JESUS DID NOT SHED HIS BLOOD FOR ALL

                                                           ~~Fr. Conrad Saldanha

The new and third edition of the English Roman Missal being used for the liturgical practices will soon be released. November, 27th 2011, the first Sunday in Advent is the day fixed for introducing the new Missal. Instructions and catechesis has already started in many Dioceses and parishes in India where this Missal is being introduced.  After the English, there could be other Indian language translations which may follow. As informed by liturgists the Telugu translation is already way ahead in this great task.

The New Missal is credited with faithfulness to the original Latin Missal and also to the Holy Scriptures. It seeks to make participation in the Liturgy much more meaningful and prayerful.  The earlier translations were simplified for better and easier participation. The emphasis was on participation rather than celebrating the mystery and thus entering into it. Whereas in the earlier version, there seems to have been participation and at the same time, moving out of the mystery, because everything remained a mystery.  

So the new order of the mass has re-introduced certain concept such as “through my fault, through my fault, through my most grievous fault,” “Lord, I am not worthy that you should come under my roof; but only say the word, and I shall be healed,” and “for many.”

One such mystery that I want to reflect on and dwell upon with you, is the mystery of the last Supper and the words, Jesus used for consecration. The four versions which we have, three from the Gospels and one from St. Paul’s letter to the Corinthians tell us about the Words of consecration which Jesus spoke as he blessed the bread and wine which now becomes His body and blood.  The New missal has brought in the change which is in keeping with the original Latin and the Holy Gospels.  The Old missal used the words as follows: It will be shed for you and ‘for all’…..” , while the New Missal uses the term: “It will be shed for you and ‘for many’…..”.

For our reference, mentioned below are the three Gospels and the Pauline text concerning the last supper:

Matthew: “Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (26:26-28)           

Mark: “And as they were eating, he took bread, and blessed, and broke it, and gave it to them, and said, "Take; this is my body." And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, "This is my blood of the covenant, which is poured out for many.” (14:22-24)

   

Luke:  “And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood.” (22:19-20)

   

St. Paul: “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.” (1 Cor. 11:23-26)

From the reading of the above passages of Scripture, it is evident that none of the words of Jesus are in perfect harmony with the Eucharistic prayer which is used but rather in essence they are a collage and communicate the mind of Jesus. Though the new Eucharistic prayer of consecration which uses the term ‘for many’, does it all the more.

According to me, the current Eucharistic prayer would not make the Eucharistic presence in any way less and could have been validly used. But the mystery is always lost when we are not faithful to the words of Christ in all precision.

“Christ Jesus, died for all and to save all” is a true and valid argument ; but to conclude on the basis of this Gospel truth that all will be saved is being false to the teachings of Christ, the gospels and the whole tradition passed on by the Holy Apostles to us.

Whereas, unlike his salvation, Christ Jesus shed his blood for the many who would welcome his salvation. Those who welcome his salvation through faith, are then cleansed by the precious blood of the lamb, who came to take away the sin of the world. Hence the Blood was not shed for all but for his own; for those who accepted his salvation.   Even if one claims that he shed his blood for all, the privilege to access, which is not purely dependent, on the individual who is receiving it, belongs to his chosen one.  It is like the king who in his generosity and love for his subjects, keeps his door open for all, but the privilege to access his wealth is given to only a few of his chosen ones.

Though some may argue that the Lukan and Pauline text does not contain ‘the many’ but it does not contain ‘for all’ either. In fact the term ‘you’ is prominent in these two texts and it more closely qualifies ‘the many’ rather than the ‘for all’. 

