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Last Sunday we concluded Year C with Christ the King and this weekend, we enter Year A’s Advent, a season to help us prepare for the coming of the King.
“The people who walk in darkness have seen a great light”. It is a line from a hymn which is deeply evocative of what Advent is supposed to be. Just as well that in the northern hemisphere the nights are long and waiting for daybreak, waiting for the sun to rise is part of the experience of living in darkness for most part of the day.
However, we have lost the ability to wait. More so when the Christmas lights are already up. Interestingly the toponym for the final stop of the Camino reveals the importance of light in darkness. The word “Compostela” from Santiago de Compostela can mean the field at the end of the stars. In a night sky polluted by light, it is not easy to make out the stars let alone be guided by their light. But in those days, when artificial light was restricted to candles, oil lamps and open fires, the stars above the skies provide enough glow to guide in darkness. Pilgrims who walked at night found their way to Santiago via the illumination of the Milky Way.
To recover the spirit of waiting, of anticipation, Advent is therefore the darkness which helps us to appreciate the coming of light. More than light pollution, life has also been sped up since to the point that time seems to have lost its organic nature. Growth or development which is organic requires the passage of time. A seed needs time to germinate. Cheese needs time to mature and wine needs time to age. Whereas today our processes are synthetic. They reflect who we perceive ourselves to be. We determine our destiny because time waits for no man. We hurry our processes so that our destiny might arrive sooner rather than later.
Recently the clergy went for their annual discernment retreat. The central concern there was on the adoption of the synodal process for our diocese. One of the priests quietly remarked that it has been nearly 60 years since Vatican II Council and we have not even fully implemented the mandated renewal. In fact, right now the main struggle in the Church remains the Council’s proper interpretation. And now we are thinking that the so-called synodal Church can be reality in a period of less than 5 years. There is a belief that the future of the Church is synodal and thus we are in a rush to shape the synodal Church.
Time is of the essence. Indeed, it is but it is certainly not the lack or shortage of time which presents the problem. Rather it is our lack of appreciation for the nature of time. What seems to be organic in its rhythm and development is now deemed to be artificially-driven or synthetically manufactured. In other words, we are rushed by commercial considerations and impelled by demand for instant gratification. The virtue of waiting patiently has been eroded by the need to be satisfied immediately. We want results not today but yesterday.
As we prepare for Christ, we must wait. Time requires that we wait for Him to come. But waiting has become a curse. Take a look at the car-washes surrounding the Cathedral’s vicinity. Observe what the foreign workers do when they have no cars to wash Do they sit and wait? No. They are all peering into their mobile devices, streaming the latest content etc or updating their online presence. The scene is repeated in our waiting rooms be they a hospital, a government agency, an airport etc. Everyone is filling up time with activities, distractions and pre-occupations because we fear waiting. We must fill our minds with endless entertainment.
Waiting is not merely inaction or passivity. It is most intense because one waits for the Lord’s timing. God’s timing is not chronos but kairos. Chronos is the time that ticks away and it follows sequentially. Second by second, minute by minute, hour by hour, day by day etc. It can be painful because we must bear its passage. Given that we are activity-oriented, chronos can be excruciating because there is nothing to do as time ticks away and we end up feeling unproductive. On the other hand, Kairos is qualitative. How does one appreciate the nature of kairos? Spending an hour with a loved one can feel like a lifetime. One barely notices the passage of time when one is engaged meaningfully. As someone has remarked about a second accidentally touching a hot iron feels like a lifetime and a lifetime with a beloved feels like a second.
Hence, if we have no patience, chronos can only be painful and boring. Even if we were to fill up that time with endless entertainment, at the end of it, we will still be left with a feeling of emptiness or dissatisfaction. Whereas patience means that we allow time to slowly unfold so that miracles can unfold too. The 2nd Reading today warns us against drunken orgies, promiscuities or licentiousness, wrangling or jealousy. The point here is that when we are waiting for God to reveal Himself, our temptation is to pack up chronological time with activities because we are fearful of the emptiness and the pain of waiting. The usual Thursday Adoration is a good example. The silence before Christ can be unnerving and as such the impulse is to fill the two hours with soothing music in order to distract us from the possibility of encountering God.
