Blessed Clare Bosatta

HOMILY ON THE FEAST OF BLESSED CHIARA

It is certain that Don Guanella considered Sister Chiara as an extraordinary grace from God for his nascent Work. In following her spiritually he had the sensation and wonder of being before a great mystery of the Lord, who traces a personal path of holiness for each person.

This is how Don Guanella defines this special journey: “God led her along the path of strong souls, a harsh and dangerous path for itself, but he guided her so that she would not set foot in a trap. And she did not fall; for she surrendered with absolute docility to her guiding hand."

In recent days, re-reading the personal recollections and notes on Sister Chiara's interior life, written by Don Guanella, entitled 'So will Sister Chiara never come back among us?', I too was enthusiastic about some of the remarks Don Guanella before such a heroic sanctity which in essence corresponded to his thoughts and his heart.

Don Guanella appreciates Sister Chiara's simplicity and external transparency while realizing the inner complexity of her soul.

When Don Guanella learned that Sister Chiara, before the judge of Dongo who had called her for some rumors about the Pianello Hospice, had resolved the matter favorably, he exclaimed: "How much honesty in the little soul !- adding - it was like those spring clouds that threaten frightening hurricanes and then drop sprays of water that restore the earth from its drought”.

Prayer in Clara: Another essential quality that Don Guanella sees shining in Sister Chiara, but also in all of his first Sisters, is assiduous, trusting prayer, certain of the intervention of Providence.

"What were these daughters doing?, - Don Guanella asks himself and replies - They prayed and Sister Chiara, who was like their life, arranged that from morning to evening in the House it was like a continuous prayer". “They were moved by prayer and so throughout the Hospice they spread a flood of prayer and a very sweet comfort to the spirit of the patients”.

Don Guanella visibly experienced the efficacy of this prayer. For example, he attributes to it the favorable possibility of buying the land of his first house here in Como…

Another inner secret that Sister Chiara's Founder reveals to us is her costly and difficult obedience to following God's will through his spiritual guidance. This is probably one of the essential points in his life that explains how a certainly not easy character could arrive at such elevated spiritual experiences. Don Guanella also seems convinced that Sister Chiara was able to correspond totally to the grace of the Lord, because she "learned, by obeying, what sacrifice means".

Obedience: Don Guanella writes about it: "Now that I think of it, I regret having given her such crude obedience, but it consoles me that dying she said: “The hardest obedience was going to Dongo, but after that, God began in me all those favors that I feel”.

Through obedience, also renouncing what she could feel more in line with her feelings and her desire for a more hidden and contemplative life, she was able to admirably integrate continuous prayer with works of charity, as both Don Coppini and Don Guanella, both convinced that Sister Chiara would become the pillar and foundation of their Work.

Don Guanella comments: "Sister Chiara listened and was silent, until one day when she insisted again she was defeated and concluded: “Well I won't talk any more about leaving /from Pianello/ and God's will be done' and she burst into tears. And it was great luck for me, says the Founder, because here you did great good among us. God helped her and the dying of her confessed that the sacrifice of that obedience of hers greatly benefited her in the presence of God and her own conscience. Thus the sacrifice of her heart was largely compensated ”.

We all know what this reward was: the Mystic of suffering and the perfection of charity.

It is beautiful to remember the same words of Don Guanella: “She had given everything to God and the Lord rewarded her richly. Sister Chiara's intellect began to be illuminated with a brighter light. One would have said that the flash of internal light was reflected externally in her face... She wanted God: she would have liked to embrace him sensitively and see him face to face and, unable to do so, she embraced the creatures"... who best represented God on this earth, the poor . And Don Guanella exclaims: "How admirable is the heart of God that works in the heart of his wonderful servants who are so admirable!". Later he stated: “Sister Chiara was a contemplative, she was a dove and almost an eagle, few of her ascended up to her...” The perfect charity of Sister Chiara. Just a few phrases from Don Guanella that reveal Sister Chiara's heart full of charity: "He showed her pleasure in expressing her needs immediately and she would bring them and she listened and answered a few words but so well-adjusted that the others were fully satisfied. It was like a taking and giving of the bread of life" (admirable definition of true and experienced charity!)

