Healing needs suffering

 Mk 5:1-20

For, honestly, no discussion of human life would be complete without addressing suffering. Suffering within our souls, but also suffering in our bodies and within the natural world. David in the first reading, the man who had evil spirits suffered in fullness. 

There are three types of suffering; physical, mental and social suffering. The man in today's gospel experienced all of them. Jesus heals a demon(s)-possessed – about 6000 spirits, 1 Legion. He had bruises in his body, He spent sleepless nights stress, depression, and distance from his friends and relatives. When he was healed, they worried for the 2 thousand pigs rather than his healing (because Gerasenes is the gentile nation). David went up the Mount of Olives, he wept without ceasing. His head was covered, and he was walking barefoot. He also experienced this humiliation as Shimei, a kinsman of Saul, abuses David in the presence of his servants. he received the cursings, and the experience of suffering in fullness will give wisdom to them. 

with what attitude do you undergo suffering? Some people want others to see how they suffer. But David is not reactive. Nor does he attempt to take revenge on Shimei. David sees in his faith vision that everything comes from God, and God will repay evil with his good.

For me, the most beautiful thing in the gospel, the man who was healed wants to stay with Jesus as Jesus discourages him from following him. It is very strange! When someone, on his own, chooses to follow Jesus, he discourages him. Here, Jesus teaches the man a new type of discipleship. One type of discipleship is to follow Jesus; another type is to go home to tell our friends what God has done to us and how he has shown mercy to us. 

David is going home, not as the same person he was at the last time. go home, Italian proverb goes like this; L’unica regola del viaggio è: non tornare come sei partito. Torna diverso. the only rule of travel is do not return home the same, return differently. David returns home differently, you will see a new king. 

The Baptism of the Lord

Isaiah 55:1-11. Mark 1:7-11

Today we celebrate the baptism of our Lord. In liturgy, this day brings Christmastide to an end. On Christmas day, Jesus reveals himself to the Jews (the shepherds); on Epiphany day, he reveals himself to the Gentiles (the wise men from the East); and on the day of his baptism, he reveals himself to the entire humanity. The baptism of the Lord was also called as 'Theophany (‘God’s Revelation’). For it is here, for the first time, that we have the revelation of God the Trinity (Father as a voice from heaven, Son in human person, and Holy Spirit in the form of a dove).

(a) The River Jordan

Have you ever come across the river Jordan in the OT? Yes. In Joshua 3, Joshua is bringing the people of Israel to the promised land by crossing the river Jordan. The journey of liberation that began under the leadership of Moses concludes in the Jordan where Joshua led the people to the Promised Land. Thus, the river Jordan marks a new beginning in the lives of the people of Israel. Joshua (Jesus) of the New Testament, the originator of the New Israel, gets into the Jordan.

(b) Identity with humanity:

The baptism of John was for the forgiveness of sins and for conversion. Jesus’ going to the Jordan tells us his total identity with humanity. By being baptized, He exercised His full humanity. his mission is started as a man incarnated in our form, full identity with our humanity. until now he was with God, in divine form, but now he takes a different form, fully man. entering into the river Jordan, he starts from zero. 

(c) Baptism with the Holy Spirit

John the Baptist says that the one who comes after him will baptize with the Holy Spirit. At his baptism, the Holy Spirit descends on Jesus. From now on, the Holy Spirit leads him – to the desert to be tempted, and later to the ministry. The Risen Lord breathes on his disciples and gives them the Holy Spirit (cf. Jn 20:22). After his ascension, on the day of Pentecost, the Holy Spirit is poured on the apostles.

What is the lesson for us today?

Together with Jesus, we must enter the river Jordan. This becomes the starting point of our lives. Our baptism cleansed us from our sin; we are confirmed in faith through the Holy Spirit at confirmation. Let us be led by the Spirit. The Spirit makes us overcome our human frailty.

In the first reading, the Lord tells the people of Israel, “Come to the waters… why do you labor for that which does not satisfy?” Let our hearts be fixed on that which satisfies our inner spirit. In the faithfulness of God rests our faith.

PARABLE OF THE PRODIGAL SON

 Exod 32:7-11.13-14; Luke 15:1-32

1. Father:

Today’s gospel story is a famous story called “prodigal son”, but in actual situations it has to be called prodigal father because the whole story is centered on the incredible love of the father for his son.

