The 10 Christmas Commandments

The 10 Christmas Commandments which appeared in a church newsletter and contain some good advice that will help us keep selfishness in check:

1. You shall not leave ‘Christ’ out of Christmas, making it ‘Xmas,’ because ‘X’ is an unknown factor in mathematics.

2. You shall prepare your soul for Christmas. Spend not so much on gifts that it is forgotten.

3. You shall not let Santaclaus replace Christ, thus robbing the day of its spiritual reality.

4. You shall not burden the salesgirl, the postman, and the shopkeeper with complaints and demands.

5. You shall give yourself time for silence. This will increase its value a hundredfold, and those around you will get the benefit of it.

6. You shall not value gifts received by their cost. Even the least expensive may signify love, and that is more priceless than silver and gold.

7. You shall not neglect the needy. Share your blessings with many who will go hungry and cold if you are generous.

8. You shall not neglect the midnight Mass. Its services highlight the true meaning of the season.

9. You shall be as a little child. Not until you become in spirit as a little one are you ready to enter into the kingdom of Heaven.

10. You shall give your heart to Christ. Let Him be at the top of your Christmas list.

1Cor13 in Advent Light...

Finally the advent virus will make us read 1Cor 13 in a Christmas version:

If I decorate my house perfectly with plaid bows, strands of twinkling lights and bells and shiny balls, but do not show love to my family, I’m just another decorator.

If I slave away in the kitchen, baking dozens of Christmas cookies, preparing gourmet meals and arranging a beautifully adorned table at mealtimes, but do not show love to my family, I’m just another cook.

If I slog away at competitive crib show at the expense of harmony, peace and love and give all that I have to charity, but do not show love to my family, it profits me nothing.

If I trim the Christmas tree with shimmering angels and crocheted snowflakes, attend a myriad of christmas parties and sing in the choir’s cantata but do not focus on Christ, I have missed the point.

Love stops the cooking to hug the other. Love sets aside the decorating to say a good word to my friend. Love is kind, though harried and tired. Love doesn’t envy another’s crib or decoration or a new set of clothes.

Love doesn’t yell at the other to get out of the way during the crib-decoration, but is thankful they are there to be in the way. Love doesn’t give only to those who are able to give in return but rejoices in giving to those who can’t.

Love bears all things, believes all things, hopes all things, endures all things. Love never fails. DVDs will break, sweets will be consumed, cards will be dumped in the dustbin, clothes will fade, but giving the gift of love will endure.

RISHTE NAATE

A couple of days ago I heard the song "Rishte Naate"from the movie De Dana Dan, on Radio Mirchi. As I began to make sense of the lyrics, what struck me as an insight is not so much the love between a boy and a girl, but the love that should mark the relationship between God and me - a Religious. However, I must say that it is not the entire song that captivated me, but the following lines in particular:

chalun mein tere peeche peeche

baaki saare bandhan tod doon

jo tere tak na jaye

us raste ko chhod doon

sab rishte naate haske tod doon

bas tujhse dil ka rishta jod doon

The meaning of religious life can be discovered in these few lines according to me. Religious life is a radical following of the God who loves me unconditionally, actually from eternity. While my following is a response to this love it is at the same time a radical choice of placing Him before all other relationships - deconstruct other relationship in the light of this primary relationship with God.

The challenge of religious life can be derived from the third and the fourth lines - "jo tere tak na jaye, us raste ko chhod doon." "Religious life is giving up to hold on to." It is actually giving up everything that does not lead to God. That is why at profession every candidate takes the vows - meaning gives up something and holds on to everything. By choosing this road less traveled a religious makes a public declaration that in his or her life God is everything (poverty), His love is primary (chastity), and His will is a command (obedience).

As the last two lines beautifully express - it is a joyful giving up: "sab rishte naate haske jod doon," and entering into a deep relationship: "bas tujhse dil ka rishta jod doon." Therefore to radiate joy is a desire that is or rather should be at the heart of every religious. It is a rejoicing at having everything at the cost of losing something.

As the days of Christmas are fast approaching, I am challenged to take up the challenge of the religious life seriously and recommit myself to the World's First Love - God. May I take up this road less traveled to meet my creator and embrace Him by leaving my boats behind... My wish and prayer for this Christmas is that I may "bas Tujhse dil ka rishta jod doon...

Happy Christmas and Grace filled New Year 2011.

The Scholastic Argument for a TEACHER

The Scholastic Argument for a TEACHER (Prepared on the occasion of Teachers' Day, Sep 5th 2010)

Question one

First Article

WHETHER ANYONE ON EARTH CAN BE CALLED A TEACHER?