“Sister Chiara… everyone's life was in the House; the wheel of the building that moved many others…. It leapt like a nozzle from branch to branch; little strength but slim; a nun full of spirit and strength of agility… What a sweet show!” (Don Guanella was truly admired by it.)

The source of this charity, as we know, was her contemplative spirit and prayer. In the "praying and suffering" proposed as an ideal of spirituality by the Founder, she was able to find the nourishment and strength for her unconditional dedication to the poor, in the form that everyone recognized as an educational charity. She who had so much wanted to be an educator and teacher, was able to truly be so, not by teaching in a normal school, but by taking on the difficult task of mother and spiritual sister for her sisters and a passionate witness to the goodness of God's heart with the orphan girls.

Some phrases of Don Guanella highlight the concreteness of his educative ability, in the style of God. looking at certain defects, either of character or of incompatibility, burned with live anger, but he hid everything in his heart. And when she was (ne) in charge of talking about it, she talked (ne) with the such ardor of heart, strength and sweetness... that immediately the sisters surrendered everything to her discretion; although the youngest in age and service she dominated overall and entirely….” – And with regard to the girls – “she earned herself with a smile…. They wanted Sister Chiara... they ran to meet her... she was like Don Bosco: a smile, a little word, a service, here is our little angel. With the orphan girls, she was all of all ”. “At school, she was the mother, the teacher, the guardian angel…”

Her mystical suffering: Finally, a mention of her "suffering for her", lived in an extraordinary mystical way, which made Don Guanella himself difficulty in guiding her spiritually. In fact, he had to exclaim: “Poor thing is the soul that is so agitated. The less spiritual people would go astray...” and then he refers to the experience of the mystic saints with St. John of the Cross and St. Teresa of Avila to understand at least a little what God was working in that soul". In the end Don Guanella intuits, "No wood is more capable of lighting the fire of God's charity in the heart than the wood of the Cross". Then he adds as if to say that he feels powerless in the face of such a sublime mystery: "And here we take stock and console ourselves that Sister Chiara, virgin and martyr, or rather martyr and therefore virgin, leaves a precious legacy of virtues".

So let us too reflect a little on this precious heritage that was given to us by God in Sister Chiara. Perhaps none of us are called by God to walk this extraordinary path of holiness, in the way she did. But all of us Guanellians know that we could not fully live the Founder's charism without this fundamental mandate "to pray and suffer". Prayer and suffering are inseparable from charity. Everyone will have different forms both for praying and for suffering, but the spirit that sustains and makes our charism visible must be unique. Which would become simple social activity without prayer and suffering.

In the history of spirituality that starts from the Founder and passes through Monsignor Aurelio Bacciarini and many of our sisters and brothers, Sister Chiara finds an eminent place, to whom the words of Job could be particularly applied, who experienced so strongly the mystery of pain and of suffering: "Before I knew you by hearsay, now my eyes see you". Courageous eyes therefore also those of Sister Chiara who, in her youth was not only capable of admiring the lilies of the field or the birds of the air, but was also able to discover in her daily cross, in trials and in concrete dedication to the poor, the face of God and the Providence of the Father.

So I conclude with the invitation to give an answer today to that question of the Founder: So will Sister Chiara never come back among us? ‘Non ritornerà più dunque Suor Chiara tra noi?’

The best response seems to me to commit ourselves to vitally assimilating the meaning that her path to holiness can have for us today, so as not to leave her forgotten in the heaven of her mystical bliss. Certainly we must personalize this path of holiness in response to the particular graces that the Lord offers to each of us, adapting it to the current theological vision of the Church, but not watering it down by conforming to the mentality of the world. On the contrary, in a climate of efficiency it is even more necessary to rediscover the great efficacy of prayer; in a climate of pursuit of physical well-being at all costs, we are also called to value pain and our human limitations, above all to find meaning and serenity in our conformity to Christ and also to be capable of true love for the suffering, because love, in God's pedagogy, can only be lived fully on the Cross.

In this sense, Sister Chiara is still present among us: that is, in those who invoke her protection and follow her example.

I don't know if I'm wrong, but I think we have somewhat forgotten their profound charismatic message, perhaps because it is a little difficult to understand or to live…

The consequence of our difficulty in vitally expressing their spirit and charisma perhaps affects the loss of proactive strength in spreading their devotion among the people.