The interesting gap which we see in the Gospel of John seems to cover-up this vacuum in other ways. Even though John’s Gospel does not have the formulae of the prayer of consecration it nevertheless communicates an important fact of divine discrimination (read articles dated 1^st and 9^th April in this blog site to  understand in essence the meaning of Divine discrimination) in the Passover/Eucharistic narrative; “Now before the feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.”(Jn. 13:1). Similarly, he commands them that they are to do the same not with everyone but with one another; “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.”(Jn. 13:14). It is the same ‘many’ he prays for in his Eucharistic Discourse in John’s Gospel; "I do not pray for these only, but also for those (those: cannot mean all, but can mean either few or many; the latter holds good for many reasons) who believe in me through their word.” Jn. 17:20

This fact of our special privilege was well understood by even his Apostles who proclaimed this at every opportunity; “.. chosen and destined by God the Father and sanctified by the Spirit for obedience to Jesus Christ and for sprinkling with his blood.”(1 Pt. 1:2) “To him who loves us and has freed us from our sins by his blood” Rev 1:5

One way to don on Christ’s mandate of reaching out is through the Blood of the New Covenant, in which they were commanded to do so often in remembrance of him.  In the Old Testament, the priest did the work of cleansing and reaching out, though only external, through the sprinkling of the blood of the lamb slain and without blemish. In the O.T. we also see that only those Jews who participated became sharers of the covenant. He who eats my flesh and drinks my blood abides in me, and I in him. In the new covenant the Church carries on this mission of Christ through the Holy Word and Sacraments, which includes the dispensing of the Body and blood of Christ which alone is able to save us and lead us to eternity. “ ….the words that I have spoken to you are spirit and life.” (Jn. 6:63). The mystery is that his blood is still being dispensed to those who are baptized and are sharers. This is not a once and for all affair. The eternal Jesus has poured it all for us, though once and for all yet it continues in a special way in the Sacramental ministry of the church. As we struggle through life, with death at work in us, we need the constant infusion of God’s life offered in us through the eternal blood of Jesus. “So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” Jn. 6:53-54 “As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.” Jn. 6:56-57

How then can we ensure that we are among those privileged many?  It is primarily through faith in Jesus we are received and accepted by God (“whom God put forward as an expiation by his blood, to be received by faith” (Rm. 3:25)). Through baptism we are made his adopted children.  We are also cleansed and redeemed by the actions of Baptism of all that is dead in us, through the waters of Baptism and with the precious blood of Jesus. (1 Jn.5:6, 8; Jn. 19:34). Thus we also become privileged participants and sharers in the body and blood of Christ, the heavenly manna that is able to give us eternal life. This also enables and empowers us to do much in his name; “..and they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. Rev 12:11

Prayer: Lord, may I value your special gifts and always seek them with reverence and awe as the one that is able to save me and all humanity.

Few Scripture texts which has relevance in the light of the above article and not mentioned in the same and could be of value for further reflection:

    

“Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.” Heb 9:22

 

“Since, therefore, we are now justified by his blood” Rm. 5:9

  

“In him we have redemption through his blood, the forgiveness of our trespasses.” Eph. 1:7 

“..and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” Col 1:20

    

“So Jesus also suffered outside the gate in order to sanctify the people through his own blood.” Heb 13:12

“You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” 1 Pt. 1:18-19

“..but if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.” 1 Jn. 1:7  

SEEKING GOD AND WAITING ON HIM

                                                                   >> Fr. Conrad Saldanha  

We often wait for people who serve us. Though their job is to serve, yet we wait for them.  Some are voluntary servers giving of themselves and their time and labor to serve people. Yet we have to wait for them in order to avail of the fruit of their services. Their service keeps them so busy, that it is enough to delay their outreach towards others.  

In the Gospel Jesus announces his service of availability in order to serve us; “For the Son of man also came not to be served but to serve, and to give his life as a ransom for many." (Mk. 10:45; Mt. 20:28)

Unlike the human compulsions God’s service is delayed not because he is too busy to reach out to the countless millions who call on his name but rather because of the limitations in our own approach.  It is like going to a government official for help without the requisite papers. Or it is like a child telling the parent “I know it is only you who can drive me to school safely but I prefer the bus rather than you”.

First of all, we fail to acknowledge God as he is. We have created our own image about our God and many times expect him to work the way we want. The way we want things to happen in our lives is detrimental to us. Hence the primary knowledge is the knowledge of God. Thus knowing him we know ourselves and our true needs for our own happiness and fulfillment.  Our pride and selfish existence prevents us from seeking to know more about him and his love for us.

