Christology

·         Jesus’ titles speak about his identity.

·         Faith and reason are combined

·         The one who proclaimed became the proclaimed.

Christology = The study of the identity and saving functions of Jesus Christ for the World.

There is new interest in Christology – Did Jesus really live?  Fascination for experience, reason, interest in human person, reaffirming the world, human body as beautiful – incarnation, sense of history, sensitivity to evil, religious pluralism, uniqueness of Christ, Ecological crisis, global Christ. 

Why Christology? – Faith is necessary.  

·         Personal enrichment – meaning and destiny of life found in Christ.

·         A model of relationship – God and others – Help to the community – All the 16 documents of Vatican II speak of Christology.  It is necessary for inter – religious dialogue.

·         Christ is the second person – Nicene Creed. 

·         Personal identity and saving function = Christ as he is in himself.  Christ in relationship to the Father, myself, world, others, in the past, present and the future.

Sources of Study – Scriptures and Tradition.

What is Christology? – Theology = Faith seeking understanding.

                                      -  Christology = Faith in Christ seeking understanding.

Etymology – kristos = the anointed (Heb Messiah, Aramaic Masiha)

                                      - Logos = Word or study, knowledge, science. 

Literally it is the study or knowledge of Christ (Ph 3:8)

The anointed ones are only the kings and the prophets for specific reasons in the Old Testament (Lev 4:16, 1 Kings 19:6, Is 61:1, 1 Sam 24:6.

Jesus = Name of a historical person and Christ = the function of Jesus.

Jesus as Christ was of a later identification (Acts 2:36).  Jesus Christ is both a historical person and object of Faith.

Jesusology = the study of the historical Jesus as the person of Nazareth with no reference to the Christian Faith (Mt 1:24-25, Lk 1:31).  Yesua = God saves (Jos 1:1, 2:1, Num 27:18-23)

Christology = the study of historical person of Nazareth as the Christ. 

Divine Revelation = Self-revelation of God in human history for the salvation of mankind.

Faith = a personal response to a personal revealing God.

Definition of Christology:  Christology is the theological reflection of the mystery of Jesus Christ; and interpretation of the Christ’s event by human mind and heart in the light of Faith, revelation and reason.  It is the scientific understanding and systematic reflection on our faith in Jesus Christ and his saving functions for the world.  It is Christian faith seeking understanding.  It is the science and art of knowing, living, loving and witnessing Christ. 

·         The centrality of Christology grows from the centrality of Christ. 

·         There are many types of Christology – Christology from above and below, Functional Christology, Ontological Christology, Rightist and Leftist Christology, Centrist Christology, Spirit Christology, Indian, or Tribal Christology etc. 

Saving Death – We begin from experience – based ourselves on experience of the Apostles – NT writings = Jesus Christ is the Saviour of the World.  Their experience deepens ours. 

Death – Historical setting – 14 or 15 of Nizan.  Two calendars – one is sacred = begins with Nizan and the other is secular = it is the seventh month of the year. 

For John 14^th of Nizan is theological.  It is to show that Jesus is the Paschal Lamb (Jn 19:14, 36) – not one bone will be broken.  Death was recorded by historians like Flavius and Josephus.  There was a trial by the Sanhedrin.

Sanhedrin – It is the highest Jewish Court of Justice (Supreme Court).  It has 71 members.  It has three groups (i) the retired and current High priests, (ii) The Elders – laypersons from leading families and (iii) the Scribes (Pharisees and Sadducees).

Jewish Society composed of Clergy, lay nobility, the Scribes, the Common man, the slaves and the widows. 

There was setting for the trial – deep, underlying real reasons.  The accusations were the outer reasons given. 

Conviction – religious reason twisted and turned to become political.  Pilate had no reasons to convict him (Lk 23:13-17, Jn 19:4,6-8).  The real reason is INRI = Iesus Nazarenus Rex Iudaorum (Jesus of Nazareth the king of the Jews).  This is the only written word about Jesus of Nazareth. 

Crucifixion – For non-citizens, Cross = instrument of torture.  The custom was taken from Chartage. 