We would soon like to see them recognized as saints by the Church and perhaps we are waiting a little too passively for a miracle.

The first and most beautiful miracle is certainly that of making us holier, and this does not depend only on God, but also on our collaboration. Then even more people around us will join in sharing our spirituality

Particularly today we ask our Blessed Chiara at least for the grace of a greater spirit of prayer and sacrifice.

Feast of Blessed Clare, April 20, 2023

Sister Chiara received extraordinary grace from God. God traces a personal path of holiness for each person. It is up to human beings how they respond to the Call. She got an opportunity to be a mystic and remain a model for the institutes. The mystery lies in the personal choice of Chiara, which made her clear, for very few years she lived, gave his life and soul, before it reached the branches she had to give her life. She put her mind and soul into and worked for sanctity. 

The vocation of Clare: They tell Vocation is a surprise and a mystery. It is not in the mind of God. How the human minds take time to recognize that vocation/divine call. In the life of prophets, Though God calls once, he continuously calls in mysterious ways. 

Clare also had a vocation to the simple life that she wanted to offer her life for consecrated life (from the age of 13, 1871). But to recognize this, it takes a long time, they call it the hour of mercy. Clare also took time, Canossians say No, the door is closed, another door is opened.  

We had many motivations when we choose to join the religious life. Make sure that you orient all your motivations to direct only one person that is God; Vocation is only one from God. We change our minds to recognize the vocation which is gradually being revealed. Changes: the Consecrated life in the recent past years, changes of rules in the Vatican, People changing congregation/choosing another way of life even after many years?

But For each person, the vocation to love takes concrete form in everyday life through a series of choices.  Her vocation demonstrates that Christ's love has no boundaries. For a vocation to be beautiful, one has to think about others. “call within a call” means a vocation within her vocation to religious life.  

Be strong, in caring/maturing your soul: 

In our community of Servants, who has more body weight? Who is stronger?  In Daughters of St. Mary of Providence? 

Which is heavier? Muscle or fat? 

Lean persons are also stronger, they run fast. 

From the beginning, he was known for her physical frailty. After spending nearly six years with the Canossian sisters (1871-1879), She entered the community of the Canossian sisters in Gravedona. She spent actually eight years, out of sixteen of her early life (from 13 till 20), with the Canossian sisters. She was told she is unfit for religious life for two reasons; her withdrawn personality, and physical weakness. 

One cannot accept easily the rejection, refusal of admission, No. I want to prove that I am fit. 

Every life, even the most humble and weakest is always a gift. She was on constant research, she did not doubt. Guanella mentioned this “delicacy of her soul” The strength of the soul is like a lion”. How her heart accepted the plan of God. She showed a strong eagerness and attraction toward religious life. Clare’s desire for religious life was clear with the Canossians. It will be helpful for us to understand her attraction to religious vocation even though she had a weak personality. 

Focusing on spiritual health: she had a strong spirit and vibrant soul. Nobody can harm or destroy. 

How Clare lived the suffering makes her different from everyone: She lived the sickness and love, simplicity and transparency.  She was weak in health, but never wanted the community to serve her. She was able to give more love. She was doing it with love. She told them not to enter her room, because of the contagious disease. She became concerned about the community and others, and many episodes in Como. She knew the singular names of beneficiaries including children. 

Simplicity and submission. Submission was very common for women in that century. She was like water, a crystal. I see in her more transparency also. To tell “I don’t know, I am not able, I cannot, I don’t know why, how happens to me” expressions of the highest form of humility, Part of Fiat of Mary. Lord help me to understand the mystery. 

In fact, don Guanella had to exclaim: “Poor thing is the soul that is so agitated. The less spiritual people would go astray...” and then he refers to the experience of the mystic saints with St. John of the Cross and St. Teresa of Avila to understand at least a little what God was working in that soul". Because she was transparent not keeping a single drop of pride. 

Homily 

Sino ang mas malakas dito? Who is stronger here? Who develops Fisic? Macho? Pogi, handsome? You think thin people are soft, weak and sick. But lean people are stronger.

The body is tangible — you can see strength grow with training. But the will power is invisible, yet it governs everything: persistence, discipline, resilience.

