Friday, February 24, 2017

Is it worth worrying?
Wilson SVD
VIII Ordinary Sunday
 1st -  Isa 49: 14-15,  2nd - 1 Corth 4: 1-5,  Gospel- Mtth 6: 24-34 

Sermon on the Mount (Mtth 5-7) is one of the important didactic activities of Jesus in the Gospel of Matthew. Today’s gospel is an extract from the sermon on the mount (Mtth 6: 24-34).  The key concept of today’s readings is ‘do not worry.’  “Worry” is the key word and it occurs six times in today’s gospel (vv. 25, 27, 28, 31 and 34). The day’s gospel is a carefully designed ethical teaching relating to authentic Christian living.
Worry, feeling anxious or stressed, seems to plague millions of people in our world today. what precisely is worry and why do we worry at all? Worry is part of the human condition.  We all experience worry. We worry about something because we perceive it as a threat to our happy living and worry causes us to focus on that potential threat and apparently appears to protect ourselves from that threat. At times, worrying seems to help us to perform well but in reality, it is not so.  It's human nature to be concerned about the bad situations in our world and in our personal lives, but if we're not careful, worry can make us miserable. Worry is like a pendulum oscillating between the two extremities, it's always in motion but it never gets you anywhere.  When one is excessively apprehensive and obsessed with the threat (negative thinking), it can turn out to be a highly problematic complex emotion that can eventually but definitely destroy one’s life.  Therefore, when we worry, we torment ourselves, we harm ourselves. So, why do we struggle with it? And what good does it do?
The technological developments may have made our external life comfortable but are we at peace within? There were times, we wrote letters and waited for days and weeks for a reply but we were totally happy. And today, we communicate instantly but we are more tensed. The smaller the world has become, the more far we are from each other. We have become more delicate human beings. We easily harbor and nurture concerns and worries and our minds are an ocean of worries.
We are anxious, troubled, restless and our heart is heavy. In my anxious search, I fret and fume, and run from pillar to post.  I am full of doubts and worries; Do I look beautiful? Am I handsome? Am I attractive? Am I too tall or too short or too fat or too lean or too dark or too fair? Am I losing my charm as I grow in age?  How will I face pain? How can I be successful? Will I be accepted and appreciated? Will I have more friends? Am I rich enough? Do I have the latest gadgets? Am I better than him or her? If I were to be like so and so, I would be better. I am afraid of failure. I dread making mistakes; conflicts in relationships, peer group pressure, consumerism and comfort culture, economic struggles, social security, growing intolerant and violent culture, etc. Truly our mind is an ocean of worries.
Do you worry about things that are unreal?
Are you more anxious than relaxed?
Are you more unhappy than happy?
Are you afraid of being happy and joyful?
Do you hesitate to hang out with friends?
Are you unwilling to take ordinary daily risks?
Do your worries affect your normal daily activities? 
Are you an obsessive negative thinker?
Are you unduly worried about your food, clothing and comforts?

If yes, then the Lord is precisely talking to us today. Unfortunately, there is no wonder pill that can magically relieve us of worrying. The human scientists have suggested various ways to handle our worry, perplexity and the consequent negative complex emotion. However, they are all a temporary relief and not a permanent solution. Jesus offers us a simple but a permanent solution through todays readings.  Jesus addresses the root cause of the problem and not just the symptoms.
What is my fundamental choice in life? What am I after in life; God or Wealth?  All my life activities, choices, actions and preferences depend on this fundamental choice. The Greek word ‘mammon’ (μαμωνᾷς )  is translated from the Aramaic noun mamônā  ( מָמוֹנָא), and the word means  ‘wealth, property and material possessions.’ The root of the word has a sense of pejorative connotation; indicating to the unjustly accumulated wealth, ‘mammon’ of unrighteousness, a fortune more than the need. Jesus specifically speaks about such wealth because they eventually substitute everything in life and become source of concern, focus, greed and breed worry and anxiety. Affiliation to materialism is inevitably in conflict with loyalty to God. Wealth becomes one’s master.  ‘mammon’ of unrighteousness produces disloyalty, worry, anxiety, jealousy, doubt, fear and makes life miserable on the contrary loyalty to God provides serenity, peace and harmony. In today’s context ‘mammon’ could be the desire for power, authority, fame and name, being addicted to electronic gadgets, social media, drugs, alcohol, pleasure, consumerism and accumulating materials beyond one’s need, etc. Therefore, what is my fundamental choice in life?
Jesus emphatically exhorts, ‘not to worry’ (μὴ μεριμνᾶτε). The Greek word, merimna (μεριμνᾶ) here means ‘to be anxious, fearful, to worry anxiously’ and it specifies not just the mental anxiety but the actions that result from it and so ‘worry’ is an activity of both mind, heart and physic.  The evils of worry are sleeplessness, jealousy, anger and it brings old age pretty soon (1 Macc 6: 10, Sir 42: 9 and Sir 30: 24). Jesus urges not to worry about life, what to eat, drink or about the body. Food, drink and clothing are needs of the body and are essential to life (τῇ ψυχῇ literally is ‘your soul’ but ψυχή is regularly used for life in the NT). Jesus establishes a contrast between life and body (God and wealth). God is the source of life and if so, will he not provided the essentials to sustain life and supply to the needs of the body. Hence, worry about even the basic necessities is worthless.   
Jesus beautifully illustrates the absurdity of being anxious by drawing examples from animal and natural world: The birds of the sky (τὰ πετεινὰ τοῦ οὐρανοῦ) do not ‘sow, reap or gather’, the verbs ‘sow, reap and gather’ (σπείρουσιν, θερίζουσιν, and συνάγουσιν), point to the human undue preoccupation with financial security, accumulating ‘mammon’ of unrighteousness, storing grains, fatty bank balances, properties and the various contemporary addictions. The point that Jesus brings home is ‘the birds do not store up for future, they neither have bank balances nor shares in markets but work daily, take one day at a time and the Lord provides them unfailingly.’ And same is the truth with the beautiful and splendid flowers of the field that blossom and wither on the same day. The breaking point here is the rhetorical question, ‘are you not worth much more than these? (οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν). The creation account in the book Genesis states that the human beings are created in the image and likeness of God (Gen 1: 26-27) and they constitute the final and climactic act of creation and are given authority over the rest of the world (Gen 1: 28). Hence, isn’t it futile to worry?
The practical question that proves the inutility of anxiety is ‘what is the advantage of worrying?’ Worrying is most likely to shorten a person’s life than to extend it (Sir 20: 21-24). Anxiety produces stress, and stress pressure and pressure sickness and sickness medical bills and the medical bills once again produce worry and the cycle goes on and on non-stop.  This elicits that by being anxious one cannot extend one’s life even by a small fraction of a second. Why should we then worry at all, when we cannot even change the least of things? Thus, Jesus promptly establishes the sovereignty and the providential nature of God and the futility of anxiety.