Our image of God is rather colored by our sinful and petty ways. We sin and then we carry this guilt in our mind. “Will God accept me or reject me? Will he answer my prayers?” Then we reason as; “For I am a sinful man and he will definitely not accept me nor listen to my prayers!” This is normally our response to him; a response which fails to accept the love and forgiveness of God.  St. Theresa of Avila once said; ‘Unbelief dishonors God and robs me of my heritage.” He loves the sinner and hates the sin, is an apt description of God’s character and by sending his Son among us showed the depth of his love. “For the Son of man, came to seek and to save the lost." Luke 19:10

Therefore the sin that primarily creates a block in us to receive abundantly from him is lack of trust. This can be broadened on a scale beginning with the breaking of the first commandment, which is a total rejection of God, to acts of pride which communicates pure self belief and belief in philosophies, ideas and other religious practices, which are contrary to the Gospel.   The unforgiveness and hurt that we hold onto are also practices that fall in the same arena of lack of trust in God and more of trust in self. To hold to such bitterness means to take matters in our own hand and to seek to resolve it even with God’s help but actually apart from God.   This is the very reason Jesus says; “if you do not forgive men their trespasses, neither will your Father forgive your trespasses”. (Mt. 6:15). Finally, it is the wrong kind of guilt which we carry over petty sinful acts which again communicates lack of trust in the forgiveness and tender mercy of God.

God knowing our weak state has revealed himself completely in his Son Jesus. We don’t have to strive hard in knowing this God, he has spoken to us in his Son Jesus and his mind is made clear to us in the teachings and parables of Jesus. God’s demand of us, which is an action of his love, can enable us to achieve still mightier and great things than we left to our own would achieve. The ultimate is eternal life, which men strive for even in this life. For this very reason, those who are his are never afraid to die the ignoble death. Though, the noble and the populist death perhaps any one may be willing to die.

Hence the primary way in which we wait, is, through accepting the call of death which is realized through self denial. "If any man would come after me, let him deny himself, and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake will find it”. Matt 16:24-25. The beginning could be made in prayer; it is a good and sure beginning and not the end of all waiting. The earnest desire expressed and lived in prayer strengthens the soul and makes it eager and prompt towards God's pleasing will. 

Waiting denotes denial; denial of self, its wants and needs. Waiting denotes humility; a humble dependence on God rather than on self. Waiting denotes faith; that God will make all things possible to those who believe.   We have basic needs but many times we fulfill it through wants that is sought through much comfort.  Our quest for comforts never really ends, the human reality is this: the more we pamper ourselves the more we feel the need for it.  Such is the deception in which we walk and believe with our hearts. Hence, the human heart is more prone to seek the things that lead them away from God than towards God. The humble waiting corrects these flaws of the human mind and sets it secure on the rock, which is Jesus, the God of our salvation.

Alternatively, those who seek God as their primary goal and wait on him find fulfillment whether in plenty or in want; “Not that I complain of want; for I have learned, in whatever state I am, to be content. I know how to be abased, and I know how to abound; in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want”. Phil 4:11-12

There are great promises associated with waiting, including our very salvation. It is God’s desire that we wait and hence these rewards accompanying his promises so that we maybe beneficiaries of the many gifts and blessing of God even in this life:  

ü  Our salvation comes through our waiting on him: “for God is at work in you, both to will and to work for his good pleasure”. Phil 2:13.  It begins with God and is brought to completion in him.  He is the alpha and omega, the first and the last, the beginning and end of all things. (Rev. 22:13). Therefore the author inspired laments: “It is good that one should wait quietly for the salvation of the Lord”. Lam 3:26. Just as the whole creation waited for the revealing of God’s Son through his incarnation so also this revelation and manifestation of God’s salvific action in creation has, to establish us in his saving mission. 