In a way, developing the body is easier — it’s about consistent action. Developing the will is harder, the good soul may have a healthy body, but always healthy body does not keep a healthy soul. 

Woman of weak body, but a strong soul: 

From the beginning, he was known for her physical weakness. After spending nearly 8 years (13-20 age) with the Canossian sisters (1871-1879), She was told she is unfit for religious life for two reasons; her withdrawn personality, and physical weakness. One cannot accept easily the rejection, refusal of admission, No. I want to prove that I am fit. 

Every life, even the most humble and weakest is always a gift. Guanella mentioned this “delicacy of her soul” The strength of the soul is like a lion”. How her heart accepted the plan of God. She showed a strong eagerness and attraction toward religious life. Focusing on spiritual health: she had a strong spirit and vibrant soul. Nobody can harm or destroy. 

1. Prayer in Clara: Another essential quality is assiduous, trusting and surrendering prayer.

"What were these daughters doing?, - Don Guanella replies - They prayed and Sister Chiara, who was like their life, arranged that from morning to evening in the House it was like a continuous prayer".  Don Guanella visibly experienced the efficacy of this prayer. For example, he attributes to it the favorable possibility of buying the land of his first house here in Como… obedience is the extension of prayer. Don Guanella also seems convinced that Sister Chiara was able to correspond totally to the grace of the Lord, because she "learned, by obeying, what sacrifice means".

Our Founder refers to the experience of the mystic saints with St. John of the Cross and St. Teresa of Avila to understand at least a little what God was working in that soul". 

Suffering: Founder's charism without this fundamental mandate "to pray and suffer". Prayer and suffering are inseparable from charity. Everyone will have different forms both for praying and for suffering, but the spirit that sustains and makes our charism visible must be unique. Which would become simple social activity without prayer and suffering.

How Clare lived the suffering makes her different from everyone: She lived the sickness and love, simplicity and transparency.  She was weak in health, but never wanted the community to serve her. She was able to give more love. She was doing it with love. She told them not to enter her room, because of the contagious disease. She became concerned about the community and others, and many episodes in Como. She knew the singular names of beneficiaries including children. 

Simplicity and submission. Submission was very common for women in that century. She was like water, a crystal. I see more transparency in her also. To tell “I don’t know, I am not able, I cannot, I don’t know why, how happens to me” expressions of the highest form of humility, Part of Fiat of Mary. Lord help me to understand the mystery. 

Jesus calms the storm (Mark 4: 35-41

Mark 4: 35-41

In today’s Gospel passage, we read about Jesus calming the storm. When we look at the Gospel passage in the context of Mark’s Gospel, the section of parables ends and here begins the section of miracles (signs or wonders). 

There are three types of miracles (healing miracles, exorcism miracles and miracles over nature). This extraordinary miracle and mighty act indicates that Jesus had power over nature. 

Moreover, this passage can also be taken as a parable. Jesus sleeps here. This is the only place where it is mentioned Jesus slept, another place, Jesus rested for a while. In this case, Jesus sleeps with a pillow. Natutulog si Hesus na may u’nan. ‘Sleep’ refers to ‘death’ or ‘absence’. After Jesus’ death or ascension, Mark’s community faces many problems. Their boat ride was not pleasant. They felt the absence of God. Through this incident, Mark encourages his community. Sino sa inyo ang nakasakay sa bangka? Jesus still cares for us even when he has left us (and has fallen asleep). We can face any adversity in His presence (and absence).

A) Continue to travel, not to stop: At the beginning of the Gospel passage, sinabi ni Jesus sa mga alagad, “Tumawid tayo sa ibayo.” “Let us go across to the other side.” Jesus invites the disciples to be always in movement. With care, he leads them there. When we become frozen by life’s events, Jesus invites us to “go across to the other side.” We must get up often and go to the other side. Keep moving forward, successful people do not have time to worry,  

The first reading gives an example of not worrying, but putting faith in God, the best model is Abraham. Isaac is questioning the father, “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?” Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together. Let us continue to travel, God will provide on his part, he will not abandon us, Keep moving forward, successful people do not have time to worry,  

b. In their fear, the disciples cry out: ‘Teacher, we are about to die!’ what should we do? the young man in the Gospel was asking different in Mark 10:17, ‘Lord, we are going to live! What should I do?’ both are life but different levels, There is no place for death in God’s presence. PUSJ members, Lord help us to prepare for death, Mark says that there was a great storm and brings before us two situations: one, the peaceful situation. In that situation, Jesus is sleeping with a pillow in the boat. The second is the opposite, fear situation. The disciples are terrified and frightened. “Teacher, do you not care that we are perishing?” They see Jesus as just a teacher (Rabbi). Here we see the concern of Jesus. First, he makes the storm calm. Then he gives hope to his disciples. First, he removes their painful situation. 