For God to show Himself, kairos requires patience as well as vigilance. Furthermore, it is fortified by hope because it is waiting for God to work on us. It requires that we allow the purification to take place in us. We will appreciate God’s grace better when we give Him space to break into our lives.
In a way, you can say that we are already celebrating Christmas. We are eating more, shopping more and maybe travelling more. It is that time of the year. But in the midst of all these activities that seem to do more, we should also clear space, that is, give time for God. Silence is a powerful medium because it stills the soul so that God’s rhythm can be detected. We do much but at the same time, we must leave much not to be rushed through.
As we invite Jesus to come, we must pray. As the silent Adoration on Thursday is an indication for us, we must pray for the strength to wait and not be seduced by the urge to fill our chronological time with activities. Instead for kairos to happen, we need the strength that comes from prayer, to wait for the coming of the Lord.
In 1925, Pope Pius XI, through the encyclical “Quas primas” instituted the Solemnity of Christ the King. This Sunday should mark its centenary anniversary. Even though it was a 100 years ago when the Pope instituted this feast, its history stretches back in time. It was not as if the Pope suddenly thought of declaring the Kingship of Christ. In fact, 1925 was the 16th centenary of the Council of Nicæa of which the Nicene Creed is recited at every solemn Mass. There we acknowledge and acclaim that “His Kingdom will have no end”.
The impetus in 1925 for this feast was to call our attention to the development of totalitarian forms of governance in the years between the two great wars. Firstly, progress of industrialisation depended on the development of science and technology. More and more the canon or the measure of knowledge had become restrictive, in the sense that, scientific knowledge is perceived to be the only knowledge. The result can only mean that religion is sidelined to private belief. When faith becomes non-essential to the organisation of life, religion becomes useless. In that way, secularism paved the path for the rise in anti-clericalism in Catholic countries like Spain, Mexico and Brazil. Secondly, Communism gained its foothold in Russia and soon enough choked the countries behind the Iron Curtain. Thirdly, Fascism reared its head in Italy, Germany, Spain, Brazil and even Japan.
The Church, through Pius XI, pushed back against this move to “privatise” religion with the consequence of rendering it irrelevant. By proclaiming Christ as King, the Pope intended to draw attention to the social Kingship of Christ. It countered the modernist errors of relegating religious expressions to the margins of society thereby restricting it to a purely private plane. In other words, religion was becoming superfluous. The crisis of the modernism was the secularising of public and private life. God is sidelined when He should be at the centre of life and civilisation. The cure was to re-establish the reign of Christ over all individuals, families and peoples.
In terms of power and its exercise, the model of Christ’s Kingship is found in the Gospel. Ours is a crucified King. Nailed to the Cross, He is straddled between two thieves. The imagery of a Man hanging on the Cross runs counter to the word that “royalty” connotes. Pomp and pageantry, tarred with the brush of extravagance and wrapped in the excesses of power and status are not what one would think of when one encounters the bruised and bloodied Body of a King.
The King in the Gospel has no earthly power. The crowd, the leaders, the soldiers and even one of the thieves did not recognise His Kingship. Ironically the signage above the crucifix read, Jesus Christ, King of the Jews. Yet, He could not even commute the punishment imposed on the repentant thief. Compared to Mark, Matthew and John’s Gospel, the Lucan Jesus manifested His power through the forgiveness of sins and the promise of paradise to the thief who desired to be saved. In this lowly King, the repentant thief found his salvation. In other words, Christ displayed His strength through the sacrifice of His life in order to ransom slaves.
Christ is King not because we declare Him or announce Him to be. In fact, the present shape or structure of society today cannot comprehend the monarchical system. Has it become irrelevant to even suggests of Christ’s Kingship?
The relevance of this title is found in both in the examples of men or women and Christ Himself. The examples shown by men or women are a plenty. Herod, was King when he murdered the Innocents. Our notion of royalty is another good example where we mistake pomp and pageantry as a nobility of spirit. The noble spirits who are clothed in pomp and pageantry are a few and far between—King Henry II the Emperor, King Edward the Confessor, Queen Elizabeth of Hungary and her namesake Queen Elizabeth of Portugal, etc. These are Kings and Queens in the image of the Prince of Peace.