ü  Waiting on the Lord restores us and helps us face the challenges of daily life. “Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint”. Is. 40:30-31

ü  Waiting humbles the proud man and enables him to grow in patience and confidence in the Lord who is still at work in his creation.  This message will not go well with the proponents of Social Justice and the Society Changers who believe that they can be the change that they seek.  Unfortunately, these are Catholics in position of authority who seem to be more a disciple of Mahatma Gandhi than of Christ.

ü  Waiting on Lord trains us in enduring the hostilities of life with patience and forbearance because we are constantly assured of his presence with us. He is Emmanuel; God with us. If God is with us then who can be against us (Rm. 8:31), I can do all things in him who strengthen me. (Phil. 4:13)

One of the key post resurrection instructions of Jesus was to wait in Jerusalem for ‘many days’ to be clothed with power. (Acts. 1:4-5). We in a speed age,   fail the master by not learning to wait.  Unfortunately, those in authority seek to crush initiatives which seek to train people through sound Catholic principles, based on God’s word. 

The true nature of waiting is not just in prayer but could be outside of prayer. It envelopes our whole life and not just the time spent in prayer. When one talks of waiting on the Lord one normally thinks in terms of prayer. Prayer is foundational and the beginning; the source and strength of all our waiting, it enhances our hope and trust in the Lord to carry on throughout the battle against the evil one.  Prayer empowers us in mind and heart by helping us remember God’s faithfulness in the past and his assurance in the present.  It further fortifies us to forgive, let go and surrender things to his will so that he may increase, and we decreased, may see the victory of God in the trials, tribulations and persecutions of daily life.  We may sometimes have to wait and wait for the appointed time fixed by God “Thus creation waits eagerly for the “revealing of the sons of God”, (Rm. 8:19) or “as we wait in joyful hope for the coming of our Lord and Savior Jesus Christ.” (Liturgical text; after the Our Father) The liturgy itself teaches us to wait in eager expectation and joy.

 

God has his timing and we cannot push God to work according to our time and space. He may seem slow but is never late. He is there and is much more concerned about our well being then we are about ourselves. “Those who wait for me shall not be put to shame." (Is. 49:23) Hence to humbly allow him to reign in our lives and take full control of our life is a possibility, by which we are called to live. For this very reason we address him as Lord; the Lord of our lives. Yet he may never be, and, we may not give him that place and end-up as failures in life’s ETERNAL journey; Successful to the world but failures in the ways of God! Apart from him you can do nothing. (Jn. 15:5)

Sometimes the Lord may speak to us his plans but we may yet have to wait for a time and season which belongs to him alone.

Those who have learnt how to wait on the Lord know:

1) How to receive wisdom from the Lord without having a degree or a doctorate in theology or philosophy.(Lk.21:12)

2) Receive strength and be reinvigorated without the elixirs of medical science. (Is. 40: 31)

3) Receive adoption as sons of God (Rm. 8:23)

4) God himself will reveal himself to them (1 Cor. 1:7)

5) Will thrive on the mercy of God (Jude 1:21)

6) Will be exalted and upheld by God (Ps. 37:17, 34)   

7) Though they may fall, they will not be cast headlong (Ps. 37: 24) 

8) Possess eternal life; inheriting the land which our forefathers entered through faithfulness. (Ps. 37:9)

9) Will be saved from the wicked and more so see their destruction. (Ps. 37:34)

                                                                                                    

                                                                   

Prayer:  Make me to know thy ways, O Lord; teach me thy paths. Lead me in thy truth, and teach me, for thou art the God of my salvation; for thee I wait all the day long. -- Ps 25:4-5

Inspirations: Philosophical learning in priestly formation

Inspirations: Philosophical learning in priestly formation: " > Fr. Conrad Saldanha I have often come across well meaning ..."

Philosophical learning in priestly formation

                                                                                > Fr. Conrad Saldanha

I have often come across well meaning Catholics who ask me about the need for philosophical study in the formation of priests. “Is philosophical study necessary for the formation of priests?” they ask. 

My personal opinion is No, not necessary.

