Liturgy of our Lives

Message from Fr. Jose Koluthara, CMI

My Dear Brothers and Sisters:
We are standing together on the threshold of a liturgical year now ending and another soon to begin. When endings mesh with beginnings, it seems only natural to look over our shoulders at what has transpired in our lives. As we take truthful inventory and determine the measure of who we are, it also seems appropriate that we gather up all that we are and offer it to God as the liturgy of our lives. But just what constitutes that liturgy? How do our lives come together to celebrate the One whose kingship we acknowledge today? What sacrifice have we to offer to the Lord of all life, whose own sacrifice has opened the way to life everlasting for us (1Cor15:20-26,28 2nd reading)?

Centuries ago, the prophets posed similar questions to God on behalf of their contemporaries. How could they make of their lives a liturgy worthy of the character of the God who called them into being? What had they to offer in prayerful thanksgiving and worshipful praise to the God who promised to be their shepherd, rescuing them when they were scattered, bringing them home when they strayed, binding and healing their wounds and giving them a protected rest (Ezek 34:11-12, 15-17, 1st reading)? God’s answer to the prophets’ questioning was challenging as it was simple: “Do justice; love tenderly; walk in truth with God.” In this challenge lies the whole of the law and the prophets; in this challenge lie the seeds of a life-liturgy worthy of God.
In today’s Gospel (Mt 25:34-46), Jesus teaches us the words and the gestures, the symbols and the rituals to the life-liturgy that best acknowledges, thanks, loves and praises God: “I was hungry; you gave me food. I was thirsty; you gave me drink. I was a stranger; you welcomed me. I was in prison; you came to visit me.” These are the prayers of the true-life liturgy without which no other liturgy in church has meaning. If the hungry are not fed, the naked are not clothed, etc., then we have failed to recognize and tend the God who lives among us in these least ones. If the thirsty are not offered drink and the ill and the imprisoned are not visited and cared for, then even when two or three gather, the promised presence of Christ will be lost to us.

If and when we do take the Gospel challenge seriously, let us not think of what we are doing as charity. Let us realize that we are merely beginning to meet the demands of justice, a justice by which we accept to live when we agree to love tenderly and walk in truth with God.

Be Gift and Grace for Others

Message from Fr. Jose Koluthara, CMI

Do you remember Shel Silverstein’s parable The Giving Tree (Harper and Row Publishers, New York:1964)? “Once there was a tree”, it begins, “and she loved a little boy.” Regularly from the boy’s childhood to his teen years to his adulthood, he came to the tree. When he was a child, he came to climb her trunk, eat her apples and swing from her branches. And the tree was happy. As he matured, his requests for the tree’s particular gifts and talents became more insistent, more costly. First, when the boy needed money she gave her apples to sell, and she was happy. When he needed a home, she gave her branches; when he wanted to get away from it all, she happily gave her trunk for a boat. At long last, the boy who was an old man by now, came back to the tree, who was no more than an old stump. Since all the man wanted now was a place to sit and rest, the tree offered her stump to him. And the tree was happy.

Like Jesus in today’s Gospel (Mt 25:14-30), Silverstein told a parable that captured the essence of what it means to acknowledge our gifts and talents and to place them freely and fully at the service of others. Such generosity with oneself requires the type of risk-taking, that is exemplified in the first two servants in the parable of the talents. Each dared to risk investing all that had been entrusted him by his employer. Neither held back anything even though worldly prudence may have dictated for him to do so. From these risk-taking servants, and from the giving tree, we learn that all comes to us from God as a gift; therefore all should be given as gift, without judging the worthiness of the recipient and with full awareness that what we give may be misused, undervalued or even abused.

In contrast to the two daring servants and the utterly selfless tree, the third servant chose what he thought to be the safe path. He did not risk, he did not give, and in the end even that which had been entrusted to him was rescinded. So it goes with those who refuse to spend their God-given selves, their time, their talent or their treasure for the sake of the kingdom. These may, in the end retain what they have, but what good shall a treasure be that cannot traverse the final passage we know as death?

Today, the parable continues to speak its message, assuring us that we are both gifted and graced, and in that capacity we are to be both gift and grace for others…even if we are only an old stump where another can find rest.

Tomorrow or Today?

