leftist pope, the liberal are just ecstatic. For conservatives who do not like him, whatever Francis does is raked over with a fine-tooth comb.

The point is popes come and go. A few are scoundrels and some are saints. Most importantly, it is to behold the office and recognise that it is not bestowed by us. Rather it is bequeathed by the Lord to His Church. If we like the Pope, well and good. But if we dislike him, the best we can do is to turn to the Lord and pray for the Pope and by extension the Bishops or the priests. Once I was out for dinner with a group of friends and the conversation drifted towards the character of a priest. A woman in the group casually remarked, “He is a mother’s son”. It was a sobering slander-stopper which drew our attention to how much prayer is necessary for the clergy and the religious. Every vocation is really a history of grace, for it is a calling from being ordinary to becoming extraordinary. All the more prayers and sacrifices are needed for that. Thus, the Church, most especially the Vicar of Christ, needs our prayers and our reparation. The more we pray, the more we will repent and return to God. The more we pray and repent, the better Christ can accomplish His salvation, despite the less than stellar quality of our Popes, our Bishops and our priests. God is great.

4th Sunday in Ordinary Time Year C or The Presentation of the Lord 2025.

Today marks the 40th day after Christmas. Traditionally, it signals the end of the Christmas season. Of course, for most, if not all, we have already taken down our decoration since the Baptism of the Lord.

During Ordinary Time, the solemnities and feasts of Our Lord take precedence over the Sunday celebration. Since the Presentation falls on a weekend, it supersedes the 4th Sunday in Ordinary Time. The other two feasts sharing the same privilege are the Transfiguration and the Exaltation of the Cross. Coincidentally, this year, the Exaltation of the Cross falls on a Sunday too.

A feast on a Sunday might feel like an interruption but it actually presents a good segue into how we can scrutinise more profoundly the person of Jesus Christ.

Apart from the Presentation, Feb 2nd is also called the Purification of Mary. How can we understand the Mosaic tradition which considers a mother unclean for forty days after the birth of a son? The most humble Mother of God, despite her immaculate conception, submitted to the law and at the end of that period, she went to the Temple to offer a sacrifice for her purification and also to present the Boy to God.

Our challenge is that we have associated purification with the notion of moral impurity. This is partly due to our knowledge of biology having advanced to the point that this taboo does not sit too well with our current understanding. To understand Mary’s act purification, consider it from the perspective of cleansing the Sacred Vessels after Holy Communion.

The purification towards the end of Mass is not an indication that something impure has previously touched the vessels. How can it be when both the paten and chalice carried the Sacred Body and Blood of Christ during Mass? The act of purifying the vessel is a rite undertaken to prepare the vessel for future use. A woman’s greatest power is to conceive and bear life and her purification after birth is to prepare her for the possibility of a future conception.

The other name which makes more sense to us is Candlemas. There in the Temple, as the elderly Simeon encounters the Child and His mother, the prophecy gives meaning to the Rite of Blessing of Candles. Jesus is the “Light that enlightens the pagans”. To be more polite, “Gentiles”. The encounter with Simeon was yet another theophany, a manifestation of God in human history. God cannot be a Saviour if He were only the Saviour of the Jews and not the Gentiles. It does not make sense.

However, we seemed to have fractured history, meaning that, we isolate or dismiss historical realities in such a way as to accommodate present sensibilities. For example, the calculation of time periods is now divided into BCE and CE, and they stand for, “Before Common Era” and “Common Era”. Such a division allows us to take our focus off how time came to be calculated. In the past, we used BC and AD to represent time before Christ and after. BC is easy enough to understand: Before Christ’s birth. However, A.D. stands for “Anno Domini”, that is, in the year of the Lord. Historically when was Christ born is not the point here. Rather, time is reckoned or sanctified by the birth of the pivotal person of Jesus Christ. BCE and CE, despite trying to get away from referring to Christ as the measure is a form of cutting Him down to size. The new time reference is trying to ignore the impact of Christ’s birth even if it is still using Him as the marker.

Thus, the Presentation is actually a kind of healing of time in the sense that in Christ we find the meeting of the Two Testaments. Here again, there is an attempt to separate both the Testaments in such a manner to accord them their autonomy, under the guise of respect for their uniqueness. Currently vogue is to use the terms, the Hebrew Testament and the Christian Testament to denote both the Old and the New Testaments. When Christ was brought to the Temple, a reconciliation took place. Such a healing may not be for the Jews but it is definitely for us. For the Jews it is OK for them to refer to the Hebrew Testament. For us, it is like calling the Real Presence a piece of wafer so that we may not offend those who do not believe in the Blessed Sacrament.

Going to Jerusalem, Jesus the New Temple of God enters the Old Temple to reconcile and fulfil the expectation of the old for the new. The Greeks called this encounter the “hypapante tou Kyriou” because both Simeon and Anna represented the Old Testament who have been waiting for the coming of salvation.

Indeed, creation has been groaning ever since the foundation of the world, longing for salvation. If we follow the 1st Reading, Christ now comes to Jerusalem to purify the city of its laxity and indifference. Thus, Simeon pointed out that He is destined to be the downfall and the rise of many in Israel. If we turn to the 2nd Reading, Christ is now the High Priest who offers the perfect sacrifice, that is, He offers Himself, and not merely any sacrificial offering. He is the only sacrifice that is acceptable to the Father. In that way, He ushers in the fullness of salvation in these last days.

If we reckon the Presentation as the last day of Christmas, the reconciliation between the Old and New Covenant cannot be more spectacular than the visit of the little Child to the Temple. He is the true Light that humanity has been waiting for, the Light that darkness cannot overcome. Christian is the mission that continues to shine the Light, who is Christ. The affairs of humanity and the state of the environment feel like Christianity is a losing proposition. Present situations actually highlight the reality of overwhelming darkness and this makes the list of our failures feel longer than our successes. Precisely the strength of darkness does not invalidate the mission to be Christ’s light.

At the start of the Mass, we all lit our candles, right? It was a reminder that the Presentation is a call of duty and devotion for each one of us to light up the world for Christ. We begin with our desire to be light even if we feel that we are nothing but little embers. As the hymn suggests. It only takes a spark to get a fire going.