The emphasis on philosophical study is a post Vatican I (1869-1870) phenomenon and was encouraged by Pope Leo XIII in 1879 through his encyclical letter; Aeterni Patris.  Pope Leo XIII revisited and developed the First Vatican Council's teaching on the relationship between faith and reason. He believed that philosophical thinking contributes in fundamental ways to faith and theological learning.  He particularly laid emphasis on the Thomistic philosophy (St. Thomas Aquinas) seeing in it an extraordinary wisdom; “he reasoned (i.e. St. Thomas Aquinas) in such a manner that in him there is wanting neither a full array of questions, nor an apt disposal of the various parts, nor the best method of proceeding, nor soundness of principles or strength of argument, nor clearness and elegance of style, nor a facility for explaining what is abstruse.” (Aeterni Patris-17)

 

If we understand the process that theology takes then we will be able to put things into perspective; the compulsions or otherwise of such an action.

To begin with we need to define what theology is all about.

It can be defined as the believer's search for an understanding of the faith.

This mission of theologizing begins with the believer. Primarily, a believer need not be an intellectual or the one who has understood the essence of life and God. A believer can be a practical person who may not be able to explain the reasons why he believes in certain aspects of life. Yet he in his heart knows for sure that what he believes is right. An ideal example we have is the Apostle Peter; “Simon Peter answered him, "Lord, to whom we shall go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God." (John 6:68-69)

Though sometimes what one believes with conviction may not necessarily be right.  This is well understood and discussed in epistemology and for the Christian this limitation of knowledge and convictions are put forth by the Word of God: “There is a way which seems right to a man, but its end is the way to death.(Prov.14:12, 16:25) More so, for a Christian, he believes not by his intellectual prowess but by God’s mercy. For, if God would not have chosen to reveal himself then we would not have been able to know God. The incarnation of Jesus is the proof of God’s mercy revealed to humanity and continues to be revealed.  The faithful proclamation of the good news by the Church is participation as instruments into this mystery of God’s constant and merciful revelation.

If the Thomistic Philosophy or scripture asserts that we can know God through our reason then it has to be understood that this is possible because of his revelation. God’s merciful action in creation and in the lives of individuals is to lead them to believe in the truth of Him who alone can save us.  Whatever theories St. Thomas has propounded, concerning God and his existence, has been because of his upbringing in a Christian setup and background, having before him the vast riches and writings of his predecessors centuries before him.

Now this faith, which the believer experiences, is either put to test or believed with conviction depending on one’s faith or intellectual mindset. Remember, faith is an encounter with the living God and therefore an experience in that sense. This experience is not like the experience of the yogi which is an experience minus encounter and hence a warped experience of the universe along with himself, whereby he becomes god; pantheism.

For a Christian, it is a process accomplished at an intellectual level and yet, the intellect is realized to be far more inferior to the experience and the believer feels the limitation of the intellect or rational mind to fully comprehend the Almighty and the ineffable mystery. (Cfr. Eph. 3:19, I Cor. 13:9, Phil. 4:7)

Hence faith is pre-existent to sound reason and is the beginning. One does not require having a sound reason and an intellect to attain the salvific experience. “And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him. (Hb. 11:6). Even though there may be elements of reason used, yet the inquiry aspect of reason has to be set aside in order to believe.

It is only this believer, who has encountered God and knows the limitations of his intellectual power and reasoning who then has the right to theologize. Hence theologizing is an exercise in total humility. Greater the humility, greater will be the rational flow of wisdom, which could then be termed as theology. It is a humility that acknowledges one’s limitation and thus, opens oneself, to the vast ocean of God’s knowledge and love.  To humans it is like an ocean that in spite of it vastness opens itself to the rivers and streams that flow into it.  The theology that flows from humility beautifully manifests itself through parables, allegories and testimonies which witness to God.

Hence rationality or reason is lifted up to a new level. God himself contributes to the growth of sound reason through our formation in the school of the Holy Spirit. “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.” John 16:13. This category of reason can create a great crisis whereby some may find it difficult to understand because they seek him only through their intellect. “The spiritual man judges all things, but is himself to be judged by no one.” 1 Cor 2:15

Unfortunately, many contemporary entrants into the arena of theologizing are believers fortuitously rather than by conviction. Hence much of their approach to theologizing is based on human reasoning and is a search for the elusive truth which they think is attainable through human inquiry.