Message from Fr. Jose Koluthara, CMI

My Dear Brothers and Sisters,
Are you a procrastinator? Is it your habit to put off until another time what could be done today? Think of the tragic story of some of the recent victims of hurricanes. In New Orleans repairs to the levy were delayed year after year. In Florida some residents delayed their evacuation because the hurricane wasn’t that intense and when the hurricane gained strength the roads were blocked and it was too late to leave.

Physician and evolutionist Thomas Hurley (Technical Education, 1881) insisted that the “most valuable result of all education and training is the ability to make yourself do the thing you have to do, when it ought to be done, whether you like it or not. It is the first lesson that ought to be learned, yet, however early a man’s training begins, it is probably the last lesson he learns thoroughly”. Too many people relegate the day of reckoning to the far-off future; they think that for now we can forget about the accounting we will be expected to render at the end of time.

Sometimes, some of us are shaken out of what has become a habit of procrastination by a struggle that befalls us or someone dear to us. Cancer strikes, or Alzheimer’s or a stroke or a heat attack, and all of a sudden priorities shift, perspective sharpens and things long put off begin to get done. Suddenly time has become a precious commodity and no longer something to waste. But rather than wait for some hardship or tragedy to set our spiritual gears in motion, the church, in its wisdom, offers us an annual jolt.

Paul, in his correspondence with the Thessalonians (2nd reading, 1 Thess 4:13-18), reminds his readers that our readiness should be characterized by hope and mutual consolation. We need not worry unduly as some of Paul’s Greek converts tended to do. Authentic faith and a vital hope should preclude such a misuse of time, energy and emotion; better to be given over to seeking and being found by wisdom (1st reading, Wis 6:12-16). Those who find her find God; those who find God find themselves free from care, full of hope and prepared for all the knowns and unknowns of life.

With Paul and the author of Wisdom to inspire us, let us learn once again the lesson of the bridesmaids. (Gospel, Mt 25:1-13). Instead of procrastinating and finding ourselves unready to welcome the returning Jesus, let us live prepared to meet him anytime, anywhere and in whatever manner of encounter he may choose.

The Reign of Love

Message from Fr. Jose Koluthara, CMI

This week I should call your attention to a cardboard box titled “Mother Teresa’s Luggage”. Under that is a quote from this saintly person: “People are not hungry for bread, they are hungry for love. People are not naked only for a piece of cloth; they are naked for that human dignity. People are not only homeless for a room made of bricks; but they are homeless – being rejected, unwanted, unloved. Jesus says: ‘Love as I have loved you; I have wanted you. I have loved you and you love, as I have loved you’”

I always thought that Mother Teresa understood well the Kingdom that Jesus talked about, a reign of love and not power, of compassion and not competition, of equality and not hierarchy. This simple nun wrapped in the arms of God’s love, charmed the earth with her velvet hammer, strategizing for the poor and the dying, and allowing the world to realize the reign of God in its midst.

In today’s Gospel (Mt 23:1-12) we find Jesus shifting the locus of authority from a top-down mentality and moving authority and leadership to the realm of servanthood. “The greatest among you must be your servant.” Looking for status, places of honour, praise, and titles is not part of the profile for the Baptized. Sitting at the right and left hand of God in the Kingdom is not the focus… rather, it is suffering and servanthood. The worldview of Kingdom living would be radically changing… images of longer phylacteries and impressive tassels, seeking honour at banquets and in synagogues… these cannot be central to the disciple.

In the light of the 1st reading from the prophet Malachi (1:14-2;2,8-10), who asks of the religious leadership impeccable responsibility, it would be tempting to point fingers and push hard against hierarchical structures. But perhaps better is to invite all those who lead within the church to lead with the maternal insight of Paul: We are gentle among you, as a nursing mother cares for her children… night and day we worked among you so that we would not be a burden to you while we proclaimed the Gospel of God (2nd reading 1Thes 2:7-9).
It is the pastoral response of love which Jesus asks of leadership: not to lay upon people burdens too hard to carry, not to put more emphasis upon position and places of honour at banquets, or title, but upon service. Mother Teresa’s cardboard box symbolizes that simplicity of leadership and humility for me.

Summons to Love

Message from Fr. Jose Koluthara, CMI

This Sunday we observe as World Mission Sunday and it calls us to put the summons to love God and neighbour into practice. The building up of God’s reign of love is the mission we are urged to adopt today and every day. The scripture readings of today illustrate this mission, and to me, they are the basis of Catholic Social Teaching.