Jesus gets up and rebukes the sea. ‘Peace, be still!” is the formula for exorcism rebuke. Jesus calms the sea with the same words. Because, for the Jewish people, the sea was considered a place of demons. Jesus continues to rebuke his disciples: ‘Why are you afraid? Do you still not believe?’ Jesus rebukes them for their lack of faith. That is, they refused to believe that they could not die when Jesus was with them. This is their lack of trust. These questions were not asked just by looking at the disciples. Each of us who reads this text is asked. You and I must answer these two questions individually. The answer to the question, “Who sleeps in a boat and rebukes the wind?” depends on the answer we give.

Mark 1:29-39

Continuous temptation!

We think Jesus was tempted only in the desert. After healing Simon’s mother-in-law and many others, Simon and the others interrupt His prayer with an urgent plea: “Everyone is looking for you!” They invite Him to stay where He is, among those who already appreciate His presence and miracles. This scenario highlights a subtle but powerful temptation: to remain in the comfort of the familiar.

1. The temptation to stay in the familiar:

“Everyone is looking for you!” – the disciples’ words sound both flattering and reassuring. It’s always tempting to remain in places where people already know us, congratulate us, love us, and applaud what we do—be with like-minded people. I did regency in GH, mabait sila, I want to remain with them, But Jesus discerns that this can become a snare, keeping Him from His larger mission.

Jesus responds, “Let us go on to the neighboring towns (Tyre and Sidon, synogogues), so that I may proclaim the message there also; for that is what I came out to do.” His answer shows He refuses to settle for popularity or comfort. Instead, He looks to the larger horizon of God’s will.

Avoid risks: In economics, there’s a principle called the “loss aversion fallacy.” We naturally avoid risks because losing something we have feels worse than the joy of gaining something new. Spiritually, this manifests when we fear stepping into the unknown or giving up our comfortable routines—even if doing so could bring greater fruit or deeper union with God.

We see this “loss aversion” in the parable of the talents (cf. Mt 25:14–30). The third servant buries his talent rather than risking it. He clings to the security of keeping what he has—yet he ends up losing it anyway. In our own lives, how often do we bury our gifts and remain in spiritual comfort zones simply because we are afraid of what lies beyond?

3. Jesus the High Priest: merciful and faithful

The first reading (cf. Heb 2:14–18) reminds us that Jesus, our High Priest, was like us “in every respect,” tempted as we are, yet without sin. He was merciful to the people He served and faithful to God’s plan. That faithful obedience required constant discernment—choosing the Father’s will over human praise or personal comfort.

Summing up, Jesus knew the subtle temptation of settling in a place where people cheered for Him. He overcame it by choosing the Father’s mission over personal comfort. As our merciful and faithful High Priest, He understands our own struggles with fear and complacency. Today, let us ask for the grace to follow Him into the unknown—beyond our routines, beyond our fears—trusting that God’s plans far surpass any temporary comfort we might cling to. Then, like Jesus, we will fulfil our true calling and experience the joy of doing the Father’s will.

New Teaching with authority

New Teaching with authority in Today's Gospel Mk 1:21-28;  

Today's Church needs a new way of evangelization according to the needs of the modern and present church. The Popes of different times published different texts according to the issues and problems of their time. The Jubilee year asks for a new way of teaching. 

