LIKE ABRAHAM, WE ARE ON THE MOVE

II SUNDAY OF LENT - Gn 12:1-4

The pre-history of salvation, described in Gn 1-11, comes to an end with the appearance of Abraham. With him, a new chapter in the history of the relationship between God and man is open. 

Abraham came from Ur, an important city in Mesopotamia, where the moon-god was worshiped. Accompanying his father, he left his homeland with the intention of going to the land of Canaan, but when they arrived in Haran, in the highway from the Persian gulf to the West (and to Palestine), they settled there. Haran, which means road, was also an important centre of the moon-god worship.

After his father's death, Abraham underwent a deep religious experience that change his life. Deep in his heart, he heard God's voice telling him: Leave! Go! "Go from your country and your kindred and your father’s house" (Gn 12:1). It was an order and not a simple suggestion or invitation. We speak of the call of Abraham, but it was much more than a call. He was ordered to set out for a foreign land, leaving behind his country, his home and his family. Where was he going? "To the land that I will show you". He was ordered to move into the unknown, guided only by God's hand.

To his call, God added a promise: the promise of his blessings and continuous protection, the promise of being the founding father of a great nation, and the promise of becoming the source of blessings for all nations. It was a nice promise to hear, but in concrete terms it sounded very little realistic, easily giving place to the suspicion that it would never be fulfilled. It was a promise for a still very far away time. It was like a dream.

But "Abram went, as the Lord had told him" (Gn 12:4). Abraham did not ignore God's command; instead, he decided to obey, doing what he was told to do.

The ancestor of all those who believe

Paul called Abraham "the ancestor of all who believe" (Ro 4:11), so that "those who believe are the descendants of Abraham" (Gal 3:7). Abraham is a man of faith and the prototype of all those who live by faith. His trust, his confidence and his readiness to surrender and to obey. He put himself in God's hands, even when he was surrounded by darkness and could not see what would become of him.

With Abraham, we have the emergence of faith as a new reality in the relationship with God. However, if we look attentively, we discover that in this move of Abraham in search of a new home, God is the main actor and the decisive factor. He is the one in command, guiding Abraham through all his steps, even when he seems not to be present.

Faith implies this awareness of God's presence and action, and implies the acceptance of his guidance and the obedience to his command. And faith implies the readiness to leave everything behind and to move into the unknown, being always a foreigner in search of a homeland that only God can show us.

Living by faith, we are that great nation of which Abraham is the founding father. Like him, we are on the move, looking forward to the fulfilment of the Promise.

WHICH WAY FOR A NEW SOCIETY?

I SUNDAY OF LENT - Mt 4:1-11

We start the first week of Lent reflecting upon the temptations undergone by Jesus in the desert.

In our reading of the Gospels, it is always good to learn from the Christians of the first centuries. In the Philokalia, a collection of spiritual writings from the Orthodox Church (which I got from my friend Fr. Horácio Rossas) I got the reference of Philokalia, I found this reflection on the temptations:

The temptations that Jesus rejected

"Of the demons opposing us in the practice of the ascetic life, there are three groups who fight in the front line:

those entrusted with the appetites of gluttony, those who suggest avaricious thoughts, and those who incite us to seek the esteem of men. All the other demons follow behind and in their turn attack those already wounded by the first three groups. For one does not fall into the power of the demon of unchastity, unless one has first fallen because of gluttony: nor is one's anger aroused unless one is fighting for food or material possessions or the esteem of men. And one does not escape the demon of dejection, unless one no longer experiences suffering when deprived of these things. Nor will one escape pride, the first offspring of the devil, unless one has banished avarice, the root of all evil, since poverty makes a man humble, according to Solomon (cf. Prov. 10:4. LXX). In short, no one can fall into the power of any demon, unless he has been wounded by those of the front line. That is why the devil suggested these three thoughts to the Savior: first he exhorted Him “to turn stones into bread; then he promised Him the whole world, if Christ would fall down and worship him: and thirdly he said that, if our Lord would listen to him. He would be glorified and suffer nothing in falling from the pinnacle of the temple. But our Lord, having shown Himself superior to these temptations, commanded the devil to 'get behind Him'. In this way He teaches us that it is not possible to drive away the devil, unless we scornfully reject these three thoughts (cf Matt. 4:1-10).”

(Excerpt From: St. Nikodemos of the Holy Mountain and St. Makarios of Corinth. “Philokalia - The Complete Text.)