In the first reading from the Book of Exodus (22:20-26) the Lord is very adamant on how we are to treat others who are less fortunate than ourselves. The law of fraternal charity, our obligation to our neighbour, was imposed by God on the Israelites from their very beginning as people. For many years they did practice this law, and it was rather easy for them since they lived among themselves. It wasn’t until they encountered pagans, those whose religious beliefs were far different from theirs, that they strayed from God’s law and treated the pagans with much disrespect and contempt. They considered themselves as God’s chosen people and did not realize God’s merciful condescension in legislating for all of humankind who need help and protection. The Lord tells – “You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt. You shall not abuse any widow or orphan….And if your neighbour cries out to me, I will listen, for I am compassionate.” God’s word applies to us in this day as well as it did to the Israelites in theirs.

In the 2nd reading Paul speaks to the Thessalonians (1 Thessalonians 1:5-10) of the good example they are setting in leading truly Christian lives. In the Gospel (Mt 22:34-40) we find Jesus laying down the complete definition of religion. Religion consists in loving God. It is love of God first, and love of humankind second. But in his teaching Jesus made them equal and interdependent. It is only when we love God that humanity becomes lovable. In Genesis 1:26 God said – “And now we will make human beings, they will be like us and resemble us”. It is for this reason that humankind is lovable. Take away the love of God and we can become angry at others for many reasons. The love of humankind in firmly grounded in the love of God.

To be truly religious is to love God and to love the people made in God’s own image, with total commitment in devotion to God.

Total Gift, Total Belonging

Message from Fr. Jose Koluthara, CMI

“Give to Caesar what is Caesar’s, but give to God what is God’s” (Mt 22:21). Traditionally, this text has been cited to support the concept of separation of church and state. This text has prompted many discussions and much controversy as to the extent of the church’s involvement in the political process. This text has been favourably used to highlight the responsibilities Christians have to be salt and light and leaven in the world. The challenge is maintaining one’s equilibrium without absenting oneself from any aspect of the human experience. Here the role model is Jesus himself who engaged and sanctified the secular world by the sacredness of his presence and involvement. Jesus remains to teach and guide, prompting us to similar transforming involvement with all the created universe.

Less traditional but more popular over the last several decades has been the appreciation of this text to the Christian duty of stewardship. Beleaguered pastors or financial administrators may seize on Jesus’ words as an opportunity to press for money. Caesar, i.e. the state, may tax the cheque book or bank account, they may plead, but let us not forget the tithe that is rightly God’s.

“Give to Caesar what is Caesar’s” was indeed a challenge requiring an occupied populace to pay tribute to their occupiers. Nevertheless, it is Jesus second exhortation, “Give to God what is God’s” that constitutes the greater challenge. Such giving or stewardship before God is never limited solely to money. Rather, this quality of stewardship offers as gift all that we are and all that we have. Indeed, stewardship before God involves everything and everyone God has provided, including the earth and all its peoples. Understood in this way, giving to God would necessarily begin with a rededication to God all we are, all we say, all we do, all we choose, all we become. Whereas popular etiquette may regard a 10 percent tribute or tithe as sufficient, those who are God’s will settle for offering nothing less than 100%: total gift, total belonging.

This absolute belonging to God will necessarily preclude our being given over in anyway to immorality, dishonesty, injustice or any other word or work that would desecrate the gift that we are. This absolute belonging will also involve the gift of all that we have to God – time, talent and treasure – because when the gift of self is primary, all else follows naturally. Give to God, therefore, all that is God’s.