On the other hand, the experiences of faith, and the testimony that flows from it, have power to achieve much and are a credible way to communicate the truth of the faith.  Compare this with the reasoning of faith. Jesus was a man of much reason and intellectual wisdom yet rarely argued but communicated the faith through much power and authority and through simple instructions accompanied by mighty signs and wonders. "Go and tell John what you hear and see:  the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. Matt 11:4-5. This action of Jesus is no theology but practical expression of God’s power which has the power to instruct and proclaim. Theologians may give it various shades of interpretation, but it is futile if it doesn’t build up the body of Christ. Such possibilities exist with the so called theologians who claim a right to theology not because they are believers in the true sense of the term, but because they are so, on account of their certification by human institutions.

According to epistemology there is an inherent lacuna in understanding the truth of life and experiences. This is where the Word of God, tradition and the extraordinary experience of Holy men and women through history helps us in this walk.  Added to this, are the fruit which Jesus talks about, and above all the working of God’s Holy Spirit who confirms in our hearts the truth of faith. Hence, Christian faith is not a blind adherence to something, but each according to the measure of his faith finds an answer in a living relationship with the living God, a sure truth, who speaks to us every moment of our lives. Hence we have a comprehensive repertoire of references to live and assert our faith in truth.

Hence, theology as understood, is the primary knowledge, but yet it is not the ultimate knowledge. The existential experiences of life, whereby, we are called to be witnesses, have to be acknowledged at least, in keeping with the simplicity of the objective truth of faith. In this objective experiences, God is at work through the power of his Holy Spirit, whereby we can, become witnesses of Christ; witnessing to the truth. (Jn. 14:6) This is practical theology where faith doesn’t just seek an understanding, but a faith that seeks to announce to the world the good news which one experiences in oneself. Good news that is the truth. Good news which is practical and experiential to the point, where one may even convincingly offer oneself, as a living sacrifice to God for humanity. This form of proclamation and witnessing is able to achieve a lot more than the reasoned theological expression of faith.

Therefore, there needs to be a paradigm shift to the church’s approach to formation. A theology that acknowledges its limitation and the same time gives precedence to God’s constant intervention in calling witnesses to labor in his vineyard.  The primary aim of formation should to be to make disciples who are equipped to witness rather than be apologetic’s who merely defend or become individuals who live in the world of ideas.

The aim of this article is not to underestimate or to push into oblivion the philosophical enquiry and learning but rather to put into perspective, the role of such education in priestly formation. In no way one can devalue the great contribution of philosophical thought and learning which made a great contribution to the growth of learning in Europe. The Church would do well and even better if Philosophy was either relegated into the background or taught along the way, when theological enquiry demands it in the primary formation and lay more emphasis on the faith dimension.

One could even vibe with Pope Leo XIII concerning Thomistic Philosophy; “that reason, borne on the wings of Thomas to its human height, can scarcely rise higher, while faith could scarcely expect more or stronger aids from reason than those which she has already obtained through Thomas.” (Aeterni Patris-18) Though the angelic doctor’s philosophy could be credited with the great positive contribution to the church and society yet to impose it so as to create straight jacket uniformity is a danger to the work of the Spirit.  It could be the standard but cannot be mode or vehicle for all training.

The Angelic doctor’s wisdom did not come from enquiry with self as believed by the great Socrates but rather from God. And this same God who is at work in creation is still at work. Hence the primary formation is always to teach one to depend on this God and receive from him and then from his servants as to be confirmed in the faith.

To the world it is Philosophy which seeks to understand and interpret life, and is considered to be the mother of all knowledge. But to us Christian sound theology is the mother of all knowledge. It helps us to put into perspective every other science and knowledge.  Yet theology is not the ultimate, because it is neither the source nor the summit. God is the ultimate source and summit of all truth and wisdom. What he offers is not just the feeding of the intellect but also a feeding of the sensual for life.  Hence, it has to be broadened and inclusive of the divine interventions in life.