These Kings and Queens are monarchs only because they live Jesus. Earthly men and woman are fallen creatures and they abuse their power. Jesus Christ did not and have never abused His authority. The saints who are Kings, Queens, Princes and Princesses are saints only because they follow Him. Some even have to sacrifice their own lives because they follow the only King who is truly a Royal Person.
The Kingship of Christ is established through His sacrifice on the Cross. His love for humanity showed that the Kingdom is not built upon this temporal world. “Mine is not a Kingdom of this world”. It is an eternal and a spiritual Kingdom as He ruled over all things created.
Thus, Christ will be King if we listen to His voice. He is the Good Shepherd who leads us through His Church. He is the Word of Sacred Scripture and Sacred Tradition. We live according to His example when we act in conformity to His will and His teachings. We exercise His Kingship by controlling our unruly senses and by reaching out to others in service of the greater good. Our morals should consist of ensuring that Christ can reign through our behaviour. Christ the King is not a title of pomposity. Instead we should not let our acclamation be empty gestures but full of the promise of Christ being alive in our lives.
I had a conversation with someone the other day. This person goes for Mass every day and receives Holy Communion. I asked the person whether regular Confession was a part of the spiritual discipline and the answer was simply “No”. We are familiar with the phenomenon of “fat-shaming” and let me assure you that this is not in any way a kind of “sacramental-shaming”. This person can be any one of us.
Next week is the ultimate Sunday of the liturgical year and we will mark it as Christ the King. The readings towards the final Sunday have been directing our attention to the end of time, that is, the “eschaton”. Characteristic of the eschaton is our reckoning or our accountability. We will be judged and to be accountable, we are urged to be faithful through our perseverance. Consistency is a mark of perseverance.
The example of regularly attending Mass but irregularly going for Confession, is a form of sacramental inconsistency. This is not an attempt at sacramental-shaming. Rather, consistency is best observed in how we bridge our belief with our behaviour. How can we make sure that our actions match our assertions. In other words, how is this worked out in our sacramental practice?
Any person who goes for daily Mass but does not go for regular Confession is simply inconsistent. Why? Presumably daily Mass is motivated by the belief that Holy Communion is necessary nourishment for eternal life. But the hesitation at Confession does not make sense. How can one Sacrament be believed to be from Christ and the other is feared?
Consistency is a hallmark of fidelity and faithfulness to Christ is expressed through a consistent manner of living. Both Confession and Communion are sacramental expressions of diligent discipleship in Christ. The question is why are we stressing on regular Confession?
As we wind down Ordinary Time, the liturgy reminds us of the end of time. I had a parent and by no means the parent is alone in this scenario. Seriously straining to get ahead materially but sadly spiritually shallow. The concern is not that the parent was tepid or lukewarm. The annoyance was that I had to control my tongue. Right at the tip, I wanted to lash out at the person but thankfully I did not. I performed the baptism as requested for a child according to the ritual.
Unfortunately what marks us as human is, sadly, inconsistency. The steady practice of the faith is central to the Sundays close to Christ the King. Noticed how the examples mentioned above do not point to a particular gender because a person or a parent can be a man or a woman. The point is any one of us can be a person who is inconsistent. The reason for the neutral description is to respect privacy. If a person chooses not to practise the faith or chooses to live inconsistent with the faith, that person who has made a choice should be respected. For example, a couple living in a irregular union wants to have a child baptised. Both the man and the woman have decided that they do not intend to live according to what their Catholic faith requires of them. Fair enough, right? But according to Canon Law, there must be reasonable hope that a child to be baptised be brought in the practice of the faith and thus, the problem arises when the couple, in insisting on baptism, wants the Church to be a part of their inconsistency.
What was at the tip of my tongue with respect to the parent who wanted a child baptised?
I wanted to tell the parent that every single sen or cent garnered or accumulated, will never be taken through the portal of death. None of what we own, possess or hoard will or can ever enter heaven. We arrived in the world naked and when we return to the dust from which we came, we bring nothing with us. We may have achieved and accumulated. We may have scaled the pinnacle of success but in the end, God will not look at any of these material accomplishments.
He will look at the heart because where the heart is, there is also the treasure. We may have forgotten this truth because the lure of materialism is simply overwhelming.