Celebration of Eucharist with Symbols

Message from Fr. Jose Koluthara, CMI

What do you think of celebrating this Sunday’s liturgy having two banners depicting a vineyard on either side of the church. Today’s readings present us with a fine example of the power of a good symbol. In the 1st reading from Isaiah (Is 5:1-7), the prophet uses the image of the vineyard to speak about the state of God’s people, who had not been producing good fruit for the Lord. Jesus picks up the same image to speak about his own experience of being rejected by the leaders of the Jewish people. And as we read that in today’s Gospel passage (Mt 21:33-43), we rightly hear it as a warning to our own time that God expects us to produce good fruit, too.
The image of the vineyard is clearly a symbol in these passages. Like all symbols, it has more than one simple meaning. Notice that the parables in the two readings, though similar, differ in significant ways. In the 1st reading, the vineyard is destroyed because it produced wild grapes. In the Gospel the tenants (chief priests and elders) are destroyed, the vineyard is given to other tenants (Gentiles). In the first reading, the challenge is to all of Judah. In the Gospel the challenge is to the Jewish leaders who oppose Jesus and his mission.
It is this multivalence, this ability to carry many levels of meaning, that distinguishes a true symbol from a mere sign. Symbols are rich carriers of meaning, allowing people to enter into them and draw from them a variety of insights and meanings.
Since good liturgy relies on symbols, we have to make ourselves aware of tapping the power of symbols. For an effective participation in liturgy, sometimes a theme is chosen and the whole liturgy is based on that. Though this is a good practice in itself, the use of symbols in liturgy may serve the purpose better. The problem with a theme, at least one narrowly conceived, is that it attempts to make the liturgy say one thing to everybody. Good use of symbols, by contrast, invites us to engage the symbols in a context of mystery. This means that different people may draw very different meanings from the symbol, as the Holy Spirit touches the minds and hearts of each member of the worshiping community.
The liturgy does have its own dynamic and demands, but it also must remain open enough for the wide variety of people who celebrate it to enter into with their own backgrounds and abilities. That’s what good symbols allow.

Call to Conversion

Message from Fr. Jose Koluthara, CMI

Call to Conversion

My Dear Brothers and Sisters,
Since the year of the Eucharist is coming to a close, it is worth focusing on liturgy this week. There are those who believe that the liturgy should focus only on purely spiritual matters, avoiding any contamination with issues of politics or economics or daily life. Others feel that the liturgy should always be uplifting, making them feel better about themselves and their lives than when they entered the church building. Such attitudes reduce liturgy to largely empty ritual. Liturgy aims to bring us into the presence of the living God and to confront us with the power of God’s word. It is intended to foster conversion of attitudes and behaviour. It seeks the transformation of the assembled body of Christ just as surely as it seeks the transformation of bread and wine into the body and blood of the Lord.
This means that authentic liturgy will regularly challenge the members of the assembly. The word of God both consoles and confronts, and the liturgy does the same. It is all too easy to tame the liturgy so that it never disturbs the assembly. Liturgy can become conventional rather than prophetic. It can easily be an exercise of saying “yes” to God but not doing God’s will, like the son in today’s Gospel parable (Mt 21:28-32).
When Jesus first shared this parable, he did so within the context of a controversy with the chief priests and elders (v. 28). These had assumed that their righteousness had earned them entrance into God’s kingdom. These had also assumed that the sinfulness of the tax collectors and prostitutes of their day had sealed their fate as kingdom-outsiders. They had, in all of their assuming overlooked the possibility of grace to turn around lives and situations that seemed hopeless.
Nevertheless, Jesus brought the chief priests and elders to the point where they had to admit that the son who first said no and then changed his mind and heart was the one who did what his father wanted. This admission left them to deal with the fact that those whom they despised as beyond the pale of salvation would be granted a share in God’s kingdom.
Today, this parable remains a source of comfort and encouragement for sinners, prompting us to grasp the grace that allows us to say yes to God. By the same token, it remains a source of challenge to us sinners, warning us against that undue self-righteousness that overlooks the need for grace in all we are, in all we do, in all we choose, in all we think, in all we say.

The Holy Otherness of God

Message From Father Jose

My Dear Brothers and Sisters,

The readings of this Sunday seems to invite our attention to the importance of catechesis in the church.  The U.S. Catholic bishops have designated this third Sunday of September as Catechetical Sunday.

The first reading’s insistence (Is 55:6-9) that God’s ways are not our ways provides a solid basis for the need for catechesis.  The Gospel parable (Mt 20:1-16) provides a good example of how different God’s ways are from our instinctive human reactions to a situation.  It might be good, therefore, to focus precisely on that disjuncture.

There is a tendency among us humans to bring God “down to our level” by attributing to God some of our baser human attitudes and behaviours.  For example, because many of us have a knee-jerk reaction to the wrongs done to us and tend to pay back blow for blow, evil for evil, we may think that God will act with like spitefulness.  Similarly, we who tend to hold grudges, dredge up past hurts and relish vengeance.  We presume God will not forgive because we cannot or will not; we think God will harbour anger because we do.  We think that God would never afford the grace of another chance for conversion, for repentance, for reconciliation because we find such grace “cheap” or “offensive” and thereby stifle its possibilities.  We have to be on guard against diminishing the holy otherness of God.  This otherness of God is revealed as mercy and generous forgiveness when human standards would dictate otherwise.  Here lies the crux of the challenging mission shouldered by catechists.

