The Holy Otherness of God

Message from Fr. Jose Koluthara, CMI

Lord Jesus, make me a catechist teaching your mercy and generous forgiveness through my life

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.

Sign of Salvation?

Message from Fr. Jose Koluthara, CMI

Lord Jesus, make me aware of my sinfulness, whenever I see your cross as salvific sign.

My Dear Brothers and Sisters,

Today we celebrate the Feast of the Exaltation of the cross. Is it not ironical that we exalt an instrument of execution? Despite its obvious cruelty and infamy, the cross has become a central symbol of our faith. Because of Jesus’ love radiating from the cross, it has become the sign of our salvation and the cause of our joy.

The bronze serpent referred to in the 1st reading (Num. 21:4-9) stands as a salvific sign reminiscent of the cross. Moses' lifting up of the bronze serpent in the desert is compared to the lifting up of Jesus on the cross and in his resurrection (Gospel Jn:3:13-17). In the early Christian Hymn quoted by Paul in today’s 2nd reading (Phil. 2:6-11), the cross of Jesus is celebrated as the passage through which Jesus accomplished the salvation of mankind.

Besides its value as the sign of our salvation, the cross, according to psychologist Kelsey, is also a vivid symbol of the evil that is in each of us. In an article titled “The Cross and the Cellar”, Kelsey suggests that each of us has an ordinary personality which we “wear” in public; underneath that public persona is a cellar which hides the refuse and rubbish which we would rather not see ourselves or let others see. Below that, there is an even deeper hold, a truly hellish place, full of dragons, demons, violence, hatred and viciousness. The cross is crucial because it shows what possibilities for evil lie hidden in each of us. Whenever we look upon the cross we see not only what the love of God for sinners can do, but also what mankind can do, has done and still does to human beings.

Scratch the surface of a person, says Kelsey and below you’ll find a beast or worse than a beast. This reality is attested to by the cross. History also attests to this reality. Remember the Nazi concentration camps where six million Jews were systematically tortured, starved and eventually gassed to death by other human beings. Recall the untold numbers of wars within nations, ironically called civil wars. Remember Hiroshima, Nagasaki, Waco, Columbine, Iran and more recently, Iraq. All of these and so many other atrocities come together and stare out at us from the cross.

Caring Correction

Message from Fr. Jose Koluthara, CMI

Lord Jesus, help me to give caring correction instead of criticizing and complaining.

My Dear Brothers and Sisters,

Today’s readings invite our attention to the watchman’s role given us by God. As believers we are bound to one another by our shared faith in the same God. By virtue of that bond we willingly accept to become responsible for one another in the greater human family we call church. That responsibility includes loving support, service, respect for one another as well as the caring gift of mutual correction.

The first reading (Ez 33:7-9) compares the prophet Ezekiel’s efforts at brotherly correction to that of a watchman or sentinel warning others of the dangers of their wicked ways. While it was their responsibility to warn his contemporaries, it was their responsibility to take his warning to heart.

Paul, in today’s second reading (Rom. 13:6-10), describes the communal bond that binds the members of Christ to one another in terms of an indebtedness of love. That love does no wrong but labours solely for the good of the others.

The gospel (Mt. 18:15-20) offers a “method” of restoring the mutual indebtedness of love once it had been lost through sin. This “method” requires that the brother who loves another enough to correct him should go to that brother vulnerable. The process being taught by Jesus for resolving differences is often the exact opposite of what we usually do. Too frequently when we find fault with another, we take circuitous rather than a direct course of action. We criticise and complain. In effect, we give ourselves over to gossip rather than to growth and to backbiting rather than caring correction. But Jesus recommends that we approach the other one-on-one, with no power. This will make us more likely to ask than to accuse and to seek agreement rather than argument.

In his excellent book titled “Life Together” Dietrich Bonhoeffer, quoting James (5:15) exhorts, “Confess your sins to one another”. If believing sinners do not reach out to one another in this way, then, despite their shared worship, common prayer and all their fellowship in service, each remains alone. In mutual confession and correction, the breakthrough to community takes place; a breakthrough to new life is made possible.

Liturgical Catechesis

Message from Fr. Jose Koluthara, C.M.I.

Lord Jesus, transform me by the renewing of my mind and make me a living sacrifice

My Dear Brothers and Sisters,

Today’s word from St. Paul about offering our bodies as a living sacrifice offers us an ideal opportunity for some liturgical catechesis. That term can refer both to catechesis about the liturgy and the catechesis that flows from the liturgy.

Those words from St. Paul are echoed in the Fourth Eucharistic Prayer: “… by your Holy Spirit, gather all who share this one sacrifice into the one body of Christ, a living sacrifice of praise.” (Rom. 12:1). That makes this prayer the logical one to use today, of course. Eucharistic Prayer is the central prayer of the liturgy, but it is often the one that people have the most difficulty making their own.