Thus we proceed to the first article:

Objection 1: It seems that no one on earth can be called a teacher. Now the definition of a teacher holds that he/she is a knowledgeable person. But the ultimate knowledge is God, for He is Omniscient. Therefore no one on earth can be called a teacher.

Objection 2: Further no one on earth can be called a teacher. For Jesus himself says “Do not call anyone on earth your teacher for you have only one teacher.”

On the Contrary: The Sloka goes thus, “Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwaraha, Guru sakshaat Parabrahma tasmai sri guruve namaha.”

I answer that, it is evident that God is the source of all knowledge since He is All-Knowing. But God shares His knowledge with the rational creatures though not in its essence. A being receives the knowledge not essentially but by participation in the Divine Knowledge. Now, a being participates according to the mode of its existence. Just as anything on fire is not fire itself but fire by participation, we find on earth some people who are more attuned to the Divine Knowledge and participate in it in a deeper manner. Such people are held to be teachers. Therefore someone on earth can be called a teacher.

As it is said above one is called a teacher in as much as one is also able to direct the student towards God. Sant Kabir Das says that it is the Guru (teacher) who shows God to the student. Now all the teachers through the participation are blessed with the grace to lead their pupils to the Supreme Knowledge i.e. God. This is a sufficient reply to objection one.

Reply 1: God’s knowledge is infinite and that of his creature’s finite, the gap was bridged by the second person of the Trinity who as a mediator brought the knowledge of God to earth and made available to the creatures. He passed on the God’s Knowledge to the Apostles. Thus one is also a teacher in as much as one shares in the teaching ministry of Christ, the teacher of teachers. Since all our professors here share in this sacred ministry of imparting God’s Knowledge primarily they are called teachers.

Crowd or Conscience

“Violence is the heart and secret soul of the sacred.” This is the famous and a rather out of the way statement made by René Girard, a Franco-American Philosopher. I am studying his contributions as part of my dissertation. While reading his book I See Satan Fall Like Lightening, I came across the following quote which actually Emmanuel Levinas cites: “If every one is in agreement to condemn someone accused, release him for he must be innocent.” This way of accusation made by the group against an individual reveals the herd mentality of human beings. Somehow scapegoating and victimizing innocent people seems to have become the order of the day. The principle of “all against one,” appears to be an efficient channel that helps blame and guilt to be transferred to an arbitrary victim. The end is clear; the victim is sacrificed for no guilt of own.

Scapegoating is quite common among those people who follow a crowd more than their conscience. Drawing close, herd mentality is a characteristic feature of many of us Indians. We are not very far from the depressing results we have had due to such a following.

When I first became aware of the scapegoat mechanism that Girard recognizes in the society, something like a current passed through every vein in my body. A gang victimizing one single individual can be dreadful. While introspecting, these questions hammered on my brain: am I one of those who accuse innocent victims? Am I led more by the crowd or my conscience? The truth is bitter…

Girard makes a significant intervention at this juncture. Unanimity in human groups is rarely a vehicle of truth; more often it is nothing but a mimetic, tyrannical phenomenon. His words reveal the harsh truth that more than often crowd is misleading collection especially when it comes to accusing someone who is innocent.

I can’t proceed ahead because my mind is triggered by the memories of those moments when I have given my consent to accuse the other. But the best example that comes to my heart is the incident when Jesus instead of accusing the prostitute woman sets her free from the accusing mob. The challenge before me is to follow this example. Where the crowd misdirects and chains me, my conscience should direct and liberate…

Mary’s Fiat: A Moment of Insight

“And Mary said yes when she knew that it was the will of God.”

Dear fathers and friends,

The ‘yes’ of Mary stands as the greatest act of obedience to the will of God, next only to the self-offering of Jesus on the cross. Her ‘yes’ was total, free and was imbued with complete awareness. Emphasizing that, Mary had reached the maturity of her ‘yes’ at the annunciation, I would like to title my talk as “Mary’s Fiat: A Moment of Insight.” Now, that is an insight happened to me two months ago, when suddenly this picture above that I found in Don Bosco Parish, Nashik, gripped my attention and led me to certain reflections, which I thought would be nice to share with you during this novena to the Immaculate Conception of Mary.

I recognize the three different levels of the salvific plan of God in that picture. The bottom level depicts the disobedience and the neglect of God by the chosen people by running behind false gods. The central level narrates the significant events in the life of Jesus and Mary from annunciation to passion and death; in other words, the redemption. The top most level of the painting depicts the glorious life after completing the earthly sojourn.

Moving on, in each of these levels, I would like to present to you the specific role of Mary in the plan of salvation, and how our call can and should correspond with Mary.

1. Call is Specific

Hear O heavens, and listen O earth, for the Lord has spoken”

I reared children and brought them up,

But they have rebelled against me.

