The Ideal, Actual and the Possible Self

It was on the eve of the community day celebrations that one of the staff members insight-fully opened my eyes with his thoughtful, insightful and emotion filled speech. Well, that great soul is Rev Fr V.V. Paul who is known for editorial work. What did he say?

It was a great day for all the students of theology celebrating the community day on which we would be served good food and drinks. Hence, everyone was waiting for this good and great day. In view of this beautiful day, Fr V.V. Paul gave us food for our thought. For me it was a solid and nutritious food for my thought. 

There are always two types of families, societies, communities. I believe that this formula even applies for the type of the self. The first type is the Ideal and the second is Actual. He said that 'these two types are equally important." Because, if Ideal is neglected then we become cynical and on the other hand if we reduce the actual then we fall into hypocritical syndrome. Therefore, the challenge is to strike a balance between these two types. In this process of we don't elevate the Ideal in order to reduce the Actual; but we raise the Actual to reach the Ideal. At this juncture, we must realize that this is a constant journey that having the Ideal before us and strive to reach it. As 'every light has it's own shadow,' hence, we must transcend the differences, limitations and shadows. If so, eventually we become the protagonists of the third type called the Possible Community, Society, Family and the Self. By this process of growing, maturing and enlightening we all as Individuals create space for a good and possible families, communities, societies and selves. Thus we help each other by understanding the realities of life that nothing is Ideal unless and until we begin to step into the shoes of the other. By this we reflect each other with all differences, limitations and shadows. For no one is perfect except God the Almighty. Therefore, we emulation of God's goodness strive to transcend human predicament and created ripples of humanity, of understanding, accepting and supporting. For by being human we become divine. As human beings, being human is our duty for there lies our beauty. 

666: The Mark of the Beast...

  

Introduction: The Greek word apocalypse means ‘to reveal’ what is concealed. The book Apocalypse is a revelatory literature with two approaches, namely apocalyptic and prophetic. The apocalyptic approach distinguishes the righteous from the wicked and rewards them accordingly. In a prophetic dimension, the wicked may repent and change their ways; the righteous stand in need of exhortation to faithfulness. It is highly pictorial, symbolic and metaphorical. There are about 800 allusions to the Old Testament. It was written in the reign of Roman Emperor Domitian 81-96 C.E. The scholars have opined the date from 90-95 C.E. The apocalyptic imagery and language reveal the severity of God’s judgement. The dominant image of the Lamb shows that God’s word of judgement was spoken in the Cross. Therefore, this book contains prophetic messages to the seven churches in Asia Minor. It is here that we must see the universal salvation that is intended by the author despite a deep struggle between good and evil, light and darkness, truth and falsehood and the Church and the Roman Empire. In the end there is victory for light, truth and the Church. Therefore, John invites the communities to understand how God is at work through Jesus Christ.  

   

The Imperial Cult: In the context of Asia minor (the seven churches), God speaks through Jesus Christ to John for the benefit of the Christians during persecution in Domitian Empire. He was characterized as a tyrant who fostered the imperial cult of the divine title dominus et dues (The Lord). In his time there was a wide spread of oppression and persecution of Christians. Hence, John had a negative approach to the Roman Empire and to the values of the empire. The Asian Christian communities brought John joy since they shared his visions. With a prophetic vision he saw that something was rotten at the heart of Rome. He felt the need to assist Christian communities through these pastoral letters since the tide of the Roman Empire flowed steadily against them. Therefore, he wished that Christians to be good citizens of this world. So also John must have been moved by the teachings of Jesus Mk. 10: 43 “it shall not be so among you” the total rejection of the Gentile style and authority. He had a two-fold reason for his attack on Rome. First, his conviction that imperial Rome was an instrument of satan. Second, he had to wean his fellow-Christians from their willingness to work within the Roman Imperial system.   