This is the understanding of those who decided to follow Jesus Christ and to be guided by his way of life.

The Devil’s proposals for a new society

However, at the same time, I remembered how Dostoyevsky depicts the ideology that guides our modern society. I finished reading The Brothers Karamazov two weeks ago and in it we find the poem of The Grand Inquisitor, where we are told that Jesus came back and was found among the poor, the oppressed and the suffering bringing comfort, compassion and love. He was arrested and confronted by the Grand Inquisitor, who blamed Jesus for the dire situation of the world, due to his refusal of the great propositions presented to him in the desert by the "powerful and all-wise spirit".

During his time of search and reflection in the desert, the Devil presented Jesus with three propositions for a manifesto for his messianic work. Those propositions for a new society are the basis of the project accepted and pursued by many; they are the ideas that to a great extent have guided our modern world.

The Grand Inquisitor accuses Jesus of having rejected the proposals that would have changed the world by answering man's continuous search for bread (welfare), glory and self-affirmation. According to him, Jesus refusal of the Devil's way only brought "Unrest, Confusion, Misery".

“There are three Powers, three unique Forces upon earth, capable of conquering for ever by charming the conscience of these weak rebels — men — for their own good; and these Forces are: Miracle, Mystery and Authority.” And these powers were offered to Jesus, who rejected them straight away, without giving them the slightest consideration. 

"In these three offers we find, blended into one and foretold to us, the complete subsequent history of man; we are shown three images, so to say, uniting in them all the future axiomatic, insoluble problems and contradictions of human nature, the world over.”

“Decide then thyself.' sternly proceeded the Inquisitor, 'which of ye twain was right: Thou who didst reject, or he who offered? Remember the subtle meaning of question the first, which runs thus: Wouldst Thou go into the world empty-handed?”

A society that rejects Christ’s choice

Nowadays, we have a society that has rejected Christ's wisdom and Christ's choice, and accepted the values proposed by the Devil, creating our own gods and satisfying our own craving for miracles, for merriment and for fame, even if the miracles are fake, the merriment is emptiness and the fame is a passing shadow. "When all the gods themselves have disappeared, for then men will prostrate themselves before and worship some idea".

Jesus put all his trust in God and affirmed God's supremacy over all. When we reject him, we bow down before false gods that transform us into their slaves.

IN LENT, LET US ACCOMPANY JESUS IN HIS JOURNEY TO THE CALVARY

ASH WEDNESDAY: Is 58:1-12

Early in the morning, I received an sms from Sr. Faustina Fube (from Lubengele Parish) wishing me "a fruitful lenten season, as you begin your 40 days with our Lord Jesus". Indeed, these forty days of Lent are a very special time for us to accompany Jesus and learn from him in his journey of faithfulness that led him to the cross.

For forty years, the people of Israel wandered in the desert, always quarrelling with God, rebelling against him again and again. They proved themselves unfaithful, continuously putting God to the test. In his forty days in the desert, Jesus went through a similar experience, but with a complete different attitude. Jesus proved himself to be the faithful servant, who is always ready to do his Father's will.

Lent is a special time for us to turn back to the Lord. It is a time for reconciliation, for prayer and for fasting. We may complain as the people of Israel did. They were never satisfied, because they always looked for their own pleasure.

Today, in the office of readings, we were given the following passage, taken from the prophet Isaiah:

"Why have we fasted, and you see it not?

Why have we humbled ourselves, 

and you take no knowledge of it?’

Behold, in the day of your fast 

you seek your own pleasure,

 and oppress all your workers.

 Behold, you fast only 

to quarrel and to fight

and to hit with a wicked fist.

Fasting like yours this day

will not make your voice to be heard on high.

 Is such the fast that I choose,

 a day for a person to humble himself?

Is it to bow down his head like a reed,

and to spread sackcloth and ashes under him?

Will you call this a fast,

and a day acceptable to the Lord?

Is not this the fast that I choose:

 to loose the bonds of wickedness,

to undo the straps of the yoke,

to let the oppressed go free,

and to break every yoke?

 Is it not to share your bread with the hungry

and bring the homeless poor into your house;

when you see the naked, to cover him,

 and not to hide yourself from your own flesh?" 

(Is 58:3-7)

A CHOICE WE HAVE TO MAKE

VIII SUNDAY OF THE YEAR: Mt 6:24-34

We cannot serve two masters

In this Sunday's gospel, Jesus puts before us a clear and unavoidable choice: We cannot serve two masters, so we must choose, and by doing so we refuse the other. 

