Breaking the Word: Beyond the Hoarding & Through the Veil

Sunday, November 17, 2024

Beyond the Hoarding & Through the Veil

33rd Sunday in Ordinary Time (B)

Readings: Daniel 12:1-3; Psalm 15 (16):5, 8-11; Hebrews 10:11-14, 18; Mark 13:24-32

My dear friends, when was the last time you looked at an artist’s impression of something? How did it make you feel? We often rely on artists to help us see things that are hidden in some way. For example, it was reported on Friday that a new waterfront development has just broken ground on Sentosa. It’s scheduled for completion in 2030. Which means, right now, we can’t see what the finished product will look like, since it doesn’t exist yet. Like the hoarding around a construction site, time hides it from our eyes. Thankfully, the news report provides two artist’s impressions, which help us imagine what is to come… And it’s not just time that causes things to be hidden from us. Certain life experiences can have a similar effect. Do any examples come to mind? How about trauma? Isn’t it true that traumatic experiences can shock our hearts to such a degree that we become blind to the possibilities of hope, and need help to see again? Isn’t this what our scriptures do for us today?

In both the first reading and the gospel, we find a form of literature called apocalyptic. A kind of writing that aims to reveal or un-veil hidden things. It’s likely that each of these passages was written at least partly in response to the desecration of the Temple in Jerusalem. First by the Greeks, in the 2nd century BC, and then by the Romans in the 1st century AD. The Jews believed that the Temple was where God had chosen to make a home among them. It was a tangible reminder that God is both with us and for us. So how traumatic it must have been for them when it was desecrated. Perhaps at least as traumatic as watching one’s parish priest being assaulted at Mass, or losing a beloved child to suicide. And just as the hoarding of time prevents us from seeing what an unfinished building project will eventually look like, the experience of trauma acts like a veil, covering up any reasons we may have for hope. After all, what possible future might there be for us, if even our loving God has forsaken us?

In response, both the first reading and the gospel provide something like an artist’s impression, helping the people to imagine a hope-filled future. Three aspects in this image are worth highlighting: a turning point, a heavenly figure, and an assurance of eternity. Even though they are suffering now, even though they may still be blinded by shock and grief, the people are invited to look ahead to a different time. To a moment when the tables will eventually be turned. When the powers of this world will be shaken, and those presently in distress will be rescued and gathered into safety. And this turning point will be brought about by a heavenly figure. In the first reading, it is the angel Michael, the great prince who mounts guard over (the) people. In the gospel, it is the Son of Man (Jesus himself) coming in the clouds with great power and glory. Both these figures will gather up all God’s chosen people, assuring them of an eternity of peace and joy…

But that’s not all. While both the first reading and the gospel paint for us a landscape of what is to come in the future, the second reading presents us with a portrait of Jesus, as he is, already now, in the present. And again we may highlight three aspects in this image. First, the reading reminds us that it wasn’t just the Temple in Jerusalem that suffered desecration, our Lord’s precious Body was desecrated too. For by his Dying and Rising Jesus offered one single sacrifice for sins for our sake. Second, we’re told that, by virtue of that one single offering, Jesus has achieved the eternal perfection of all he is sanctifying… Meaning that, unlike an unfinished project, our hope is not in something yet to come. Rather, in a mysterious but real way, what we hope for has already been accomplished. It is with us and among us. It is why we gather to celebrate the Eucharist. Third, more than just inviting us to gaze upon Jesus, the reading also prompts us to imagine how Jesus gazes upon us, as he patiently waits for more people to submit to his gentle embrace. Including those who may now be counted among his enemies. Those still resisting his call. For it is from the Lord’s merciful gaze, that we draw the strength we need to live as he lived, to truly become members of his Body here on earth.

So more than just consoling the traumatised, our scriptures also present a challenge to those who may contribute to their trauma. Including those mentioned in that verse we quoted at the start of Mass. Those whose hearts are weighed down with dissipation and drunkenness and the worries of this life (Lk 21:34). Like the psalmist, both the traumatised and those who traumatise others are called to keep the Lord ever in (their) sight. Not just here in the Eucharist, but also out there in the lives and bodies of the poor.

Sisters and brothers, unlike that building project on Sentosa, we don’t have a scheduled completion date for all this. What must we do to remain vigilant, so as to be ready to welcome the Lord whenever he comes?

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Breaking News: Ordinary Time

Apart from those seasons having their own distinctive character, thirty-three or thirty-four weeks remain in the yearly cycle that do not celebrate a specific aspect of the mystery of Christ. Rather, especially on the Sundays, they are devoted to the mystery of Christ in all its aspects. This period is known as Ordinary Time. Ordinary Time begins on Monday after the Sunday following 6 January and continues until Tuesday before Ash Wednesday inclusive. It begins again on Monday after Pentecost and ends before Evening Prayer I of the First Sunday of Advent. This is also the reason for the series of liturgical texts found in both the Roman Missal and The Liturgy of the Hours (Vol. III - IV), for Sundays and weekdays in this season. ~ General Norms for the Liturgical Year & Calendar, 43-44

From 36th Jesuit General Congregation

It is our union with one another in Christ that testifies to the Good News more powerfully than our competences and abilities.... In our individualistic and competitive age, we should remember that the community plays a very special role since it is a privileged place of apostolic discernment.... The Jesuit community is a concrete space in which we live as friends in the Lord. This life together is always at the service of mission, but because these fraternal bonds proclaim the Gospel, it is itself a mission. –Companions in a Mission of Reconciliation and Justice (CMRJ), nn. 7-9.