Two Beasts: John sees the two beasts that were created by God to inhabit in the sea and on the land. They are instruments of the dragon. John considers Rome and the propagators of the imperial cult as these two beasts. The first beast, emerging from the sea, is a composite of the four beasts of Daniel 7:2-8. The beast is a parody of the Lamb and is the enemy of God and humankind. The healing of its mortal wound is a reference to the legend of redux-Nero returned from exile/death/abyss. His frustrated rage (blasphemy) senses failure hence, aims at God’s dwelling. To this beast the dragon (satan) gives his power and authority on earth. Satan though cast down from heaven, is still ‘the ruler of this world’ for a short time. He can still declare ‘To you I will give all this authority and the glory; for it has been delivered to me, and I give it to whom I will’. This beast is the dragon’s instrument in his warfare against the seed of the woman and his authority covers the world, the orbis Romanus. This imagery of the source (tēs thalassēs, the sea) is as the vision draws upon the imagery of Daniel 7:3. What is this source/sea in the vision? Is it the sea as a symbol of the great mass of humanity, particularly the Gentiles? In 17: 15 and Daniel 7:2-3 the four winds of heaven make the sea turbulent, the reservoir of evil.       

  

Like the first beast, the second beast is a superhuman entity that advances Satan’s goals in human history. He even appears as good and Christ like and yet its message is from the devil. The two beasts collaborate with each other to wield the political power. Thus he even deceives the human beings to worship him as the Lord and God. Those who refuse to worship him as the Lord he puts them to death and threats others of the economic exclusion in the empire. It even makes propaganda to other kings and kingdoms to join him to battle against God ad his people. He is called as the false prophet, with the ten horns of a lamb. When it speaks, it is the voice of the dragon that is heard: a wolf in sheep’s clothing. It is the interpreter and servant of the beast and can work miracles. This beast still had to operate within a divine plan: ‘it was allowed.’ He causes all those who adopted the imperial cult to wear the mark of the beast. Like the servants of God who receive the seal upon their foreheads 7:3, and the followers of the Lamb have his name and his Father’s name written on their foreheads 14:1. So too, the servants of the beast are marked with the ‘stamp’ of the beast (666): it is a travesty of the seal of the living God 7:2. He is the anti-Christ in the New Testament.

What is so special about this number 666? Well, at the most basic level of biblical symbolism, of seven represents perfection, six signifies imperfection. Since, there are three sixes, meaning it is in a superlative form of imperfection. John has in mind a more precise meaning since he says that it is possible to calculate the number of the beast and that is stands for a person ‘is the number of a man.’ In Hebrew and in Greek the letters of the alphabet were also used as numbers. It is therefore possible to add up the numerical value of the letters and to ascertain a number for a word or phrase. So, the Greek word for ‘beast’ therion, is translated into Hebrew, the numerical value of the letter is 666. When the Greek version of Nero’s name Caesar Neron is translated into Hebrew it totals 666. Therefore, according to the opinion of the scholars John identifies Nero with this number of the beast. Thus Nero was seen as a historical embodiment of the beast. (The numeric value of the Hebrew letters to English letters; Q=100+S=60+R=200+N=50+R=200+W=6+N=50, totaling 666. In this context the Roman Emperors Caligula and Domitian also total 666.  

Conclusion: we cannot worship the beast because God is the ultimate source of all power and authority. Even Satan’s activity falls mysteriously within the divine purpose, which is always a saving purpose. And the beast is one form or other, will survive as long as the earthly duration of the Church. But those who dwell in heaven, the martyrs and saints will rejoice at the fall of the beast. His worshipers ‘the inhabitants of the earth’ are in contrast to the followers of the lamb, whose names are in the book of life. John does not thereby assert that the worshipers of the beast are predestined to damnation. He is clear that salvation is a free and unmerited gift of God. Therefore, John warns the Christians that the day of persecution is at hand. They will be saved through the tribulation; captivity, exile, death may be the fate of the believers. So he calls for a patient endurance hypomonē and faith in face of active persecution. Our comfort is that ‘satan’ has been conquered. Victory is God’s victory, by the power of the Cross. More precisely, the Cross is, for us, the definitive promise of final victory. We still stand in need of salvation.  