This Father lost everything for his son; not only property but also his name and fame. Younger son is asking for his portion… According to the prescriptions of Torah, the son can request their property only at the death of the father. The son is asking as if putting his life at risk. Today most of the parents want to have their own will, written down carefully while they are still strong and alive so as to avoid many legal problems when they pass away. They want their children’s future to be secured. Asking his property as in this case, was a big offense to the father’s own existence. Nevertheless, he shows his paternity in 3 ways;

The Father loves younger son in freedom. He respected his freedom and agrees to divide the property. Although the father knew ahead the danger that was going to happen, he knew well about his future lavishing,  he let him go. This gives us an insight about God’s love: for love to be true, it must be freely given; it cannot be forced. True love cannot put many conditions and it respects freedom. People who are possessive, controlling cannot offer true love. As children grow older, the parents must give greater freedom, including the freedom to make mistakes.

God asks from Moses the characteristic behaviour of the Father “Go down to your people whom you brought from the land of Egypt”. Go down from your position, state and identity. In all the parables of the gospel, it is revealed through careful and diligent search; for the only one sheep, the shepherd has to leave the sheepfold, the woman bends down and searches for the only one coin. In this case, the father does not go and search; but his father caught sight of him, and was filled with compassion. He went down from the palace, ran to his son, embraced him and kissed him. We need to take steps in order to go down and meet him. A parent thinks about the children all the time, and works hard to save money for them. But no! That's not enough. We should be able to understand their situation, and put ourselves into their shoes.

An unknown author said, the younger son would go out of the house because there was no mother in the story. Still, there is a presence of maternity inside the figure of the father. “While he was still a long way off, his father caught sight of him, and was filled with compassion. The original language for having compassion, comes from the love of the womb. This maternal characteristic of Yahweh is quoted very often in the book of the Prophet Isaiah. The center of the whole parable is the maternal love of a father for his sinful son.

There is a beautiful legend in which someone has pictured the “Last Day” in Heaven. It’s the last day that the gate of heaven is open. Everyone is celebrating, dancing, and singing, grateful that they have made it to God’s eternal home. Everyone except Jesus. He is standing very quietly in the shadows near the gate. Someone asks Him what He is doing, amidst all the celebration. He replies, “I am still waiting here for Judas.” Meaning, the Lord is still giving Judas Iscariot a last chance to turn himself in. The story symbolizes the infinite quality of God’s forgiving love. But it’s up to Judas to use his free will to accept or reject Jesus’ offer.

2.   Younger Son:

What are the accusations on the younger son? He spent all the money lavishly, drunkard, selfish, womanizer, lazy, but only one is true; he did not realize the love of the Father. That is absolutely equal to a sin. He faced three kinds of humiliations;

He works under the gentile; he hired himself out to one of the local citizens. A Jew can have 10 gentiles as slaves. But a Jew should not work under a gentile. Hunger and thirst are not humiliation for a Jew. Lowering oneself under a gentile is a big humiliation.

He was asked to take care of the pigs; which is one of the degrading jobs. The occupation was forbidden for the Jews, because pigs were considered unclean animals.

He eagers to eat the pods given to swines, but nobody would give him any. For the Jews who are forbidden to eat pork, to feed swine and eat the “husks the pigs ate,” means they have reached the lowest level of their social status. Jews give great importance to the rituals before eating and they can consume only kosher food, so this was unthinkable for an orthodox Jew.

After these three humiliations, there comes the realization of his own state and state in front of God. Then the young man came to his senses. The moment the son realizes the sins against our neighbor, he recognizes his state before God, “Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.” Suffering is a way for the realization of God. Ramana Maharishi, “Suffering is a mother of God’s realization”. 

3.   The elder Son:

For me, this parable could also be called the “unforgiving brother.” This elder brother was supposed to be the good guy in the story. He did not protest; he did not make father suffer. When the father divides the property, two thirds of the property go to the elder son. But he didn't receive it. It seemed he was not interested in the money.

The elder son is the symbol of Jews themselves. They believed that they were pious and clean; and faithful to the law, so they were the ones who had the right to inherit all the properties of the Father. They cannot accept the fact that this younger “prodigal brother” will be accepted back again to the community as part of the children of God. They cannot reconcile with the fact that the father accepts the younger son who in their eyes has become a gentile.