Prayer: God our Father, guide your church into the wisdom of glory, so that in humility we may seek to serve you in the simplicity of faith.

Discovering Mary - Part II

There are many lines of attack against Mary. They can either be grouped as essentials or non-essentials. But the essential key aspect is that Mary has a role to play in the salvific mission of Christ.

Let’s begin with Mary’s creature-hood. Mary is a created being like any other human, while Jesus is begotten of the Father and not a created being. The prophetic passage in the third chapter of the book of Genesis gives an indication that Mary is indeed - the unique creation of God. (Refer Part I of this article)

Mary’s creature-hood presents to mankind that aspect of the love of God, which is seen in his commitment to save us. “But when the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.” (Gal 4:4-5). We came under the Law on account of sin inherited in the womb itself. We are now redeemed by the Son who chose to be born under the law and in the womb of a woman prepared by God to participate in the work of redemption.

Creation aspires to god-hood and to eternity; a desire first seen in Eve and now fulfilled in the action of God through Mary. In the blog article on ‘The Body and Blood of Christ’ of June 24, the aspect of divinization is explained at length. (cfr. Rm. 8: 19-23) The human aspirations are met in God’s redemptive action,  which first began in the banishment from Paradise, the preparation of a chosen race from the descendants of Abraham, through the given promise, then the giving of the commandments  through Moses, and all that happened and God did, through the prophets in this interim period. This action of God’s redemption is seen with Mary, a mere creature used as God’s instrument to redeem creation.

Let’s delve deeper in - Mary’s participation in the redemptive work of Christ:

1)      The first instance found in scripture of Mary’s participation in the redemptive work is, when Mary co-operates with God’s action with total faith and trust. (Lk.1:26-38). She is placed in a very rare situation. Through the annunciation of the Angel, Mary has been invited to believe and participate in an action, which was never seen in scripture before. Mary reasoned, but did not show an iota of doubt. Sound faith is based on sound reason; a reason that acknowledges that God is capable of much more than our limited vision can perceive. “And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word."” (Luke 1:38). Normally, one dwells only on the second part of the statement. But it is the first part of the sentence that is full of richness and meaning concerning Mary’s attitude to God’s Word. The second part completes it specifically in context. The first part of the sentence says that being a handmaid; “his word is my command”.  I (Mary) listen and have been listening to him in everything, and now, even in this, let it be done to me according to thy word. Thus being a perfect servant of God’s word she was found worthy for a greater responsibility. “He who is faithful in a very little is faithful also in much” (Luke 16:10 & 19:17)

Jesus evidently supports this truth about Mary’s life when he asserts, "Blessed rather are those who hear the word of God and keep it!" (Luke 11:28) This is well qualified earlier by Elizabeth, who utters these words under the power of the Holy Spirit; “And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord." Luke 1:45.

Mary’s yes is a significant yes, she not only says yes to be the Jesus’ mother, but also to be the highly favored of God and be filled in the fullness of God’s Holy Spirit. The Holy Spirit works in us to sanctify and make us holy. While in Mary, her holiness is revealed by this power that would overshadow her; a vessel separated for God is now made visible.

2)      In the visitation to Elizabeth (Lk.1:39-56), we have a second instance of her participation in God’s redemptive action. We see an eager expectant Mary reaching out to her neighbor in need. What’s the best gift to give, if not Christ and his life?  Mary is a perfect model of Christian charity and love. She witnesses by her deeds. But these deeds are not as we understand them.

A witness is one who has seen, encountered or experienced a situation. The concept of witnessing by deeds propagating just pure moral character is the usual misconception. Hence witnessing is always about and towards someone or something. If Mary were to visit Elizabeth apart from ‘her encounter with God’ then we could appreciate her act of kindness, but it would in no way represent an act of witnessing.