True sovereignty belongs solely to the One on the throne. In each case the wearers of the seal are under patronage: divine or satanic according to their allegiance. It seems that v.17 envisages an economic boycott against those who stand aloof from the imperial cult. A totalitarian regime, especially in a sycophantic atmosphere has many ways and means of bringing pressure to bear. The yellow star, which Jews compelled to wear in Nazi Germany, victimized them. Christians in Asia, if not in quite the same manner, could be efficiently marginalized. For John, the second beast represented false religion-specifically, the imperial cult- historically, even religion that is ‘authentic’ has too often worn aspects of the beast. The word of Jesus stands as perennial challenge: ‘The Sabbath was made for man, not man for the Sabbath. Religion is for men and women; men and women are not meant to be slaves of religion. The beast ‘made’ people to do, ‘caused’ people to do things. Can we honestly claim that it does not still, in some measure, dominate? We have it on the authority of Jesus that we ought not only to reject, but actively oppose, this abuse of religion. To take such a stand may cost us dearly. Jesus paid his price.

Other parallels between the beast and Christ include both wielding swords, both having followers on whose foreheads were inscribed their names both having horns 5:6, 13:1, and both rising to new life and authority, and both having power over the whole world. The conflict of transpires while the seven world empires are running their course, but as the focus has shifted to the last of these kingdoms when the beast will enjoy his supremacy over the ten kings who act as sub-rulers under his authority. The seven heads will reveal that the seven heads stand for seven successive world monarchies: Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and the regime represented by the ten simultaneous kingdoms i.e the ten horns. The explanation that sees the ten horns as ten Roman emperors of the past (Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Otho, Vitelius, Vespasian and Titus). On the head of the beast were written ‘the names of blasphemy’ that amounted to words or conduct injurious to God’s honour and holiness. The combined strength of historical Babylon, Medo-Persia and Greece will comprise the total character of this beast.   

            

The beast blends two types of endeavor: insolent blasphemy toward God and almost irresistible powers of seduction over men. Both resemble the activities of the little horn in Daniel 7:8, God allows the beast to blaspheme for a limited time (forty two months), but will still hold him accountable. One of the great lessons in Daniel from which John draws so heavily is the sovereignty of God over the world’s governments. The dragon, the beast from the sea (Antichrist), and the beast from the earth (false prophet), comprise the ‘unholy trinity’ (Paralleling Father, son and spirit respectively). Yet, God is in control of the beast. In the first century Nero and Domitian were notorious for their persecution of Christians. The twentieth century saw the rise of Hitler, shown here and the atrocities committed under his leadership. Many more evil rulers may come to power before the final Antichrist appears, as described in John’s vision. Satan’s forces are eager to deceive and will readily accept the worship that belongs to God alone. Those who are not genuine followers of the Lamb will be deceived and worship the beast. Christians should be prepared to suffer as part of their disciple to Jesus. All these evil powers and the false prophets and Antichrists will face Christ’s judgement at his return. Roman 13 (all authority was from God and for God says Paul). “There is no authority except that which God has established.” When operating properly under divine authority, the state upholds law and order and serves as an instrument of justice 13:4.     

Homily on Second Sunday of Easter (Divine Mercy Sunday)

Readings: Ps 118: Act. 4: 32-35; 1 Jo. 5:1-6; Jn. 20:19-31

  

Dear brothers and sisters in Jesus Christ, in this second Sunday of Easter, the mother church invites us to understand God’s immense love for us. As a response to God’s love manifested in His only son the three readings help us to reflect on God’s mercy. As his faithful children we therefore are encouraged to thank him and praise him for his goodness. In fact the Responsorial Psalm invites us to give thanks to the Lord for he is good and for his love has no end.   

The gospel reading continues to explain to us about the immense love of Jesus; even when his own frightened to speak for him, afraid to stand for him and lacked faith to witness to him and secured themselves in the closed doors instead of overcoming trials and tribulations. Like the apostles we do face a lot of difficulties, doubts and uncertainties. It is at this situation the Lord intervenes and strengthens us through his Holy Spirit and by his peace of resurrection. Therefore, the Church wants us to meditate on the divine mercy during this second Sunday of the Easter because it is in his mercy we are saved.