 At the end of the parable, the father became upset with the elder son who was angry at receiving the younger son. For God, the sin is not the heaviest thing to be considered. But disunity is much more than sin. He cannot accept that. Going to a foreign country is not a problem for the father, but being in the same house, and still staying outside is a discredit to the father. House is a symbol of heaven. The elder stayed outside, not because he was not accepting to enter but because he refused to enter. He thinks he was the only one who was good, and therefore he was the only one who deserved to be in his father’s house. The gate of the father’s house is always open to those who want to come back and humbly say sorry. Nothing has to be deserved, but is graciously given. 

We need to return to the father’s house: We are all sinners. Whether your sins are more visible like those of the younger son or more hidden like those of the elder son, the message for us today is that we all need to repent and return to the father’s house. The younger son needs to turn back from his frivolous lifestyle and return to the father’s house and be a responsible and obedient son. The elder son needs to turn back from anger and resentment and learn to share the house with the apparently undeserving younger brother.

After teaching her Sunday school kids about the Parable of the Prodigal Son, a religion  teacher asked them: “Now tell me: Who suffered the most in the story?” A child raised her hand and answered, “the fatted cow.” Absolutely! Next to the fatted calf comes the elder son who remained outside while the party went on inside. He did not even taste the fatted calf that he had helped to raise. All because he stuck to his own ideas of fairness and justice and failed to see that the father’s ways are not our ways. They cannot accept the fact that the father would even offer the “fatted calf” (the Messiah) to celebrate sinners’ return to the Father.

For those who do not leave or who think they are always at the father’s side, please be careful of self-righteousness and/or spiritual pride. Let us never lose sight of or belittle the power of grace in our lives. Sinners or saints, we all must anchor our lives on God’s grace, mercy, and love. 

THE GOOD SAMARITAN (LUKE 10:25-37)

 The Congregation of Mercedarian Sisters of Charity (1878-2023)

Readings: Exodus 3:7-12; Luke 10: 25-37

1. THE VOCATION TO MERCEDARIAN LIFE IS YOUR SPECIFIC IDENTITY OF THE CHARISM

a) Value of your Identity: Vocation to Mercedarian life is your specific identity. The root of the Congregation tree is the charismatic identity. There is the beauty of your identity in your charism for which God has been faithful through His presence. 

b) Vocation precedes mission: Before God sent Moses on Mission, God called Moses through a remarkable event. God appeared to Moses in the flame of fire at the burning bush. And there he reveals his identity. The vocation precedes and the mission succeeds. God says, “Before I formed you in the womb I knew you, and before you were born, I consecrated you” (Jer 1:5). This experience is a must for all the members of this religious family. Moses was nobody before God chose him, but he became a leader and prophet because of God. God is your project, he is your dream, and he is everything to you. Do not start any work without his intervention. “All that we do is for the good of humanity, of God, by God, and for God.” (Blessed Father Zegrí).

c) The burning bush refers to Holy Spirit’s action, who always worked for 145 years and still works for the living charism. Charism is not obsolete, or antique, but transforming and changing. 

2. THE MERCIFUL GAZE OF THE SAMARITAN

a) Merciful gaze from the Father: God says to Moses in the first readings, “I have observed, I have heard, I know their sufferings. I came down to liberate them from their slavery”. It is not your task/job/ministry. You are participating in the work of God’s redemption. Your charism is a redemptive charity service in order to the full liberation of the human being. We need to look at our poor in the way how Jesus looked at Matthew (Mt 9:9), Zacchaeus (Lk 19:2) & the paralytic man (Jn 5) 

b) No to the culture of Indifference: Priests and Levite passed by on the other side because they had proper roles and functions to exercise in society. “Touching a dead body rendered priests and Levites ceremonially unclean and so unable to fulfill temple commitments (Lev. 21-22). Sometimes, we need to take risks showing our love to the poor which may demand our time, energy and space. It may take away your time. 

c) Look at the poor creatively: Do not condemn, judge and underestimate. Read the different methods to evangelize them through our charity. Look at them as they have body, mind and soul. Our charity includes integral development. 