Teaching with learning; sharing thoughts, teaching without speaking, teaching through actions, testimonies, the limit of giving a sermon in 7-10 minutes, 

Teaching puts attention on the word of God, not our own way of exhibiting ourselves, scribes teaching focused on their respect, Jesus’ name of Jesus, glorify, when i was in USA, when i was in francis, when i met Pope, 

Teaching keeps the sin away: the common enemy is the sin not individuals, 

Feast to Francis Xavier

Today, we in India celebrate the solemnity of Saint Francis Xavier, patron of missionaries, who brought the light of Christ to our forefathers. This year is very particular because his body is kept out for public veneration, it was done during a decennial exposition in Goa, India in 1964. 

In the Office of the Day, the second reading presents a letter written by Saint Francis Xavier to Saint Ignatius, his Superior General. Through this letter, we glimpse the context of our country during his time of deep poverty, illiteracy, and the many challenges the Saint faced in his mission; 

The world in which Saint Francis Xavier lived was very different from ours. At that time, the Church taught that salvation was possible only within its fold, making evangelization its primary mission. The focus was that through teaching the basics of faith: the Creed, Our Father, and the Hail Mary. Today, the Church has a broader understanding, recognizing God’s presence and revelation in different ways and faith traditions. Evangelization now emphasizes living as witnesses to Christ, reflecting the teaching that “time is greater than space” (cf. Evangelii Gaudium).

The coastal areas were full of Parava communities where the community of fishermen who had suffered persecution and were eager for the protection of Portughese. He faced a language barrier, and lack of formal church structures. He wanted to gather the children first, ringing a small handbell to attract attention. the sound drew children and villagers out of their homes about man of God. 

Religious fundamentalism and Hinduism was very strong in those places. In Saint Francis Xavier’s time, the mission was about baptizing thousands. Today, such methods are neither feasible nor appropriate. Religious fundamentalism dominates many spheres, making public proclamation of Jesus difficult, even dangerous. Anti-conversion bills are passed, you will be arrested if you proclaim the religion publicly.

Francis desired to go to India when no missionaries knew well of all the commodities and challenges. His passion to live the Gospel in the midst of inconveniences. 

So, we cannot simply conclude that we must be missionaries like Saint Francis Xavier. Times have changed. Today, Christianity faces challenges of relevance and survival. Through initiatives like the Synod and the call to journey together as brothers and sisters, the Church seeks new ways to engage with the world and remain faithful to the Gospel.

As we honour Saint Francis Xavier and flock to see his sacred relics, let us seek his intercession. May his example inspire us to live as joyful witnesses of Christ in our own time.

Dishonest servant (Luke 16:1-13)

Luke 16:1-13 the parable of the unjust/dishonest steward, It has been considered the most controversial and confusing teaching in the NT. It is a challenging parable to understand the right explanation of the author. The parable is about a rich man who calls his dishonest steward to remove him from his job for his dishonesty, but he reduces the debts of the master’s servants and he is praised by the master for his prudence and wisdom. What is the teaching of Jesus here? How can we understand the intention of the author through this parable? 

a. To be wise and prudent to do good, not only honest and truthful: in the parable, the master hears about the stewards’ dishonesty, he did not catch him while he stole the money, he did not investigate also, he hears about dishonesty from someone. but most of the time, the gossip travels faster, rather, the steward acknowledges and continues to forgive the debts of the debtors using the wealth of the master.

b. Using the means to achieve the end, Prioritizing eternal values: We need to differentiate means from ends and this requires discernment. We have so many means in our life; Resources, property, responsibilities, knowledge-studies, and relationships are not end in themselves but are means to reach a greater purpose—such as the Kingdom of God, heaven, or God Himself. Here, forgiveness is the goal, using the money of the master, he achieves a good name, and he wants to be generous by applying the wealth of the master. 

c. In all the parables of Luke, the rich people are condemned, they cannot enter the kingdom of God, because the Poor in Luke are not only in spirit but also poor in economic condition. We listen to some politicians, abusing state resources. The parable is not about abusing the resources, or some people ‘manipulating’ the resources for our self-interest and growth.