The ox knows its owner, and the donkey its master’s crib;

But Israel does no know,

My people do not understand. (Is 1:2-30)

God was grieved by the disobedience of Israel, yet out of His predilected love desired that His people should be redeemed of their fallenness, and hence he decided to be born of a woman, so that the people of Israel might understand His everlasting love.

Look, the young woman is with child and shall bear a son, and shall name him Immanuel (Is 7:14).

When the appointed time came God sent his son born of a woman (Gal 4:4).

Mary’s call was to be Theotokos – God-bearer. Therefore, it was fittig that the Mother of God be Immculately conceived. Her specific vocation was to be the first tabernacle, so that she might bring the God-man for the salvation of the humankind. This insight is gained by Our Lady at the annunciation.

Each of us here has a specific vocation. Therefore, it is our bounden duty to seek for an insight into the specificity of our call and discover what God wants from each one of us.

2. Call demands Fidelity

No one who puts a hand to the plow and looks back is fit for the kingdom of God (Luke 9:62).

If any want to become my followers, let them deny themselves and take up their cross daily to follow me (Luke 9:23).

Meanwhile standing near the cross of Jesus was his mother… (John 19:25).

Right from her yes up to the end of her life, Mary remained faithful to her call. This is beautifully explicated in the central part of the picture. The demand of her call was to give Christ away to die on the cross for our redemption. Mary gained an insight into this demand of her call at the annunciation, and unhesitatingly submitted to the will of God: “Let it be done to me according to your word.”

We as persons called and consecrated by God, need to understand the demands of our vocation. Are we ready to give away the things that hinder us from following Christ radically.

3. Call is Rewarding

“It was fitting that the most holy body of Mary, the God-bearing body, the receptacle of God, which was divinized, incorruptible, illumined by divine grace and full of Glory should be entrusted to the earth for a short while and be raised up in glory to heaven, with her soul pleading to God.” (Munificentissimus Deus).

Mary’s self offering and unquestioned obedience was richly rewarded by God. God did not allow her incorrupt body to decay in the abyss of the earth. The top most level of the picture depicts her glory and reaffirms Mary’s insight into that glorious life.

And everyone who has left houses or brothers or sisters or father or mother or children or fields for my name’s sake will receive a hundredfold and will inherit eternal life.” (Mathew 19:29).

We need to remember that God who calls us will never abandon us. Moreover, He promises eternal reward for all those who do His will and follow Christ whole-heartedly.

The three moments in Mary’s call and her yes to that call brings home the point that, they were privileges bestowed on her. At the same time these privileges were tied up with great responsibility.

First, Mary was preserved form original sin; she was conceived immaculate. This privilege endowed on her the responsibility of remaining sinless till the end and be model of purity.

Second, she was the only woman on earth, who was called Blessed. Blessed is the womb that bore you and the breasts that nursed you (Luke 11-27). Her blessedness also consisted in being a responsible and faithful disciple of Jesus.

Third, she was given the privilege of entering the glorious life, body and soul. From this privilege she assumed the responsibility of interceding for us, her children, and she continues to remain in that office.

This great example of Mary turning her privileges into responsibilities reminds us that our call and consecration is a privilege – a gratuitous gift. Now, what is required of us is to convert this privilege into responsibility.

Before I conclude, I would like to bring your attention to the centre of the picture, where Mary is found with Jesus and the angels, and she seems to be busy writing something. Mary’s action seems as if she is signing a contract. I would say yes. After gaining the insight into the whole of the salvific plan of God, Mary signs the covenant with her fiat: Let it be… It is interesting to reflect on how she does it: Mary holds Jesus in her hands and contemplates the entire story. It is as if she is sitting with Jesus in a time machine and travelling through time and space.

It is apt for us to take her example as a model to gain insight into our own vocation, so that, like her, we may sign the covenant, and enter into a covenantal relationship with God with an undivided heart. We can make such an insight probable by praying for the same, so that we may like the ox, know its owner; and like the donkey, know its master’s crib. May Mary, the tota pulchra, the all-beautiful, help us in this task.

AND THEN, JESUS’ SWEAT FELL ON THE GROUND LIKE DROPS OF BLOOD (LUKE 22:44)

We are just three Sundays behind the great season of Advent which announces the coming of the Saviour. It may seem quite strange to think about the above topic for some of us, who might have made the episode of the agony of Christ a folder to be opened only during Lent. But I take it as a privileged instance to reflect on this topic which enables me to understand the purpose of Christ’s coming. What preparation can be greater for Christmas than to reflect on the agony of Christ, who came to suffer for us? The best expression of Christ’s agony is captured quite dramatically in the Gospel of Luke, wherein the Divine Saviour sweats blood as result of emotional breakdown. Let us first look at the medial reason, how such a phenomenon can occur.