Do we give special respect and reverence to catechists as those who help the community to embrace values and behaviour that flow from Christ rather than from society?  Too often people assume that the function of catechesis is to produce people who will behave according to society’s accepted rules, that is to conform to the status quo.

Yet if God’s ways are  not our ways, the fruit of good catechesis will be people who challenge the status quo whenever it is at odds with the values of the Gospel.

Let us specially pray today for all the religious teachers in Catholic Schools and parish religious programmes, preschool catechists and catechumenate team members.

A New Language, A New Vision

Message from Fr. Jose Koluthara, CMI

A New Language, A New Vision

My Dear Brothers and Sisters,

Today’s scripture texts from the first book of Kings, from Paul and from Gospel according to Mathew invite us to an experience of understanding and oneness with others. Each presents us with the gift of God’s Word and the challenge of recognizing the various languages through which that sacred Word is spoken. Elijah (1st reading, 1 Kings 19:9, 11-13), for example, had traditionally recognized the Word of God as spoken through various natural phenomena, e.g., as in the strong and crushing wind or in the tremors of an earthquake, or in the heat and flames of a fire. These perceptions enabled Elijah to think of God in terms of irrepressible power or an unharnessable force. But on that day, on the mountain known as Horeb (or Sinai), God’s Word came to the prophet speaking in another language, not with nature’s noises but in the still small silence of the prophet’s own heart. While the prophet was searching and listening elsewhere, the Word of God was speaking within him. He became as it was, “inspired” or “God-breathed”. He understood this new language God was speaking and he opened himself to hear and heed its directives.

In today’s second reading (Rom 9:1-5), Paul shares with his readers the truth of God’s Word as mediated through the language of the paschal mystery. Jesus had been spoken into the Jewish tradition of patriarchs and promises, covenants and messianic expectations. Yet, the Word made flesh was not fully appreciated or accepted by many of Paul and Jesus’ Jewish brothers and sisters. Heartbroken that his own did not understand the new language that God had spoken in Jesus, Paul pleaded that they do so, even after the fact. If they did, Paul promised that God would speak the language of reconciliation and salvation.

A language of strength and courage is spoken in today’s Gospel (Mt 14:22-33), when Jesus exhorts, “Be not afraid!” and invites believers “to come!” despite the deep waters and despite our fears. Jesus promises to stretch out his hand and catch us before we are overwhelmed. Italian filmmaker Federico Fellini once said, “A different language is a different vision of life”. Today Jesus offers to teach us not only the new language of unfaltering and fearless faith, but also a vision of life that sees all, loves all and cherishes all as God sees, loves and cherishes.

Giving: - Generosity or Obligation?

Message from Fr. Jose Koluthara, CMI

Giving: - Generosity or Obligation?

This Sunday’s readings invite our attention to issues related to basic needs. In the first reading (Is 55:1-3), we find God providing the banquet of bread and word for all the hungry and thirsty. In today’s Gospel (Mt 14:13-21), we see Jesus hosting a banquet that he provides and over which he presides. There is no question as to who should eat. Those present are simply described as a vast throng who moved Jesus heart and whose ills he cured. We are not told in the Gospel that the disciples were to pass through those gathered and select those whom they deemed worthy enough to eat. We are told only that those present ate their fill and lots of leftovers remained. Several thousand ate that day with no question of their worthiness, or lack thereof, being raised.

We are also told that the responsibility for satisfying the hungry and thirsty of this world was, on the same day, placed on the shoulders of Jesus’ disciples. “Give them something to eat yourselves”, challenged Jesus, and immediately, feeding the hungry became part of the job description of the Christian.

When we look at these texts and others like them it is clear, writes Larry Hollar (Hunger For the Word, Liturgical Press, Minn.: 2004) that the blessing of food and the need to speak out for vulnerable people who lack food (or are deprived of it) are not some marginal afterthoughts or occasional footnotes in the Word. These issues are integral to the identity of those who worship the God of Israel and who follow Jesus Christ. This God raised up leaders in the midst of famine, offered manna to the wanderers in the wilderness, blessed the Sabbath gleanings of the hungry disciples and fed multitudes in a deserted place.