There is a Bemba proverb that says: one leg on the path, the other on the grass; meaning that one tries to get the best of two worlds. Jesus does not waste time beating about the bush; instead he forces us to choose. We cannot be his disciples and at the same time put all our hearts and minds in the procure of wealth. Money and God don't go together.

After reading this passage, one wonders how some people have the boldness to preach a gospel of prosperity and wealth and how can preachers of the Gospel be counted among the richest people among a majority of poor. 

Jesus tells us very clearly that we cannot serve both God and Money. That was the proposal that Satan made to Jesus in the desert, immediately after his baptism. The answer given then by Jesus leaves no room for any doubt: "Worship the Lord your God, and serve only him" (Mt 4:10).

Put your trust in the Lord

There are people who live in constant stress, worrying about the future, and so they try to accumulate as much wealth as possible as a protection for harsh and bitter days. They have a fundamental lack of trust in the Lord and in the community where they live. In this Sunday's gospel, Jesus gives an answer to such people, with very reassuring words: Don't worry about tomorrow's upkeep! Don’t worry about your daily life! Put your trust in the Lord.

In old times, due to a strong sense of community and solidarity, people could travel with very little. Where they arrived, they would find a place to lay down and some food to eat. In old age, the family would take care and provide for the basic needs. In a way, God was providing through the care of the members of the community.

Nowadays, individualism reigns supreme. Each one for himself. Mind your own business. And what happens to the others is not my business. In spite of that, in many countries there is a well organised welfare that allows people to live without big worries about their old age. 

Maximize your profit is the rule governing the world

However, Jesus’ warning is much more relevant in these modern times than it was in the past. Now everything is counted in terms of money and valued according to the profit it generates. Everything is quantified monetarily, and everybody tries to maximize the profit. 

More than ever before, money has become a supreme value, because money means influence and power, and it means as well the ability to control and put everything else at our service. This power means dominion, exploitation and oppression. In the end, we ourselves become slaves of this merciless god which sucks not only others' blood but our own blood. While it provides luxury, robs our souls of peace. 

If we make of money our god, we will discover that it is an oppressive and false god. Profit has become the ruler of the world and is concentrating the wealth of the world in the hands of a few who trample upon the majority and transform them into slaves.

BE MERCIFUL AS YOUR FATHER IS MERCIFUL

VII SUNDAY OF THE YEAR: Lev 19:1-2, 17-18; Mt 5:38-48

God's holiness

In this Sunday's liturgy, we read one of the most important and well known passages of the Old Testament: "You shall be holy, for I the Lord your God am holy" (Lev 19:2). 

Hearing about God's holiness, we may ask ourselves what does it mean. We call God holy, because he is highly above and beyond everything else, and when referring to him, we are filled with a sense of awe. He is holy, because he is untouchable and unreachable, meaning that nothing is like him or can even come close to him in dignity, honour, goodness and power. He is the Other, the Different, who can never be appropriated, controlled or manipulated. We are attracted to him, but at the same time we tremble in his presence, because we feel to be so unworthy of him.

"That God is holy means that he is exalted, awesome in power, glorious in appearance, pure in character. God’s holiness is contagious. Wherever his presence is, that place becomes holy." (from Hartley, John E., Word Biblical Commentary, Volume 4: Leviticus, (Dallas, Texas: Word Books, Publisher) 1998.) 

God’s call to holiness

In Lev 19, God's own statement that he is holy is presented as the foundation for the commandments leading to a holy life. God's holiness demands holiness in his people, and this holiness has to be manifested in a way of life, that is in a conduct filled with love towards the others. 

Peter, in his first letter, wrote: "as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy" (1 Pe 1:15-16)

Lev 19:17-18 shows clearly how God's holiness and his call to holiness has implications in the relationships with our neighbours: 

- no more hatred,

- no vengeance,

- no resentment 

- correct him, telling him about his wrong doing

And all this can be summarised in the maxim: love your neighbour as yourself.

Be perfect as the Father is perfect

In the Sermon on the Mountain, Jesus presented this call to holiness as a call to perfection: "Be perfect, therefore, as your heavenly Father is perfect" (Mt 5:48).

And this holiness or perfection can only be achieved when we allow love to guide our steps, and this love is shown in a attitude of mercy and compassion to all, mainly to those who are in need of forgiveness and compassion. According to Luke, Jesus said: "Be merciful, even as your Father is merciful" (Lk 6:36). Having received mercy from God, we must show mercy, by forgiving our enemies: "Love your enemies and pray for those who persecute you" (Mt 5:44).