In the gospel Jesus appears to the disciples who were locked up in the closed doors for the fear of the Jews; because their faith in Jesus was dominated by their fear of the Jews. But my dear brothers and sisters, in Jesus Christ the good news is that our God is an incarnated God and a compassionate God who does not abandon us in our difficulties and fears. Instead he helps us in our lack of faith and strengthens us in his love and mercy provided we sincerely long for him like Thomas who doubted not because he did not want to believe but rather because he wanted to believe for himself. Doubt is not the enemy of faith; doubt is rather the friend of faith. If I were to mention the names of certain disciples to you and ask you to write down the first word that comes into your mind, it is unlikely you would come up with the same words. If I were to mention the name of Judas many of you would write down the word "betray" but not all of you. If I were to mention Simon Peter, some of you would write down the word "faith," but not all of you. If I were to mention the names of James and John, some of you would write down the phrase "Sons of Thunder," but not all of you. But when I mention the word Thomas, there is no question about the word that you would write down. It would be the word doubt. We have associated him with the word doubt and coined a phrase to describe him "Doubting Thomas." 

In the first three gospels, we are told absolutely nothing at all about Thomas. It is in John's Gospel that he emerges as a distinct personality, but even then there are only 155 words about him. When Jesus turned his face toward Jerusalem the disciples thought that it would be certain death for all of them. Surprisingly, it was Thomas who said: Then let us go so that we may die with him. It was a courageous statement, yet we don't remember him for that. We also fail to point out that in this story of Thomas' doubt we have the one place in all the Gospels where the Divinity of Christ is stated. It is interesting, the story that gives Thomas his infamous nickname, is the same story that has Thomas making an earth shattering confession of faith? Look at his confession, "My Lord, and my God." Not teacher. Not Messiah. But God! It is the only place where Jesus is called God without qualification of any kind. It is uttered with conviction as if he was recognizing a fact. You are my Lord and my God are certainly not the words of a doubter but of the one who was convinced of his God.

History has remembered him for this scene where the resurrected Christ made an appearance to the disciples in a home in Jerusalem. Thomas was not present and when he heard about the event he refused to believe it. Maybe he was the forerunner of modern day cynicism. Maybe the news simply sounded too good to be true. Thomas said: Unless I feel the nail prints in his hands I will not believe. Thomas has separated himself from the disciples and therefore, in his solitude, missed the resurrection appearance. Here, John Suggests, that Christ appears most often within the community of believers that we call the church, and when we separate ourselves from the church we take a chance on missing his unique presence. But the story doesn't end here. The second time Jesus made his appearance, Thomas was present and this time he too witnessed the event. This time he Encountered Jesus and believed in him.  

 
In this Encounter, Jesus with his merciful heart did not blame Thomas for doubting. He understood that once Thomas worked through his doubts, he would be one of the surest men in all Christendom. Therefore, dear friends in Jesus, it is not fair to equate doubt with disbelief; for a sincere doubt leads to the discovery of the truth. In fact on the cross Jesus cried out, "Father, why have you forsaken me?" At a given time in history, even Jesus had doubts.   

If you remember well your faith classes, the authentic faith always begins with intellectual honesty, and doubt is the bedrock of honesty. Therefore, faith is not the absence of doubt; it is the overcoming of doubt. May be Thomas and his friends at the beginning were having similar doubt. Is resurrection a reality? Are the scoffers correct? Is it all simply an ancient myth? It was Alfred Lloyd Tennyson who said: "There lives more faith in honest doubt than in half the creeds." So we find ourselves crying out, as did the disciple who said “My Lord and my God,” I believe, Help thou my unbelief.   