This love of God, insists Paul in today’s second reading (Rom 8:35, 37-39), comes to us in Christ Jesus who blesses, breaks and gives both bread and word, body and blood at every Eucharist gathering. Just as food and God’s provident gifts to the hungry are never far from the scriptural story, neither can those who claim to believe and love this God do so without translating faith and love into the service of the needs of the hungry.

What Would You Do?

Message from Fr. Jose Koluthara, CMI

What Would You Do?

My Dear Brothers and Sisters,
If we were to ask a few questions about some important aspects of human experience, how might we answer?

“What would you do to assure the safety and security of your family?” Dozens of answers would be forthcoming regarding proper diet, healthy care, burglar alarms, neighbourhood watches, etc., etc. Similarly, if one were asked, “What do you do to get ahead in life?” the answers would include study, hard work, conscientiousness, responsibility, accountability, etc. If the same question were asked regarding a successful career in acting or professional sports or painting or music, answers would invariably include practice, practice, practice so as to hone whatever talents and skills we may possess.

With these questions and their answers in mind, we turn our attention to this Sunday’s gift of the Word, wherein we are once again asked, “What would you do in order to share in the reign of God?” Through the two parables of the buried treasure and the one really valuable pearl, Jesus teaches his disciples that the reign of God costs not less than everything we are, everything we have and everything we could ever become. Worth whatever risk or sacrifice is necessary, the reign of God is given as a gift to those who are willing to forsake all else in order to welcome it into their lives.

These parables remind us of how good the good news of the kingdom is. To experience radical forgiveness, undeserved and unexpected, is like finding a chest of gold in a forgotten field. To receive the uncommon and always revitalizing love of God is like finding one priceless pearl in an ocean of oysters. To be accepted “warts and all” into the family of God is like being treated with respect and value when others have treated us with disrespect. It is being named “good” when we know we are far less.

Today’s second reading (Rom 8:28-80) well illustrates that Paul understood the joy of discovering God’s love for each of us, the love that names us as good and cherished children. The same loving God gifted Solomon with an understanding heart when he asked for it (1st reading, 1Kings 3:5-12),

Today, God invites each of us to first ask ourselves, “What would you do to share in the reign of God?” Once we have decided upon an answer, God then graces our attempts to live our lives accordingly.

Jesus’ Radical Approach to Evil

Message from Fr. Jose Koluthara, CMI

Jesus’ Radical Approach to Evil

My Dear Brothers and Sisters,
Once there was a public radio program called “The Gestalt Gardener”, in which three experts in the gardening took part. When asked their opinion as to how to handle the perennial problem of weeds, the three experts were of the same mind. Nip them in the bud or better yet, prevent them from taking root in the first place. A variety of methods of extermination, both organic and chemical, were recommended, but all had essentially the same herbicidal purpose. How unlike the method recommended by Jesus in today’s Gospel (Mt 13:24-43). Rather than root out he unwanted garden guests and be done with them once and for all, the farmer in Jesus’ parable advises, “Let them grow together until harvest”.

Did we, asks Timothy Owings, hear Jesus correctly? Obviously yes, but hearing correctly does not lessen the surprise prompted by Jesus’ words. Probing deeper into the parable’s message, we are led to understand that this story represents Jesus’ radical approach not merely to weed control but to us human beings and evil of which we are capable. Just as the farmer said of the weeds and wheat, so Jesus says to human beings both good and evil, “Let them grow together until harvest”. Wheat and weeds growing together: This is risky farming, risky living, risky discipleship. Nevertheless, it is the way of the Lord, who allows time and space and second, third and fourth chances for conversion, growth, for transformation. Jesus’ radical approach to evil does not condone it but rather prefers the catechesis to condemnation and supportive help to shunning.

In today’s first reading (Wis 12:13,16-19) the Wisdom author celebrates those virtues of God that give even the most “weedy” and sinful among us hope and confidence that good growth is possible. Rather than use the divine might to punish the sinful, God urges the guilty toward repentance. In today’s second reading (Rom 8:26-27), Paul assures us that the Spirit helps us in our weakness to pray well, intercedes with God and the saints for us and help us make our own the radical trust that we have known in God and in Jesus. Let them grow together until harvest; give the weediness within each of us the opportunity to change, to be forgiven, to be transformed, to grow. Harvest will come soon enough in God’s good time… for now, let us grow together for growth, for transformation.