With the poor, we can learn what hope and courage mean.... In our communities and apostolates, we hear the call to rediscover hospitality to strangers, to the young, to the poor, and to those who are persecuted. Christ himself teaches us this hospitality. –CMRJ, nn. 15-16.

At the heart of Ignatian spirituality is the transforming encounter with the mercy of God in Christ that moves us to a generous personal response. The experience of the merciful gaze of God on our weakness and sinfulness humbles us and fills us with gratitude, helping us to become compassionate ministers to all.... For us Jesuits, compassion is action, an action discerned together. Yet we know that there is no authentic familiarity with God if we do not allow ourselves to be moved to compassion and action by an encounter with the Christ who is revealed in the suffering, vulnerable faces of people, indeed in the suffering of creation. –CMRJ, nn. 19-20.

(T)he Society must respond more decisively to the Church’s call for a new evangelization, giving special emphasis to ministry to and with the young and with families.... A special gift Jesuits and the Ignatian family have to offer to the Church and her mission of evangelization is Ignatian spirituality, which facilitates the experience of God and can therefore greatly help the process of personal and communal conversion. –CMRJ, nn. 22-23.

In many societies, there is an increased level of conflict and polarization, which often gives rise to violence that is all the more appalling because it is motivated and justified by distorted religious convictions. In such situations, Jesuits, along with all who seek the common good, are called to contribute from their religious-spiritual traditions towards the building of peace, on local and global levels. –CMRJ, n. 28.

Pope Francis has emphasized the fundamental connection between the environmental crisis and the social crisis in which we live today. Poverty, social exclusion, and marginalization are linked with environmental degradation. These are not separate crises but one crisis that is a symptom of something much deeper: the flawed way societies and economies are organised. The current economic system with its predatory orientation discards natural resources as well as people. For this reason, Pope Francis insists that the only adequate solution must be a radical one. The direction of development must be altered if it is to be sustainable. We Jesuits are called to help heal a broken world, promoting a new way of producing and consuming, which puts God’s creation at the center.... The multifaceted challenge of caring for our common home calls for a multifaceted response from the Society. We begin by changing our personal and community lifestyles, adopting behaviour coherent with our desire for reconciliation with creation. – CMRJ, nn. 29-30

From 35th Jesuit General Congregation

From General Congregation 35

By sending us to 'those physical and spiritual places which others do not or have difficulty reaching,' the Pope entrusts to us the task to 'build bridges of understanding and dialogue,' according to the best tradition of the Society, in the diversity of its ministries.
- Decree With Renewed Fervor and Dynamism, n. 6

To be missioned to this work 'at the New Frontiers of our times' always requires that one also be rooted at the very heart of the Church. This tension, specific to the Ignatian charism, opens the way to true creative fidelity.
- Decree With Renewed Fervor and Dynamism, n. 13

In every mission that we carry out, we seek only to be where (Christ) sends us. The grace we receive as Jesuits is to be and to go with him, looking on the world with his eyes, loving it with his heart and entering into its depths with his unending compassion.
- Decree on Identity, n. 15

For ultimately, there is no reality that is only profane for those who know how to look. We must communicate this look and provide a pedagogy inspired by the Spiritual Exercises, that carries people - especially the young - into it.
- Decree on Identity, n. 10

Our ministries of proclamation of the Word and the celebration of the Life of Christ in the sacraments continue to be fundamental for our mission and our lives together as Jesuits.
- Decree on Mission, n. 19

The complexity of the problems we face and the richness of the opportunities offered demand that we engage in building bridges between rich and poor and establishing advocacy links of mutual support between those who hold political power and those who find it difficult to voice their interests. Our intellectual apostolate provides an inestimable help in setting up these bridges, offering us new ways of understanding in depth the mechanism and links among our present problems.
- Decree on Mission, n. 28

Jesuit community is not just for mission, it is itself mission.
- Decree on Mission, n. 41

In this global context it is important to highlight the extraordinary potential represented by our character as an international and multicultural body. Acting consistently with this character can not only enhance the apostolic effectiveness of our work but in a fragmented and divided world it can witness to the reconciliation in solidarity of all the children of God.
- Decree on Mission, n. 43

Faith in Jesus Christ teaches us that self-realization comes from self-giving and that freedom is not so much the power to choose as the power to order our choices toward love. At the same time, love for Jesus Christ and the desire to follow him call us to trusting commitment. Commitment to the Word Incarnate cannot be separated from commitment to the concrete manifestations of the Word that are at the center of our lives, the Church and the Society which exists to serve the Church.
- Decree on Obedience, n. 19

Sunday, November 17, 2024

Beyond the Hoarding & Through the Veil

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