Washing the Feet of the Disciples (John 13)

WASHING OF THE FEET OF THE DISCIPLES

1. Act of intimacy/closeness/passionate relationship:  

Foot washing always was considered as an act of humility, because in the Jewish culture, it was the work of the slaves/household to wash the feet of the guests before the meals. But more than this traditional interpretation there is a recent interpretation by modern scholars, the washing of the feet is one of the important gestures through which Jesus shows intimate passion with the disciples. (Who else in the scripture, washed the feet of Jesus?) In Lk 7, it was a public meal where scribes and Pharisees were at the table. Jesus’ feet is washed by a prostitute, (while Jn 13, she was Mary, sister of Lazarus) sitting behind Jesus with her hair unbound, brought a flask of an expensive perfume, weeping she began to wet his feet with her tears, washes his feet and wiped them with the hair, and kissed his feet. (Lk 7:37-38)

 The scene of the evangelist Luke is like an adult’s only movie. The woman with hair unbound is unthinkable in the common places. Because the Head covering was the biblical rule, not only in the synagogue but also in the common gatherings. Even in Talmud, the rabbis define hair as sexually erotic (ervah) and prohibit men from praying in sight of a woman’s hair. That is why you can never see a Jewish woman publicly dissolve her hair in public. According to the Semitic law, a woman can lose her hair unbound only in two cases, if she is a prostitute or she can only do it when she is having intimate relationship between a man and a woman. It shows the strong intimacy between Jesus and that woman. 

The event of woman washing the feet of Jesus was big scandal for the scribes, not because Jesus was found with the woman. Because, It is a deeply passionate sign between two people in intimacy. She is touching the feet of a master, all the more she is kissing one of the sensible part of the body, feet. 

  Here in Jn 13, Jesus performs the washing of the feet to reveal an intimacy with the disciples before the passion and death. Here the relationship is singular, reciprocal and profound. 

2. It is a gesture of service: 

  According to the synoptic, Jesus is in Jerusalem (upper room) for the Passover meal. Usually when you attend the Passover meal, you should dress well, the disciples are dressed well in their best. But Jesus removed his outer robe/garment, and wore a towel at his waist. A dress of humiliation on the day of Pass over meal. 

  Jesus rose from supper, removed his outer garments, and took a towel. Then he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. (Jn 13:4-5) the same transitional verbs are repeated by Lk 10, in the Good Samaritan, He went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. (Lk 10:34). (water & basin – wine /oil, wipes with a towel – wraps the bounds) Jesus in a sense not only washing the feet, but healing the hearts of the disciples against egoism and individualism. There are many similarities in the exegetical analysis of both the passages. 

  Why towel? To wipe out the legs wet. Jesus could carry very well on the shoulder? Why to wrap it around the waist? Wrapping it around his waist: it is very typical and symbolic visible sign of the attitude of the service. (the first time, “after the sin of first parents, their eyes were opened, they knew that they were naked; and they sewed fig leaves around the waist and made themselves aprons. (Gen 3:7). After the sin the parents felt they lost the divinity, they enter into the world of work and suffer. … You tie anything on your hips that is an attitude of the service is also. You are ready to do something. Peter does not understand what his teacher does. 

Once again, typical narration of John, Jesus is speaking metaphorically, whilst Peter is taking him literally, just as Nicodemus and Samaritan (Jn 3.4). till now the words of Jesus were misunderstood, but for the first time action of Jesus is misunderstood by Peter. 

• That which I am doing, You do not know (oida) now
• but you will know (gnose) after these things.  (Jn 13:7 NJB)
• you do not know now, you will realize after the passion, death and resurrection. 

During the miraculous fishing scene? The disciple whom Jesus loved said to Peter, 'It is the Lord.' At once, Simon Peter tied his outer garment around him (for he had nothing on) and jumped into the water. (Jn 21:7) Peter hardly knows that it was the Lord, he wraps his garment around his hip, and threw himself into the sea. (Jn 21: 7). Peter does not understand him before the passion, during the passion; He understands it only after the resurrection. You cannot understand the importance of the washing of the feet of your neighbor unless you encounter the passion, death of our Lord Jesus. Peter denied Jesus, wept bitterly and then participated in the passion. He looked at the death (empty tomb), felt the resurrection. Now it is time to serve. 

  Jesus is recalling the language of ‘having a bath’ refers three kinds of bath. One is the common practice of bathing before a meal. Second one is Jewish ritual washing, in a mikveh, which was then adapted to the Christian practice of baptism. Bath by head is the must one for all the Christians. The disciples were baptized. The third one is a necessary baptism, bath by feet (Saint Augustine and Cyprian associate). During the bath by head, you are regenerated in the Church. During the bath by feet, you participate in a communion, purifying. In fact, unless we allow Jesus to wash our feet, we cannot wash the feet of others. Jesus is the source of eternal water, washes your head, and feet.