3. FIDELITY IN THIS RELIGIOUS FAMILY UNTIL THE END 

Fidelity: Faithfulness of your charism and mission in the church. “Then the Samaritan put the wounded man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper, and said, ‘Take care of him, and when I come back, I will repay you whatever more you spend”. Charity should be done in its fullness. Do not give yourselves half, but give your full commitment on the day of the 140th anniversary. Face the daily challenges – Think of the presence of Providential God –‘Faithfulness’ is our response to God's fidelity.

Helping a person wounded in a road accident is a compassionate and morally responsible act — but it's important to take precautions to protect both the victim and yourself. Here’s a practical and safe approach to follow:

Is the Good samaritan parable applicable today? 

First thing, the Good Samaritan applies wine and oil for the wounds, we are not authorized to give medicines, we should not do unnecessary movement or touching of the wounded person. Moving a person with a spinal or neck injury can cause serious harm. we need to call Emergency Services immediately. 

If available, wear gloves or use a clean cloth to avoid contact with blood or bodily fluids. If no gloves, use plastic bags or cloth to avoid direct contact. Do not expose wounds unnecessarily or try to treat them if untrained.

Don’t give them food or drink (can cause complications if surgery is needed), Don’t remove a helmet (for motorcycle accident victims), Don’t leave the scene without giving your statement if you witnessed the accident.

The Parable of the Good Samaritan (Luke 10:25–37) remains powerfully relevant today, even though our social structures and regulations may prevent us from helping in exactly the same way as the Samaritan did. 

1. The Heart of the Parable: Mercy Beyond Boundaries

At its core, the parable is not just about what the Samaritan did, but why he did it. He acted with compassion toward someone others ignored — even though the man was from a group that hated Samaritans.

Today’s Application:

You don’t need to physically carry a wounded person to the hospital to be a Good Samaritan. You can Stop and call emergency services Offer comfort or stay with someone in distress until help arrives.

. Support people who are marginalized, ignored, or hurting in your community (refugees, the poor, the sick, victims of abuse, etc.).

2. Laws and Limits Don’t Excuse Indifference

It’s true that today, laws might restrict how much direct physical assistance you can offer (e.g. for medical, liability, or safety reasons). But these laws do not excuse us from compassion.

Taking appropriate action within your limits (calling help, reporting abuse, offering emotional support).

Not letting religion, race, politics, or social status stop you from seeing the other as your neighbor.

3. Who Is My Neighbor?

Jesus' point was that everyone is our neighbor — especially the one who is wounded, left out, or suffering, even if they are culturally or socially distant from us. In today's polarized world, being a Good Samaritan means breaking barriers: Listening and caring for people of different beliefs.

PARABLE OF TEN VIRGINS

For religious rite of consecration, Nov 8, 2020 | Charitas Sisters 

1. Jesus and the image of the bridegroom: 

In the Gospel, Jesus is usually coming like a thief, but he is coming in the image of the bridegroom, one of the most beautiful images of the Bible. There are many images used in the Scripture to explain the relationship between God and people. God presents himself as a husband. God is the bridegroom and the people of Israel is the bride. “Thus, says the LORD, I am your husband, you are my love as a bride, remember! how you followed me in the wilderness”. (Jer 2) 

The first attitude that I suggest you in these days is to look inside your heart, and to discover what really you desire. Who is God for you? Who is Jesus for you? Don't be satisfied with listening to what others can tell you. Try to make to emerge what is your more personal desire. You will discover that Jesus is the only person able to satisfy your greater desires (real bridegroom): to the most important things of the life of a person.  

2. Prepare your oil; Symbol of consecration: 

In the Bible, consecrated oil is used always for the ordination of the priests. “You shall take the anointing oil and pour it on his head and anoint him”. (Ex 29:7) “And he poured some of the anointing oil on Aaron’s head and anointed him to consecrate him”. (Lev. 8:12) 

In your life, Consider vocation as a gift. Nobody can replace your vocation. Aspirancy house is the vocational reception Houses in the residential form an ambit all the more specifically adapted for accompanying of vocations, preliminary stage to postulancy. Remember, you cannot borrow the oil, Why the wise virgins were not charitable enough to share the oil? Because Nobody can replace your vocation. 