Being merciful, as God is merciful, there can be no place for revenge and retaliation, and no place for hatred, but reconciliation and love.

JESUS CHALLENGES OUR COMMONLY ACCEPTED IDEAS

VI SUNDAY OF THE YEAR: Matthew 5:17-37

Jesus came to fulfil the Law and the Prophets

During these sundays, we have been reading the Sermon on the mountain, where Jesus, like a new Moses, presented the demands of the new Covenant. Contrary to Jewish opinion, who accused Jesus of disregarding the Law and being intent on abolishing it, Jesus proclaimed very clearly that he was not abolishing the Law, but giving it its full meaning and that he came to fulfil the Law and the Prophets. However, Jesus was at variance with the Scribes and the Pharisees in the interpretation of the Law, and he warned his disciples that they "will never enter the kingdom of heaven" if their righteousness does not "exceed that of the scribes and Pharisees” (Mt 5:20).

The righteousness of the Pharisees

We may be surprised by Jesus' attack on the Pharisees. In their strict legalism, they missed the aim of the Law, which is to provide protection and guidance, and to enhance an interior attitude that comes from the heart and gives direction and meaning to one's life. Instead, they became casuists, continuously asking themselves what is allowed and what is forbidden. They were strict keepers of the Law, paying attention even to the smallest details, but in their legalism they did not understand the spirit of the law, that is to discover God's will in each life situation.

Jesus radical demands

Jesus presented six examples of commonly accepted doctrine, opposing to it the demands that come from an attitude of total faithfulness to God's will and love. In those six examples, Jesus spoke about the correct attitudes in the relationships between people. 

Murder is condemned in every society, but Jesus deals with the source of crime in our hearts: anger, hatred, jealousy,insults, which lead to trample down on the other. That is where sin starts and takes hold of our hearts and then our lives.

Jesus had the courage to speak about sexual relationships: when based on lust, they transform the other into a tool at the service of pleasure and self-indulgence, destroying at the same time the dignity of the one who abuses the other. It is from within our hearts that lust comes to dominate our minds and our bodies. 

Jesus spoke also about marriage and divorce, reminding us that marriage is a sacred commitment before God, and not something to play with.

According to Jesus, there is no need of oaths; we just have to be truthful in whatever we say, that is all.

Revenge and retaliation cannot bring harmony and peace. When we pay back evil with evil, the evil that destroys the other consumes us as well. We must make an extra effort to defeat evil by doing good.

Jesus goes on challenging sand forcing us to examine the prevalent ideas and check the accept ideologies - the so called politically correct, because many of them are not correct at all.

The first reading, taken from the book of Sirach (or Ecclesiasticus)tells us that we must choose between life and death, ending with these wise words: God "has not given anyone permission to sin" (Sir 15:20).

YOU ARE THE SALT OF THE EARTH

V SUNDAY OF THE YEAR: Matthew 5:13-16

Called to be light and salt

In the sermon on the mountain, immediately after proclaiming the beatitudes, Jesus tells his disciples: You are the salt of the earth… you are the light of the world.

As light, we are called to be beacons that attract people’s attention and guide them to safety, that is to salvation. In the darkness of this world, so many people are misguided by false values that promise joy, peace and life, but bring oppression, injustice, violence and war. The Christians are guided by a different set of values, that cannot be missed by those who observe their behaviour. By our attitudes and by our way of thinking we  denounce and challenge all false values that are put forward as the standard of acceptable and dignified behaviour. Christians cannot hide themselves. In fact, if they are true Christians, living in faithfulness to Jesus Christ, their difference is conspicuous and it will appeal to many, while being rejected by many others.

The Christians are people like everybody else, mixed with all other people, living here on earth and going through the same hardships and struggles as all others do. However, in many ways, they are different; indeed, they must be deferent, if they don’t want to loose their identity as Christians.

The Christians at the beginning of the II century

In this aspect, it is good to read how the Christians saw themselves at the beginning of the II century:

“For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.” (from the anonymous letter to Diognetus).

Committed to our faith

Christians are called to be light and salt of the earth. Mixed with people, participating in everything that is worthy with their fellow human beings, they bring a new dimension and instil a new hope that transforms society and leads it to become more and more the true people of God. 

Are we being faithful to the mission entrusted to us? Or may be we have lost the good taste, having become useless, only good to be thrown out and trampled upon by people!