Helping you to understand the unified structure of the prayer and the purpose of its various parts can enable you to make this prayer more fully your own. The current General Instruction of the Roman Missal describes the parts of the Eucharistic prayer in #55.

Beyond the structure of the prayers, Paul’s words offer the opportunity to lead people into the meaning of the Mass, especially into the commitment to daily sacrifice that is implicit in the Amen that we proclaim at the end of the Eucharistic prayer.

Of course, if the Eucharistic Prayer is to exert its full power to form us and to shape our attitudes, it must be proclaimed well. Presiders must examine themselves (and invite feedback from members of the assembly) on how well they proclaim this prayer at every Mass.

Is the variety of Eucharistic Prayers in the sacramentary used well? Are all the prayers used regularly or is one used almost all the time?

A final question to ask is whether the choice of which prayer to use is made on the basis of links to other elements of the liturgy of the day.

Have you ever felt the need to be part of a Liturgical Planning Committee in our parish? If so, will it turn out to be salt and light for our parish liturgical life?

Authority to Nurture

Message from Fr. Jose Koluthara, CMI

Lord Jesus, give me the power to nurture others.

My Dear Brothers and Sisters,

Authority is the focus of today’s readings, authority conferred, authority revoked, authority abused in the service of self, and authority used rightly, in the service of kingdom. By definition, the word authority means:  the power to enforce laws, exact obedience, command, determine or judge; ‚ one that is vested with this power; ƒ power assigned to another; „ an accepted source of expert information or advice (The American Heritage Dictionary). Etymologically, our English word authority is rooted in the Latin word auctorem or auctor, which means enlarger, founder or more literally, one who causes to grow. Therefore, it could be said that those on whom authority has been conferred or bestowed are thereby vested with the power and the responsibility to help others to grow. Unfortunately and as is reflected in today’s first reading from Isaiah, some, like Shebna, do not use their authority appropriately and, for that reason, their authority may be better exercised by another. Many have fallen in line behind Shebna in abusing their authority, e.g., Henry VIII of England, Josef Stalin, Adolf Hitler, to name only a few.

In today’s gospel, Matthew tells his readers of the occasion and the circumstances whereby Peter’s authority was conferred. Instead of conducting a job interview, Jesus was enlisting the help and loyalty, the love and service of a friend. To that end and by way of preparing him for the authority that would be his, Jesus asked Peter one question: “Who do you say I am?”

Peter’s response was forthright and unequivocal; you are Messiah, you are Son of the living God! It was his true and intimate awareness of Jesus’ person, purpose and mission that prepared Peter for sharing in the authority that would be given him. The same intimate knowledge of Jesus similarly prepares all others who would also be given share in that authority. Without knowledge of Christ, without a loving relationship with Jesus, no one can claim authority over another.

Saving Grace

Message from Fr. Jose Koluthara, CMI

Lord Jesus, stretch my arms with yours on the cross in the saving embrace of all mankind.

My Dear Brothers and Sisters,

All three of today’s readings and the responsorial psalm mesh today to focus our attention on the universality of God’s offer of salvation. God’s mercy and salvation is for all people, regardless of race, creed or colour. United by the saving grace of God, we gather today as one family, mindful of our need for the Lord’s mercy.

In the gospel (Mt. 15:21-28) we see Jesus at first refusing the Canaanite woman’s plea to cure her daughter tormented by a demon. His refusal was not a matter of prejudice but a protocol. The divine protocol had foreordained that salvation should come to sinful humankind, first to the Jews and then to all the peoples of the earth. The Canaanite woman challenged that protocol and, because of her faith and daring, Jesus granted her a share in the blessings of salvation, viz., healing for her daughter.

By extending those salvific blessings to a non-Jew, Jesus was fulfilling the Isaian prophecy that comprises today’s first reading…..” the foreigners who attach themselves to God, who observe what is right and do what is just will also be welcomed and attended by God…for God’s house shall be a house of prayer for all peoples”. (Is. 56:1,6-7)

Paul was also fully aware of the privileges of protocol and he desired that his fellow Jews, who had allowed God’s initial overtures to them (in Jesus) to go un-answered, would not allow God’s continuing overtures of love to pass them by. Paul’s love and concern for both Jews and Gentiles is clearly evidenced in today’s 2nd reading (Rom 11: 13-16,29-32).

Contemporary believers, both Jews and Gentiles, Catholics and Protestants, and followers of Islam, are reminded today by Paul, Isaiah and Jesus that membership in the house of God is open to all. Ever since Jesus stretched out his arms on the cross in the saving embrace of all humankind, no one person, no one group can claim an exclusive right to God, to God’s reign and to access thereof. Because of Jesus and the love of God, the mercy of God and forgiveness of God that has been revealed in him, the protocol has been established…Members – All!.

A New Language, A New Vision

Message from Fr. Jose Koluthara, CMI

Lord Jesus, help me learn the new language and the new vision you teach and have an experience of understanding and oneness with others.

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’s 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.