Seeds, Words and Their Growth

Message from Fr. Jose Koluthara, CMI

Seeds, Words and Their Growth

My Dear Brothers and Sisters,
One much-loved teacher gave everyone in a first grade class a lima bean along with an explanation that each of them would be solely responsible for what became of it. With the bean and the explanation, they were also given a paper towel and a small Dixie cup and were instructed to moisten the towel, wrap it around the bean, put it in the cup and place the cup near a window or other light source. After a week or so, the teacher invited them to bring their sprouting beans to school. Some of them were ashamed to say that they had lost the bean or “the dog ate it”. Others had forgotten to keep the bean moist and its growth was stunted. Some forgot about the light source and the bean sprouted but withered. Still others among them were proud to show off a relatively tall and healthy sprout with a hint of a leaf here and there.

Since all of us can, in some small or large way, relate to seeds and growing things, the scripture texts for today, especially Isaiah (55:10-11) and Matthew (13:1-23) are particularly significant. Both the prophet and the evangelist prompt us to compare the word of God to a seed, planted anew in us each week. Like a much-loved teacher, the church provides, through the liturgy, both the seed and the wherewithal to allow the seed to germinate, to grow and thereby to transform our lives. But in order for growth to occur, we must accept the seed, take it home with us and carefully, lovingly tend to it while allowing it also to tend to and care for us. While Jesus lived and walked and worked among us, he planted the seed of the Word in the form of parables. Then Jesus challenged, “Anyone who has ears should listen!” and so does Jesus continue to challenge his listeners today.

Listening to Jesus means understanding and accepting that the seed of the Word is portable, that is to say, it may not be left hanging in the air, intermingled with the smell of candles, flowers and incense. But in order to be portable as well as translatable into every aspect of the human experience, the Word must germinate within the good soil of the human heart and mind and, ultimately, the human will. If the Word we hear does not germinate in us and then travel with us across the threshold of the church and on into the rest of the week, it cannot accomplish its God-intended purpose – to achieve the end for which God spoke it into the world and into each of our lives (Is 55:11).

Our Approachable God

Message from Fr. Jose Koluthara, CMI

Our Approachable God

My Dear Brothers and Sisters,
God, as is revealed in today’s liturgy, remains utterly approachable. In today’s first reading (Zech 9:9-10), the prophet Zechariah celebrates the approachableness of God, who does not remain aloof and pompously distant from the people but comes away in all meekness. Israel’s God repeatedly assures believers, “I am with you”; “I have seen your plight”; “I hear your cries”; “You are mine and I am yours”. Israel's God made the divine presence as obvious as a pillar of fire illuminating the darkened desert sky or the cloud that signalled nearness by day. By describing the divine love for Israel as that of a mother who never forgets her child (Is49:15) or as a loving parent who teaches a son to walk, raises the infant to his cheeks and stoops to feed him and enfold the child in love (Hos 11:3,4), the prophets of the Hebrew scriptures affirmed the divine desire to be near, to be approached.

That desire took on human form and features in the person of Jesus, whose very incarnation signalled the ultimate gesture of divine approachability. In Jesus, God came so near as to become one of us. This mystery is dramatically and clearly expressed in today’s Gospel (Mt 11:25-30), wherein Jesus first insists that those who know him can also know God who is revealed in him. “Then,” Jesus invites, “Come to me and find rest. Learn from me and be refreshed”. There is no mention of protocol here; no appointment is needed; no political correctness or special attire is specified. There is simply Jesus, made accessible in flesh and blood, made forever present in bread and wine.

“Come to me, take my yoke upon you”, Jesus asks, and then specifies that his is an easy yoke and a light burden. In a comment on this invitation by the utterly approachable Jesus, T.W. Manson (“The Teaching of Jesus”, UK, 1931) has explained that the yoke is not one that Jesus imposes but one that he himself wears. In Jesus’ day, a yoke was a common wooden device that paired two oxen and made them a team. The ever approachable Jesus invites each of us to become his yoke mate and with him and in him, to find our burdens lessened and sorrows shared. Our weariness and weighty worries of life will not drag us down or overwhelm us because the One who has called us into being has shouldered our troubles as his own.