In keeping with the necessary criteria for witnessing, Mary first encountered God’s power through the overshadowing of the Holy Spirit. This ocean of grace and power is now ideal to be a powerful witness of God’s love and power. This can be seen in her deed. As soon as Elizabeth hears the sound of her greetings there is a cascading effect of healing, joy and peace. The ultimate fruit is the recognition of God’s presence and grace by Elizabeth.

The scriptures tell us that Elizabeth is filled with the power of the Holy Spirit; John the Baptist finds healing which is signified by his leaping with joy. In a way, Mary also becomes an instrument of Baptism. Even before Jesus or John could begin their public ministry or even visibly appear on the scene; Mary the baptizer. Elizabeth recognizes the honorable place of Mary in God’s plan of salvation and then to her Mary discloses her heart in the great Magnificat. Mary’s song of praise is not a public song of stupendous display of one’s qualities, but a private song of humble self-disclosure to the one who has shown her wisdom to receive such sacred messages of God’s magnificent workings. "Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you.” (Matt 7:6). Elizabeth communicates such openness by her words of wisdom and faith and we see it in the outpouring of God’s Holy Spirit on her.

This action of Mary is what witnessing in the power of the Holy Spirit is all about. The fruit thereof is true empowerment of Elizabeth and the child in her womb.

3)      In the gospel of John (Jn. 2: 1-11), there is another instance of Mary’s participation in the salvific mission of Christ. Just as in the upper room Mary was gathered with the disciples (Acts 1:14), likewise in Cana, Mary is presented as the consequential presence to receive the wine of gladness. Mary is the surest, quickest and effective way to receive from Jesus. In life, this is often seen and we don’t have problems believing this reality of life. But when it comes to Mary and the saints, we falter in our faith even though this is revealed in the miracle at Cana.

An advocate is not needed to get work done but yet he is consulted for the purpose and fulfillment of an important need. Likewise, children may find it easier to communicate to one of their parent their needs, through the other parent. If they have to communicate to their father or their elder brother/sister, they know that they will be able to do it better through their mother, who understands them all, and communicates, either with her authority or a level of wisdom or familiarity.

Likewise, in the miracle at Cana, Mary’s mediation is able to achieve that which would have been impossible with others. Even if someone had approached Jesus directly, Jesus’ reaction shown to his mother would have created a great feeling of rejection and hurt in that person. But Mary, a true servant knows how to accept every situation humbly.

On the other hand, some have interpreted the reaction of Jesus towards his mother as a rejection of her motherhood over him. Some even quote the Lukan text (Lk.11: 27-28) or the Matthean text (Mt. 12:50) to support their thinking.

This relationship was not meant to be just an earthly relationship, but an eternal relationship.  Those who interpret these gospel texts of the miracle at Cana as detachment or rejection should read the text in the context of the Crucifixion.  The crucifixion scene, in John’s Gospel, reveals the profound relationship of Jesus with his mother (Jn.19:26-27).   In Matthew’s Gospel it may seem, from the text following, that Jesus is rejecting his relationship with his mother. For whoever does the will of my Father in heaven is my brother, and sister, and mother." (Matt 12:50). But through the Gospel of John we can confidently assert that Jesus never rejected this relationship of Mother and Son and carried it forth to his disciples. In conclusion, the realization is that just as every disciple is in need of his Heavenly Father; he also needs a mother as given to him by Jesus.

Finally, once we are convinced of Mary’s role in the salvific mission of Christ, then we should not have  difficulty in entering deeply into the mystery of God revealed in his creation (Rm.1:20) and now supremely in Mary, the greatest among his creation. Just as in food without the humble salt – the key ingredient, the taste and flavor of food cannot be appreciated and benefited from, likewise, is the doctrine of Mary’s role. Believing that the primary role of Mary is in the salvific mission of Christ is like adding the right and essential ingredient to food i.e. the humble salt. This belief, if firmly adhered to will resolve our doubts in the other non-essential ingredients that normally tends to bother us.

PRAYER – Come Holy Spirit and inspire us to all the truth that we need to know about Mary, for as we seek her intercession, she will unfailingly, lead us to Jesus her son.

                                                           -  Fr. Conrad Saldanha.