To be fair, in the Genesis’ Creation narrative, God saw the material universe that He had created as good. Here, there is no repudiation of prosperity or plenty. So it is not a rich-shaming exercise. But coincidentally the month of November is also known as the month of the dead. It is a bit like the 7th lunar month of the Hungry Ghost. This year’s All Souls Day, what was noticeable at the Catholic graveyard, short of burning cars, condos, cash, cellular phones and credit cards, was food being offered to the dead. Never mind the earthly comforts and convenience burnt, at the base of the practice of leaving food for the dead is really a materialistic philosophy.
What is more in line with the month to remember the dead is the colour black. On All Souls Day, a black chasuble was worn because it was a meaningful memento mori, a reminder that there is a world beyond the material. If anything, what is called for when we think of death are two things. Firstly, if we care for our physical well-being, we should care even more for our spiritual soul. Secondly, the focus on eternity requires that we be consistent in the way we look at the world and also live our lives.
Perhaps going for regular Confessions makes a lot more sense at this time of the year. Like Saint Paul, many of us do not do what we should. We acknowledge that sin is wrong and yet we continue to lie, cheat, hurt other people’s reputation etc. We should not be surprised by our inconsistency. We speak of untimely demise, that is, people who die before their time. The underlying assumption is that there is a normal timeline which we are entitled to. To be born, to live, to have a productive life and to die at a ripe old age. The jarring disruption of an untimely death is a kind of memento mori to remind us of our eternal destiny, to jog and to jolt us to live according to that destiny that we have been called to. Our life can be snatched away at any moment because we are not meant to live forever in this temporal world. Settle our business now while we can before it is too late. If we are receiving Holy Communion consistently, then find time to also go for Confession.
Last Sunday was All Souls. The commemoration of the dead ranks higher than an Ordinary Sunday and so it takes precedence over the 31st Sunday. Today is the Dedication of the Lateran Basilica. The official title for the Cathedral is rather mouthful. I got this off the internet. The Major Papal, Patriarchal and Roman Archbasilica, Metropolitan and Primatial Cathedral of the Most Holy Saviour and Saints John the Baptist and the Evangelist in Lateran, Mother and Head of All Churches in Rome and in the World. Once again, this feast ranks higher than an Ordinary Sunday. We are commemorating the dedication that was done in AD324 by Pope Sylvester I.
Think of a country, like Australia and the cities that pop up in the mind are Sydney, Melbourne or Perth. These are metropolis but the capital of the country is Canberra. Likewise, when we think of Catholic Church in Rome, we naturally associate it with or link it to St Peter’s Basilica as the most important Church. The truth is, the Lateran Basilica houses the “cathedra” or the ecclesiastical seat of the Bishop of Rome, who is the Roman Pontiff, the Pope. The Lateran Basilica ranks higher than St. Peter’s, and it is the only one given the title of “Archbasilica”. On its façade, there is an abbreviated Latin inscription, “Clemens XII Pont Max Anno V Christo Salvatori In Hon SS Ioan Bapt et Evang.” Translated, this means “Pope Clement XII, in the fifth year [of his Pontificate], dedicated this building to Christ the Saviour, in honour of Saints John the Baptist and John the Evangelist”.
Here we are to commemorate this dedication. To focus on a building sounds rather antiquated and out of date. Who cares about a building? Except for what the civil authorities might be interested in, what we now called a heritage building etc. If we were developers, renovation would be harder because of an existing heritage building whereas knocking down a building and building it up from scratch makes so much more commercial sense.
So, how can we make sense of this dedication of a building?
To appreciate the dedication, we begin with a jump back into our recent history. At Vatican Council II there was a tectonic shift in our theology with regard to our understanding of the word Church. How to describe the Church?
At Vatican II, the emphasis on the notion of Church was that it refers more to the People of God. It was a major change because now our focus is on the community rather than on a building. It corresponded to the zeitgeist or the spirit of the age. This communitarian concept is less formal and more egalitarian as it moved the emphasis onto the Church as more of a covenanted community. What it highlighted was our common call to holiness. The People of God and the common priesthood of the laity were both democratic and less hierarchical. A good example of this kind of attitude amongst the so-called “enlightened” people of that time was “Don’t call me Father. Call me by my name”.