3. You are knocking on the doors of religious life: 

The two disciples make a question to Jesus, “Where do you dwell?” Jesus responds “Come and see!” You are here to do in this year! peep into the doors of Charitas sisters" Then you knock the doors.  Here is the second proposal that I make to you: “What do you see around you and on you?” If Jesus was physically present here, among us, and wanted to help us to understand” What would tell you Jesus?” 

He would perhaps begin this way: “You see, the society in this year has made so many changes (Covid). You are young, and you have received a Christian education, but you will have to put into practice your faith in different way of that your parents or your predecessors have lived and I will be near to you giving my strength to your desire to transform and respond to today’s world of miseries. Pray that Jesus could lend you his own eyes so that you could be able to observe today’s society and answer this question: “Which are the most urgent necessities so that our society could live the evangelical values preached by Jesus?  This way you will find your personal vocation, that will, at same time your answer to Jesus and to humanity.  

Fortunately, you don't begin today your mission from zero. You don’t are alone, this community can help to live with enthusiasm your desire to follow Jesus and to serve the society.  

Have a Good journey! 

ALL SOULS DAY

 The Church is perceived in three stages: the pilgrim Church here on earth, the suffering Church in the purgatory; and the glorified Church in heaven. This is the feast of the glorified Church.

1. How does the Bible understand death? The Holy Bible uses the following metaphors to bring forth the meaning of death: (f) ‘Sleep’ (cf. Jn 11:11-14. Mk 5:39). Describing Lazarus’s death, Jesus says, ‘Lazarus is sleeping.’ Death is understood as a long, deep sleep.

What do we do on All Souls Day?

Saint Augustine, in his Confessions, recording about his mother’s (Saint Monica’s) death, writes: “We thought that my mother would have desired to be buried near her husband. But she told us, ‘You bury me wherever you want to! My Lord is able to resurrect me from anywhere. But forget me not at the altar.’”

Monica’s words tell us three things: (a) At our death, our body does not matter to us anymore. The body dies, but the soul lives. (b) We must remember and pray for the dead; and (c) We will rise one day. The Lord will resurrect our body and soul.

The Sacred Tradition of the Church invites us to remember and pray for the dead. In the first reading, the author of Wisdom of Solomon says, “The souls of the righteous are in the hands of God.” The souls that are in our hands when we are alive will go to God when we die. They go to the safest place. Jesus says in the gospel reading, “All will come to me.” All will go to Jesus on the Last Day and all will obtain eternal life. The second reading invites us to be united with Jesus in his death so that we may be united with him in life eternal.

3. The memorial gives us three life lessons:

(a) Memento mori! Carpe diem!

Life is short. Life that is lived with our last step in mind is lived well. As the candle melts, our lives melt, and as the smoke of the incense disappears, we too disappear. But as long as we are alive, we give light, and we give fragrance. These brothers and sisters, whom we recall today, gave light, life, and sweetness to our lives. Remember death (memento mori)! and seize the day, every day (carpe diem)!

(b) Life before death!

Often times, we are preoccupied with life after death. But it is our life before death that defines our life after. Let us fix our minds and hearts here on earth and live our lives well, with gratitude and care.

(c) We are not alone – at death!

Death frightens us because we have to face it alone. But we are not alone in death. As we remember our near and dear ones, we will be remembered and prayed for. Death is a thin fence between our loved ones and us.

‘All will come to me!’ These are the words of Jesus and of the tomb! But we are not afraid. For there is life beyond the tomb. The empty tomb of Jesus is the answer to the tombs that we visit today. At this tomb, we will see the one who sees us (cf. Gen 16).

“Grant them eternal rest, O Lord! May the perpetual light shine upon them!

May the souls of the faithful departed through the mercy of God rest in peace. Amen.”

BURIAL MASS

 When someone in your family dies and leaves you alone, you feel very sad. Rather we should be happy when we bury or cremate and join them with our ancestors. Because they are not somewhere in a state of emptiness or darkness. But they are in another life together with your holy men and women who were ancestors and praying and interceding for you so that you may also reach that place one day. 

The idea of a decent burial was important in most ancient cultures, especially the Jewish culture. This idea came strongly after their worst experience during the exile in Egypt and Babylonia. It is because many of their ancestors were left unburied and vulnerable to animals and birds of prey, and the Israelites considered it shameful. It was the time  the people of Israel started to have burial practices. Some of their usual customs are here... 

