BE CLEAN

October 12, 2010
Tuesday of the Twenty-Eighth Week in Ordinary Time
Luke 11: 37-41

The Culture of cleanliness:

The modern society attaches premium to the virtue of cleanliness. The saying “cleanliness is next to godliness” is adopted as the gospel principle of the modern commercial enterprises and market economy. No wonder, we live in an era of cosmetic and sanitary revolution. The markets are flooded with cosmetic and sanitary products, 60 percent of the media advertisements and commercials are on cosmetic and sanitary products. The image-conscious culture of ours has a web of unwritten laws, traditions and practices regarding beautification, maintenance, sanitization and purification. The Biblical times, especially the Jewish culture was not less concerned about physical cleanliness. Jesus is confronted with such an issue, his ritual and physical impurity at the table. The irony of the episode is that the Lord who is the source of sanctifying grace is now accused of impurity by those whose hearts were shown to be unclean!

Purity—the sign of a Christian

Jesus turned the tables at an “image conscious” society by inviting them to check “what is within” even as they present a seemingly clean external. Jesus exposes the paradox of “clean periphery” and the “unclean center”. In the final analysis it becomes clear that this high culture of purity is in fact floats on the low culture of impurities. Further more, Jesus inverts the measure of purity—purity does not consists in the cleanliness of the externals, rather in the purity of the inner chamber of the heart. To be a Christian, then is to be a clean person, pure in thoughts, intentions and dealings. No wonder, Jesus has made it imperative for His disciples to wash themselves in the waters of baptism and cleansed in the sanctifying grace of the Holy Spirit. This purity is achieved, aside from the power of the Word of God, on the strength of the rituals (sacraments) and charity.

Sacraments: the source of sanctifying grace

Rituals are part of any culture. Christian culture is rooted on sacramental rituals. The seven sacraments of the Church impart to the believer grace necessary for his/her life. The grace of sanctification is basic among the graces. In baptism the one is washed clean of all his/her sins and impurities accumulated in his life and shared from the original sin. This ritual of purity is represented by water and a white piece of cloth. It is a sacrament of re-birth, being born again as a child of God who is pure, holy and immaculate. The sacrament of reconciliation ritually sanctifies the sinner of all the impurities of his action and omission. Repentance is a necessary condition for the sanctifying grace. The Holy Eucharist allows the Christian to enter into the sacrificial grace of Christ, to wash His impurities in the blood of the Divine savior. In the Eucharist, what is impure is made pure and filled with the strength of grace that no more one may live in guilt, sin and impurity. The other sacraments (confirmation, marriage, holy orders, and the anointing of the sick) also impart to the recipient sanctifying grace along with the specific grace necessary for the state of life he/she enters.

Love: the source of sanctifying grace

Now, rituals, devoid of the spirit can remain just that—rituals. The sanctifying grace of the rituals are to be lived and practiced in the virtue of charity—selfless love. Love has the power to heal and cleanse. Any ritual without love is ineffective. Love impels one to put into act what he/she celebrates in the sacraments. Love teaches us that clean hands and clever minds are not substitute for a clean conscience. A clean conscience is the manifestation of a loving heart. The nursery rhyme “Clean little hands are nice to see” teaches the children of the beauty of cleanliness, but the “commandment of love” teaches us of the beauty of a life well founded purified in the sacrifice of love.

Purity lies in the middle. We need to avoid the extremities of ritualism and self-validation. Love and rituals are not contradictory. They compliment my life of purity.

How clean am I? Do I pay attention to the purity of my thoughts, words, intentions and dealings as much as I care for the cleanliness and grooming of my body? How often do I notice impurities in my thoughts, words, dealings and intentions? What steps do I take to cleanse my conscience and sanctify my life?

LIGHT OF FAITH

September 20, 2010
Monday, 25th Week in Ordinary Time
Luke 8: 16-18

Christ the Light:

One of the most effective and powerful symbolism Jesus found to describe Himself was that of the light. He claimed to be the light of the world. He called His disciples to abide in His light. Further, He also claimed that His disciples are the light of the world. The Gospel of John speaks of eternal light breaking upon us tearing down the curtain of the darkness of sin and impurities. Indeed, Jesus, the Son of God is the light of the universe, the light shining in every soul, mind and heart, calling creation to the realm of the kingdom of light. God is light because everything is made manifest in Him, there is no duplicity in Him and He is the source and summit of all that is good, beautiful and truthful. Jesus is the light of the World, for, in Him the Father is made manifest to the world and the world is made manifest to the Father.

We, the Light:

Just as the Lord is the Light of the world, so are we, His disciples. Jesus wants us to live as children of the light. The properties of light such as vision, clarity, transparency, openness and purity are gifted to His disciples in the abundance of Grace from the heart of God the Father. Today we are called upon to be the light of Christ in a world of darkness, deception and contradictions. I am called to be reveal in my person, words, dealings and relationships the true image of God to the creation that surrounds me, and well as to bring the creation into the Light of the Lord in Heaven.

Light of Faith:
I come into the light of Christ by virtue of the grace of baptism. At baptism, a lighted candle was given to me and to my parents and godparents with the reminder that I am receiving the light of Christ. I was also reminded that this light is to be kept burning bright in my heart, giving light to those around me, till the time I enter the eternal light in Heaven. Further, I was told that the baptismal grace and the light of faith are the gift of the Holy Trinity, through the Church, for me to be strong and guide in my pilgrimage of life. This light is an assurance for me that the Lord has already come in history, He is present in my person, and He will come again in glory. I keep this light alive as a sign of my longing for Him, to welcome Him no matter whatever time and hour of the day He will arrive.

Witnessing the Light:
The light is meant for others. It cannot be hidden. So also, my faith cannot all be a “personal” and “private” affair. Faith is a communitarian affair. To say that I have faith, I believe in Christ, but I do not believe in the practices of faith in the Church is to say that I have no faith at all. To hide the light is to distinguish the light and to deny the existence of light.

Jesus wants me to practice my faith, to proclaim it, and to be a witness to His light wherever I may be. My faith is to be seen in my life and dealings. Do people around me see the strength of my faith? Do people related to me, beginning with my family, my friends and co-workers recognize my faith and faith practices? Do they feel attracted to “pray the way I pray” and to “worship in faith, as I do”? Do I become a pointer and image leading people to Jesus? Does my faith have a positive influence in the community I live?