Emphasising the experience of the community of the people of God can have a rather dampening effect on the sacramental and hierarchical character of the Church which is represented by the notion of the Church as the Mystical Body of Christ. As a Divine institution, the Church has a sacramental character which in turn gives it a hierarchical structure. Implied in the notion of Christ being the Head with the Church as His Body is a ranking or a flow in terms of power.
The Church is both the Body of Christ and also the People of God. The first image comes from the New Testament and the second from the Old Testament. Both these emphases are important. The People of God highlights the Church as a movement of pilgrims in an “already but not yet” position. The Body of Christ focuses on the divine origin of the Church. If Jesus Christ is the Sacrament of the Father, then the Church is the Sacrament of Jesus Christ. As such a building is important. We know this from the definition of what a Sacrament is, that is, it is an outward sign of inward grace. Thus the church building is considered sacramental in the sense that the external structure symbolises the faithful within.
As the Church stepped into the modern world, somehow we seem to over-emphasise the notion of God’s people with the result that we also downplay the Church’s important Divine and Mystical elements. When the profane, meaning the secular world, is celebrated, it does not take much for the sacred, meaning the Church building, to be neglected. It explains plausibly why the dedication of the Basilica would be considered as an outdated celebration. We have been formed by the zeitgeist which considers the people as the primary description of what the Church is. But, the Church is not and cannot be just a sociological affiliation of people who share the same interest or even the same faith. Instead, we are incorporated into the Church through the Sacrament of Baptism. We are united by the Sacraments and bound together into the Body of Christ.
The concept Church itself is derived from two etymologies which have biblical bases and they highlight both these emphases.
The first is derived from a covenant. Ekklesia. Meaning “to called out from”. We are a people that is called from all nations to be an assembly that belongs to God. Ekklesia might sound foreign but it is not. We are familiar with it. For example, the Immaculate Conception Church is located on Jalan Gereja which is derived from Portuguese Igreha and the word is related to Ekklesia. Cognate words are like Ecclesiology or Basic Ecclesial Community. All these related words embody who we are as a people of God.
The second is derived from belonging. Kuriakemeans “of the Lord” or “belonging to the Lord”. Here again, this word is not alien to us. We refer to the penitential part of the Mass as the “Kyrie” and we sing “Kyrie eleison”, that is, “Lord have mercy”. It is the source of the English word “Church” and it came via the Germanic word “Kirche”. In Scotland, the Kirk is a reference to the Church of Scotland. More importantly, the word Church also denotes the sacred space belonging to the worship of God.
Outward sign of inward grace. The Church building is an external structure of the people within.
At times when we have renovation or church building, conversation can feel like this. “Why waste money? Why do we need this etc”? Land or space and buildings or physical structures are sacramental. To help us understand why space and structure are emotive, perhaps we should pose this scenario. The Gaza problem is right in our face. Can we not ship all those people to some desolate desert and house them there? After all, there is plenty of similar sand and stones and should that not be enough? The point is the so-called Palestinians cling to their homeland because it gives them a sense of identity.
Sometimes we hear criticisms that a country that has class and culture and yet peopled by a citizenry that is crude and coarse. Instinctively we react to the incoherence between a country which has beautiful buildings and yet it has “ugly uncivilised” people. On the contrary, a graceful nation will not erect or stomach ugly architecture.
A dirty house is usually a reflection of a troubled soul. Take a look at my office and you know what I mean. Perhaps it makes sense why the celebration of a dedication of the Basilica and a beautiful building. Christ is the Head and the Church is His Body. A majestic Church or Cathedral is therefore a sacrament of the glorified Mystical Body of Christ.
A sacred building is therefore the special image of the Church which is God’s temple built from living stones. The dedication of the Lateran Basilica reminds us to be the living stones for Christ to build His Body. A visible Church building is a visible sign and symbol of God’s Kingdom to come. It would be good for us to have a beautiful Cathedral. It would also be great for us to have noble Catholics inside this beautiful Cathedral.
We have no Gloria today because All Souls Day ranks higher than a Sunday in Ordinary Time. We have been focussing on the mercy of God and in fact that is the theme of the Readings for Year C’s 31st Sunday in Ordinary Time. In the 1st Reading, God corrects the sinner gently and waits for him or her to repent. In other words, God is slow to anger and rich in mercy.