1. Quick burial: Burials were usually completed quickly after death, even in the same hours of the deceased’s passing because of hygiene purposes. The cremation was believed to be a pagan practice, the Jews did not cremate their dead. There was also a superstition that the soul could feel what was done to the body. So, Mosaic law dictated that Jews bury their dead, not burn the dead bodies, as such burning was reserved for punishment or judgment. 

2. Preparing the Body: After death, the body was laid out, either on the ground or over sand and salt. The eyes and mouth were securely closed and the body was washed. The hair and nails were trimmed, and then the deceased was anointed with oils and ointment. Finally, the body was dressed. Sometimes the body was wrapped in linen with spices enclosed. 

3. Archaeological discoveries say that human remains like bones were discovered beneath the floors of mud-brick houses. People were buried inside their homes. Ancestral tomb: It was especially desirable to be buried in one’s native land and, if possible, with one’s ancestors. 

Ancestral tomb: In Biblical times, they used to have ancestral tombs that were kept only for a particular family or clan. For example, at the time of his wife’s death, Abraham purchased the cave of Machpelah at Hebron to be her burial site. When Abraham died, he was buried in the same tomb. Later, Isaac, Abraham’s son, was also buried there, and Jacob, Isaac’s son, was laid to rest there. 

The idea of burying together as a family tells the value of unity and prayer of ancestors. "Where two or three gathered in my name there I am". Jesus prayed in John 17:21, "They may all be one as I and Father are one". It was not easy for Jesus to make them one, because of their different personalities and intentions of vocation. But Jesus went to the extent of giving His life to make us one. The real devil is in the form of a division maker. Sometimes the patron of the house gives his life to make them one.

Wake Mass: There are classifications of death, often based on legal, medical, and cultural perspectives. Here are some of the main types:

1. Immediate Death: Resulting from natural causes such as age or disease. Accidental Death: Occurring due to an unforeseen event, like a car accident or a fall. Undetermined, 

2. Casual/slow Death: Resulting from a person intentionally causing their own death.

These classifications help in determining the cause, manner, and circumstances of death, which are important for legal, medical, and social reasons.

Several saints are known for having endured prolonged suffering and slow deaths, often due to persecution or torture. Here are a few notable examples:

1. Saint Lawrence: A deacon in Rome who was martyred in 258 AD. He was reportedly roasted alive on a gridiron over a slow fire. According to tradition, he maintained his faith and even made a remark to his executioners, asking them to turn him over as he was "done" on one side.

2. Saint Sebastian: A Roman soldier who was martyred for his faith around 288 AD. He was initially tied to a tree and shot with arrows, but he survived this ordeal and was later clubbed to death.

3. Saint Agnes: A young Christian martyr who died in Rome around 304 AD. She was tortured and executed at the age of 12 or 13, enduring multiple forms of suffering over a period before her death.

These saints are venerated for their unwavering faith and courage in the face of prolonged and agonizing suffering. Their stories have been passed down through the centuries as examples of extreme devotion and endurance.

Happy/serene death:  In Christian tradition, a "happy death" is often considered a peaceful and holy death, ideally in a state of grace and in the presence of loved ones. Several saints are renowned for experiencing such a death. Here are a few:

1. Saint Joseph: He is considered the patron saint of a happy death because he is believed to have died peacefully in the arms of Jesus and Mary. His death is seen as an ideal model of a holy death.

2. Saint Francis of Assisi: Known for his profound spirituality and closeness to God, he died in 1226 surrounded by his followers, singing hymns of praise to God. His death was peaceful and joyful, filled with a sense of divine presence.

3. Saint Thérèse of Lisieux: Also known as the "Little Flower," she died in 1897 at the age of 24 after a long illness. Despite her suffering, she remained joyful and at peace, expressing her deep love for Jesus until the end.

4. Saint John Vianney: The Curé of Ars, who died in 1859, was known for his piety and dedication to the sacraments. He died peacefully after a long life of pastoral work, confident in God's mercy.

These saints are often invoked in prayers for a happy death, and their lives and deaths serve as examples of how to live and die in faith and trust in God.