The clinical term for this medical condition is “hematohidrosis.” Around sweat glands, there are multiple blood vessels in a net-like from. Under the pressure of great stress the vessels constrict. Then as the anxiety passes, the blood vessels dilate to the point of rupture. The blood goes into the sweat glands. As the sweat glands are producing a lot of sweat, it pushes the blood to the surface – coming out as droplets of blood mixed with sweat. It is quite clear that sweating blood is caused by a very intense emotional breakdown or when anxiety reaches its zenith.

As we understand physiology behind sweating blood, we need to reflect on Jesus’ agony in the garden, as the theme invites. The drops of blood the Jesus sweat in the garden of Gethsemane surely fulfills “the anguish of His soul” that Isaiah spoke of (Isaiah 53). We are told of this incident only in the Gospel of Luke. That seems appropriate because Luke was a physician and he would have been naturally interested in medical details.

The fact that Jesus sweat drops of blood is an indication to us of how severe his suffering was. It points to the truth that besides being fully God, He was fully human. But He did not use the prerogative of being God to evade any of the pain He was about to undergo. HE FELT it all in his physical body and knowing what was coming was extreme anguish in his mind and emotions. He knew that He was physically facing one of the most horrible forms of capital punishment there has ever been. His body was human, and he would feel everything at least as intensely as we would.

In the case of our blessed Lord, the predicament which was in His mind was not physical pain, but moral evil or sin. There was indeed that natural fear of death which He would have had because of His human nature; but it was not such vulgar fear which dominated His agony. It was something far more deadly than death. It was the burden of the mystery of the world’s sin which lay on His heart. Besides, in addition to His human intellect, which had grown by experience, He had the infinite intellect of God which knows all things and sees the past and future as present.

As a result the Redeemer looked to the past and to all the sins that had ever been committed. The sin of Adam was there, when as the head of the humanity he lost for all men the heritage of God’s grace; the sin of Cain was there with his hands stained with his brother’s blood; the abominations of Sodom and Gomorrah were there; the outright rejection by His own people by falling before false gods was there; all sins were there: sins committed young; sins committed by old; sins committed in the darkness thinking that eyes of God could no pierce; sins committed in the light, sins too awful to be mentioned, sins too terrible to name, Sin! Sin! Sin!

Once our Saviour had brought all of this iniquity of the past upon His soul, he now reached into the future. He saw that His coming into the world itself would intensify the hatred of some against God; He saw the betrayals of future Judases; the sins of heresy that torn apart Christ’s Mystical Body, the sins of communists who wiped out the ambassadors of God from the earth; He saw the broken marriage vows, lies, adulteries, murders. Thus from the East, West, North and South the foul smell of world’s sin rushed upon Him like a flood.

In between the sins of the past which pulled upon His soul as if they were his own, and the sins of the future which made him wonder about the usefulness of His death – was the horror of the present. In His frightful loneliness, Jesus found the apostles asleep three times. Men who were worried about the struggle against the powers of darkness could not sleep – but these men slept. No wonder, then, with the accumulated guilt of all the ages clinging to Himself, His bodily nature gave way. He sensed guilt to such an extent that it forced blood from his body, blood which fell like crimson beads upon the olive roots of Gethsemane making the first Rosary of Redemption.

Christ’s bloody sweat poured out in thin fashion should send sparks of fear into every single vein in our body. But, unfortunately, we become so used to sin that we do not realize its horror. So many of our sins are sins of despair. They are not sins of malice; rather they are what can be called practical despair. They are sins where we say, “Given my life, I’m going to settle for second-best or third-best because ‘first-best’ is never going to happen for me anyway.” I fine it apt to quote an advice of a father to his son, “if you are going to be faithful in anything, whether you are going to be a priest or follow religious vocation, whether you are going to be married or whatever, you better learn how to sweat blood because that’s what it’s going to take.”

What we get in the garden of Gethsemane is Jesus. That’s because Jesus is out model. He is the person we all look upto when we suffer. Jesus’ attitude at Gethsemane contains a precious lesson for us to remember in time of suffering: however deep our grief may be, it will never compare with that of Jesus at Gethsemane. The only way to face suffering successfully is prayer. Let us get convinced that God is our loving Father also in time of suffering; at no time may we be so sure of His love as when we suffer.

We need to always remember that it’s only after the agony that the angel can come. When Jesus left the Last Supper room, He could not do it. But the transition came in the garden. Only after He had broken down, had sweated blood, had told His Father many times, “I don’t want to do this,” He finally broke down and accepted it, and rose as an athlete to walk to His passion. How many of us, in our way, experience that frustration, that same sense of abandonment? Yet, at the moment of acceptance, God’s liberating grace flows, as Luke says of Jesus in the Garden, the angel comes.