Yet today we celebrate All Souls Day. If He is compassionate, how do we reconcile God’s mercy and the need to pray for souls.
Slogans have a way of expanding our minds and yet they are not entirely precise in their meaning. They are certainly catchy because they appeal to our sentiments and are persuasive by associating us with positive emotions. The repetition of slogans makes us feel good but sometimes they are nothing more than window dressings with no association to reality. A good example is how we frequently highlight an attribute of God by describing Him as merciful. In fact, we are lulled to believe that God is merciful to the point of a fault.
However, the liturgical language we have is a bit more sober. Yes, we celebrate the mercy of God and yet the caution is that we should never be overly familiar or presumptuous. An example comes to mind. When the bread and the wine have been prepared, the congregation is invited by the priest to: “Pray, brethren, that my sacrifice and yours MAY BE acceptable to God, the almighty Father”. Why is it that we use the words MAY BE and not ARE?
It is a prayer of supplication and it belongs to those who ask or beseech from the Lord not to be presumptuous. MAY BE suggests that God might be merciful enough to accept our oblation. In other words, God is merciful but we are not presuming that mercy because His mercy is ours only by condescension and not by right. This brings us to why All Souls Day is so important for us.
When Christ hung on the Cross, there were two thieves with Him. One on each side. The one who was repentant asked to be remembered in heaven. And Christ promised him that “today you will be with Me in paradise”. That promise is presumably premised on Christ’s forgiveness and therefore salvation was assured for him. Yet, Christ did not commute the suffering of the repentant thief.
Why? Sins have consequences.
The whole system of the Church’s indulgence is precisely to deal with the consequences of sins. An indulgence, according to Catholic teaching is a remission of the temporal punishment due for sins that have already been forgiven. In other words, forgiveness is one thing but there is still a price to pay for our sins.
In God there is always mercy but in Him there is also justice. Whilst the mercy of God forgives our sins, the justice of God requires that we make good our repentance. But the problem we may face is that our sense of mercy is coupled with “forgetfulness”. It means that when we forgive, we are meant to forget or worse still, “pretend that the past does not matter”.
Boyz to Men collaborated in a catchy duet with Mariah Carey: “And I know you shining down on me from heaven. Like so many friends we’ve lost along the way. And I know eventually we’ll be in heaven, one sweet day”. It was a hit but the context was the AIDS epidemic that was raging at the time. The point is not so much the sin but rather the presumption that heaven is assured.
Translated, it means that there are no consequences for sin because God is merciful. His justice is barely noticeable and what is assured is heaven. The Church only recently has started to push back against this presumption by avoiding the eulogisation of the dead during Mass.
A person may be virtuous and righteous and yet we must never presume. That is not because God is miserly in His mercy but rather because we, who are alive, should never believe that we are more compassionate than God is. God’s mercy desires that we be united with Him after death. But God’s justice requires that we be prepared for the reunion with Him after death. Remember that one soul who was invited to the wedding feast but who went without a proper wedding garment? He was thrown out for failing to meet the requirement. (Matt 22: 1-14).
Therefore, when we are presumptuous, we will give up on praying for the dead. The Catechism is quite clear about this. Paragraph 1054 of the CCC states that “those who die in God's grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God.
Praying for the dead is a spiritual act of mercy and it is also an act of hope for instinctively we all know that souls in purgatory need our prayers. The number of names we have received, thus far, had been phenomenal. We offer Masses for the dead because to pray for them is an expression of hope in the Resurrection. As Jesus assured Martha that those who believe will live, even though they die.
Finally, death is the only pathway to eternity in Christ our Lord. But death is also a curtain. Once we have crossed the threshold of death, we enter into the mercy of God. We will not go to hell because we have retained the friendship of God but neither can we go to heaven immediately because we still need purification. That process of purification is something which the dead cannot do for themselves. The souls in purgatory, even though they can pray for us, they cannot pray for themselves but must depend on the Church Militant, the Church on earth to pray for them.