Therefore, the root cause of worry is essentially distrust in God. Worry is caused by not trusting God to take care of the various situations of our lives. Very often we trust our own abilities and fall short of our own expectations. Hence, if our fundamental choice in life is God then worry vanishes instead if wealth is the essential choice of our life then our mind is an ocean of worries.  The answer to incapacitating worry is fundamental option to God and strong trust in God, for we are His precious children and our Heavenly Father’s love is profound then mother’s love (Isa  49: 14-15) and He takes care of everything (Matt 11: 28-30). Therefore, my friends worry not, give it to God, take one day at a time and celebrate life for life is beautiful…..












Saturday, February 18, 2017

Love your Enemies
VII Ordinary Sunday
  First Reading: Lev 19: 1-2, 17-18
Second Reading: 1 Corth 3: 16-23
Gospel: Mtt h 5: 38-48

Sermon on the Mount (Mtth 5-7) is one of the important didactic activities of Jesus in the Gospel of Matthew. Today’s gospel is an extract from the sermon on the mount.  It is a call to action. The concept of ‘love your enemies,’ is one of the key elements of the Sermon on the mountain.  The commandment to ‘love the enemy’ is Jesus’ fundamental ethical doctrine on personal and communal relationship. It is a carefully designed ethical teaching relating to the enemies, transcending the conventional actions and reactions of daily living.
Jesus’ exhortation to love the enemy is a revolutionary expansion of the great love commandment of the Jewish tradition (Lev 19, 17-18); “you shall love your neighbor (ἀγαπήσεις τὸν πλησίον σου) and you shall hate your enemy (μισήσεις τὸν ἐχθρόν σου).” Jesus extends radically the ‘love of neighbor to love of enemy and urges to manifest this unrestricted love through praying for one’s enemy (ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς).
What does Jesus probably mean by loving our enemies? In Greek there are four different words for love and each one has a different meaning:
(i)  storgē   (stergein) – it describes the love in the family, the love of a parent for the children and vice versa.
(ii) erōs  (eran ἐρᾷν) -  it describes the passionate love between a man and a woman, a sexual love that indicates intimacy and longing.
(iii)  philia   (philein. φιλεῖν)  – it describes the real love and trust among the friends.  
(iv)  agapē  (ἀγαπάω)  – it describes the unconquerable benevolence, selfless love and good will towards the other.

The Hebrew word for love is ahab ( (אהב and  it is translated into ἀγαπάω in Greek and hence, the love that Jesus talks about is ἀγαπάω; which does not indicate the passion, warmth and cognate aspects of storgē, erōs and philia  instead it stands for detachment, sacrifice, active interest in the welfare of the other, a love of higher value.
The special beneficiaries of love indicated by Jesus are one’s enemies; who are my enemies (ἐχθροὺς);  the  Greek term ἐχθροὺς  has a wider scope and can designate enemies in socio-religious and political fields. But in one’s life context, it points to difficulties in personal relationships and enmities that occur in our daily life. Therefore, enemy (ἐχθρος) is opposite of a friend, who expresses hostile feelings and the natural impulse is to hate those who hates us.
Therefore, love, here, implies not an emotional affection but a genuine willingness to accept the other and do good to the other, it is not a feeling of heart but a determination of mind. The phrase ‘love your enemies’ would mean, the enemy is a human being, a weak fragile person, just like you (like any one of us), who is longing to be noticed, to be valued, appreciated, accepted and brought into fellowship and communion. We are invited to accept and appreciate the goodness in our enemy no matter if he/she insults or hurts.
The word love implies both attitude and act; one must not only feel love but also act in ways that translate love into concrete deeds. Hence, Jesus urges us to demonstrate the love for enemies tangibly by praying for them. When I begin to pray for my enemy, the person ceases to be my enemy anymore. The Hebrew word for hate is Sänë –( שנא ) , the hatred indicated  by this word is not just an emotional act alone but it implies a mental negative activity and nurturing negative feelings in heart.  Hence, Jesus admonishes to counter this negative activity with the positive activity of love and prayer.
Thus, Jesus redefines the world and provides a guiding principle for an enlightened living marked not by reciprocity but by indiscriminate love and prayer. The exhortation of Jesus counters the basic human tendency of revenge and urges to return hate with a genuine love and prayer.  Let us love everyone, pray for all and celebrate life, for life is beautiful….