3. It is a gesture of communion: “If I do not wash you, you have no part in me”. In the Gospel of John, the washing of the feet is a symbol of perfect communion and full sharing. So it is not enough to simply follow, but we enter into a relationship of sharing (you also ought to wash one another's feet). It is a service aimed at communion cannot be closed in itself. We become a family who wash their feet one and all. 

  Why Peter? Peter was embarrassed, one thing he did not leave Jesus to wash his feet, out of respect. Just before this scene in the Gospels, the disciples had been arguing about who was the greatest disciple. In an atmosphere of competing for power, position and importance it was hardly likely that any of them would do such a lowly task as wash each others’ feet. No doubt they would have wanted to wash Jesus' feet but not each others, unless, of course, for a special friend. But Jesus moved to wash each one of their feet. (It is easy to wash the leper’s feet, but difficult to wash your superior’s feet)

There is a communion without any preference. Jesus had a preference for 2 disciples (Peter and John). But this preference is not closed or exclusive in the washing of the feet. He does not wash the feet only of the disciples, but also at the feet of Judas, a friend who betrays and at the feet of Peter who will betray him shortly. The most visible sign of the washing of the feet is the perfect communion. Look at the logo; Jesus is looking at the feet without looking at the face, while Peter looks nothing but the face of Jesus. Our religious style of service is without looking at the volt of preference. He washed them preferring, preferred them without excluding.

There is a difference between the Christian community and the social services and volunteers doing charity. Here is the difference, doing charity in communion. It is not necessary to be disciples of Jesus to serve others. The term communion comes from the term 'koinos' which means impure. Communion comes from the impure. The communion is nothing but the contamination (removing socks, touching the feet and washing). It is not a holy act, or pure act. How can we purify ourselves? By contaminating, purify yourselves. but purifies by contaminating oneself. A purification communion is not the process from purification to the communion process from communion to purification. To have communion not with gloves, but to enter the relationship without reserve, compromise. A communion is capable of not contaminating sin.

Washing of the feet is a Eucharistic gesture: The establishment of the Eucharist does not exist in the Gospel of John. (Because the last supper event gives meaning to the early Church, the Sacrament of Eucharist becomes fundamental for the Church and its life). God does not break himself in the bread, but he breaks himself at the table. While John does not tell the words of Jesus during the dinner, but he tells the Eucharist in action. It expresses what it says Eucharist. Jesus took bread, and blessed, gave thanks, and broke it, and gave to them, and said, Take and eat it: this is my body. 

Eucharistic table is the table of the word, but the washing of the feet is the table of charity. Eucharist is the mystery of transubstantiation (words of the celebrant). Both are no different. They are deeply related, one is reflected in the other. One can be seen in the other. One cannot be seen without the other. The non-separation between the Eucharist and charity. The Words of Jesus in the Mass; "This is my body given for you, this is my bloodshed for you." Kneeling is necessary for the veneration. But kneeling is indispensable for the washing of the feet. The body of Christ is an ecclesial body. Real communion. Worship and service are not separated rather they are one and the other linked closely. The Church has struck in between because of few scandals, but it is a call to move from worship to service, to move from service to worship. To take the Eucharist seriously is to begin to wash the feet of others, especially the feet of the poor. The Eucharist invites us to step down from pride, away from self-interest, to turn the mantel of privilege into the apron of service.

  John would respond with two means, love of God and love of neighbor. If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen. (1Jn 4:20). Love for God passes through love of neighbor. Which is more important? According to John, both are important. Love for God is the engine for the other. Eucharist and basin /towel are the same. 

In the ecclesial horizon/context, the most identifying characteristic of the Church, is the Service. The in this gesture should recognize herself. Not only the Church, but any charism chosen by the Church must follow the ecclesial model. Peter will do the same gesture after the resurrection right in the ecclesial horizon and he who wraps the towel and throws himself into the water towards the risen Jesus and collects a huge network of fish. This means the content of the ecclesial collection.