Finally, All Souls Day is dedicated to the dead, right? Not exactly. It is a day for us who are living. St John Chrysostom wrote. Now is the time of mercy. Later is the time of justice. As long as we are alive, it is the time of mercy, the time when we are repentant, to admit our faults and failures and to ask God for His forgiveness. Because later it will be the time of justice. When we die, the time for forgiveness is over. We will have to pay the price of our sins. It is infinitely better to be sorry now than later.
A major milestone for Vatican II was the universal call to holiness. Saintliness is no longer the preserve of a few but it is an invitation to all the baptised. As such, All Saints Day makes more sense as it focuses on us. Why? Of what value is there for the Saints in heaven to commemorate All Saints Day? As they would say it here in this country, “shiok sendiri kah”? No, right? Instead, All Saints is for us to mark because as St Bernard of Clairvaux said, “Why should our praise and glorification, or even the celebration of this feast day mean anything to the saints? What do they care about earthly honours when their heavenly Father honours them by fulfilling the faithful promise of the Son? What does our commendation mean to them? The saints have no need of honour from us; neither does our devotion add the slightest thing to what is theirs. Clearly, if we venerate their memory, it serves us, not them. But I tell you, when I think of them, I feel myself inflamed by a tremendous yearning. Calling the saints to mind inspires, or rather arouses in us, above all else, a longing to enjoy their company, so desirable in itself. We long to share in the citizenship of heaven, to dwell with the spirits of the blessed, to join the assembly of patriarchs, the ranks of the prophets, the council of apostles, the great host of martyrs, the noble company of confessors and the choir of virgins. In short, we long to be united in happiness with all the saints”. (This long quotation is taken from today’s office of Reading).
We celebrate All Saints to remind us that each baptised faithful has a vocation to holiness. The path to holiness begins with this first step – the admission of our sins, and of our need for God’s transforming grace. The Saints cry out that salvation belongs to our God. And those who become saints constantly beg for God’s salvation. They have the privilege of seeing God’s face. In short, we should be aiming for heaven. As St Paul reminded the Philippians, “For us, our homeland is in heaven, and from heaven comes the Saviour we are waiting for, the Lord Jesus Christ, and He will transfigure these wretched bodies of ours into copies of His glorious body. He will do that by the same power with which He can subdue the whole universe”.
Today we come to celebrate the triumph of God’s grace in the lives of men and women, who were sinners like us but more than that we are also celebrating our potential possibility, meaning that we are reminded that if we cooperate with God’s grace, we who struggle through the difficulties of life can reach the everlasting glory of heaven. St Augustine said that God is glorified in His saints, and that when He crowns their merits and rewards them, then He is crowning the gift of grace which He has put in their hearts.
The grace that is ours is found in keeping the Beatitudes. As Jesus warned the Apostles, “If they hated me, they will hate you too”. Many of our saints bore their Cross and suffered through trials and tribulations and now they are enjoying the fruits of their faithfulness. We too can follow them by also keeping the Beatitudes.
Each one of us who decides to embrace the path of holiness must start with a personal and humble acknowledgement of our sinfulness, that is, we are sinners who long for God’s mercy and redemption. The Beatitudes thus bring us into our work, our kitchen, our Cathedral, our school, our room, our mall, our office. Holiness is found in places familiar and not in faraway places. And God’s response is always to fill us with his blessing, giving us a share in the very life of the Blessed One, so that – if we persevere in friendship with God – we might ourselves become Blessed, and join the company of his saints.
In conclusion, All Saints Day reminds us, firstly, of our divine destiny and it is the clarion call to holiness. Secondly, following the pattern of sacramental logic, the Church is the Sacrament of Jesus Christ as He as He is the Sacrament of God the Father—to have seen me is to have seen the Father. Analogically, we can say that the Saints are sacraments of holiness. If we aspire towards sanctity, how do we become holy? Perhaps All Saints Day, even though it commemorates the great multitude of unknown holiness, it is also for us to know individual saints apart from the favourite few—Theresa of Lisieux, Teresa of Calcutta, Pio of Pietrelcina, John Paul II, Carlos Acutis etc. How many of the Saints in the stained glass do you know? And of their lives? If humanity is represented by all shapes and sizes, saints too have all stripes and sorts. We have many examples to emulate. Perhaps it is time to read up and be inspired by them.