The Second message that we learn from Thomas is that we must move beyond doubt to faith. It is in this journey that the Lord transforms doubt into faith and gives us His peace and the gift of the Holy Spirit. In fact Peace be with you is the greeting Jesus made after his resurrection. True peace is perhaps the most sought after gift in our modern word. We believe that the true source of unending peace - Christ. Believe in Christ and you will be a proud owner of a peaceful heart. Peace with ourselves, accepting ourselves as we are and trying to be faithful to our Christian conscience. Peace with others through the practice of mutual respect and by learning to forgive one another. Peace with God, the source and ultimate goal of our quest for peace. Giving them his Spirit, Jesus gives his Apostles the power to remit sins; thus he makes human beings participate in his triumph over evil and sin. The Risen Lord gives Thomas who did not believe the testimony of his fellow Apostles a lesion which is significant also for us: it is necessary to pass from vision to faith. The new mode of life of the Risen Lord means that he cannot be known as an earthly man, but as one who is present to us in the sacraments and in the life of the Church.

In the first reading, we are told that the community was drawn to the lord by the powerful testimony of the apostles. In fact by this act testimony the entire community was of one heart and soul. This oneness in Jesus made them to recognise each other as their own brothers and sisters. As a consequence, they begin to share everything in fraternity of Jesus. So much was their fraternity that one among them named Barnabas meaning son of encouragement sold a field and gave the money to the apostles.

The second reading tells us that it is faith that conquers the world. Johns says that everyone who believes that Jesus is the Christ has been born of God. As his children we are encouraged to love God and love obey his commandments. Only those who love him can obey his commandments because they believe that Jesus is the son of God. And so for them it is not burdensome to obey his ways. This is what the first reading says that the first Christians loved Jesus and so they obeyed his commandments by loving one another and by sharing their goods with each other in the name of God.   

Christ is the divine mercy. From his birth to His resurrection His life is a complete account of mercy of God. Throughout the history of the world when mankind has turned away from God and begun to ‘wander aimlessly’ like a lost frightened child God in His mercy has sent us special prophets, saints and at times even our lady, to point out our mistakes and lead us back to Him. In 1925 Jesus Himself personally came to correct and guide mankind through His special instrument Sr. Faustina. He tells Sr. Faustina that the consequence of this wandering, rejection and lukewarmness towards God is a great feeling of uneasiness, confusion and lack of peace in the world. He gave her the mission to proclaim His mercy to the whole world.   

If love and mercy is the nature of God, then His sons and daughters too, created in His image and recreated into the image of His son are called to become mercy. ‘Be Merciful just as your Heavenly Father is Merciful.’ Let us in this Eucharist allow God’s mercy to flow into our hearts so that in turn we could be merciful to others. This Thomas and the early Christians did. Having seen the Risen Jesus himself, having touched and felt him, he made that profound act of faith as he exclaimed: “My Lord and my God.” We cannot place our hands in the side of Jesus as Thomas did.  But we can place our Trust in the Testimony of Scriptures. Touching plays a very imp role in human life.  Children get their 1^st taste of life from the way they are touched. Wounds need to be touched, if not how they will be healed. Thomas was a wounded man:  wounded by grief, loneliness, unbelief and despair.  He too needed a touch.  

  

  

Christ is Our Hope...(Resurrection)

It's been a long for Christians who were fasting, praying and doing a lot of charitable acts during these 40 days of the Lent. For sure Easter is not the day to stop doing such good and kind acts. These acts are meritorious when done with an inner aptitude of love for God and for humanity. For it is the love of God that compels us do love the neighbour without any expectation. That is exactly what Jesus did on the Good Friday. Therefore, Easter is the continued fruit/merit of the sacrifice on Good Friday. Therefore, the sacrifice of Christ's life on Good Friday receives its ultimate reward on Easter Sunday.

I believe, life on earth is perfectly imperfect. The time is the witness of this imperfect life. If birth is the beginning of life death is not the end of life; for death is only part of this imperfection. So, this perfect imperfection needs to be bridged by the divine imperfect reality. For, it is Christ who indeed incarnated into this imperfect reality; because His origin has no end. Therefore St Augustine once said :"Resurrectio Christi spes nostra." Christ is our Hope. Yes Christ is our Hope who showed us the Way, the Truth and the Life. He also said "I AM the Bread of Life." and "I AM the Resurrection."

For sure, we fallible beings need to re-tune the melody of life; be it once's prayer life, reflective life or from a life of indifference.....To be continued....