·         Jesus died for Salvation of humanity – by his way of life, actions, Jesus knew about his forth-coming violent death.  As God he knew but as man gradually (Lk 4:40).

·         No total willingness it seems but predictions proved that he accepted his death (Mk 8:31, 9:30-32, Lk 9:21-22, 43-45, Mt 17:22-23, 16:21) – death was a proof.  In his death he recognizes his Father’s will.  Therefore, he accepted.

Death as Salvation (Mt 26:26-28, Lk 22:17-20, 1 Cor 11:23-26)

1. Jesus is kingdom of God.   Jesus knew his death would bring salvation. 
2. Establishment by unique sacrifice of New Covenant – blood sacrifice.
3. Ebed Yahweh – Mission completed with Death and once and for all.  Death is universal (because he is God–man) in character.  The blood he shed he shed it once and for all for you and for all. 

Necessity of his death – (i) Self-communication culminated in Christ. (ii) No better communication than self-giving – Love tested in suffering (iii) It is the hardest way possible (Jn 3:16).

Kairos = The appointed time, apt time, time of redemption.  

Death as expiation (reconciliation) – (2 Cor 5:18-19, Rom 5:6-11, 3:25)

Jesus is saviour from death, the consequent of sin (Rom 8:24, 1:32, 6:7, 1 Cor 15:45-46, Act 2:24, Rev 6:8, 1 Cor 15:26).

Jesus is liberator from law (Mt 5:17-18, Rom 3:31)

Jesus is victor over evil ----

His death is linked with kingdom which is anticipated (Mk 14:17-25, 1 Cor 11: 23-25. 

Soteriology = study of Salvation

Resurrection – Resurrection proves the Gospels, the Gospels are witness to the resurrection.  Resurrection is real as given in the Gospels – Great men return to life (Mt 11:13-14, Jn 1:21, Lk 1:17, Mal 4:5)

Empty tomb – (Mk 16:1-8, Lk 24:1-12, Mt 28:1:7, Jn 20:1:13) – there are discrepancies (the writers were not concerned about it). 

It is not that the tomb is empty, hence resurrection but Resurrection, hence tomb is empty.  He appeared – writers used language of the senses though stressed is on the element of Faith.  There was a competition for witnessing – the historical Jesus became the Christ of Faith after the resurrection. 

Resurrection is an event – a historical event, a divine act, there are witness, gift of the Spirit – a transhistorical or metaphysical act.

There are three counter arguments but the empty tomb, the appearances and the witness of disciples are the three hinges of Resurrection. 

It can be theologically explained.  An act of God, redemptive event, sign of New Life, new age, manifestation to his disciples, his Lordship, restoration in Christ, Hope of our resurrection, new meaning to death, cross, life and eschatological aspects. 

Death, Resurrection and Ascension complete the life of Jesus on earth.  They are distinct but not separated – the story of Jesus does not end. 

Jesus Christ, Saviour of the world.  Saviour is the identity of Jesus.  In Greek soter (noun) and Sozein (verb). The word used is soteria = salvation.  In Latin Salvator = Saviour, and in Hebrew Yesua = God saves.

Jesus is the saviour of the Cosmos.  Salvation in the modern view means liberation, reconciliation, healing, self –emptying, saving love, transforming love and covenanted love.  It means to rescue, to save.  In the traditional view = Atonement, substitution, vicarious sacrifice, representation, cleansing.  There are other concepts of Salvation in other faiths too.  They are like moksha in Hinduism, Nirvana in Buddhism and Najat (Islam). 

In Exodus - God saves, in NT Jesus saves.  He saves from sin and death (Rom 6:23, 6:7).   The human condition calls for salvation. 

Sin ₌ breaking of relationship, alienation from God – Jesus interested in the sinner and not sin.  He saves from Satan (all that is opposed to God), from the burden of Law (Gal 3:13)

Human beings have the sense of sinfulness, limitedness, woundedness, helplessness and soiled.  Sin = heartlessness, Godlessness, humanlessness. 

Original sin – A state of being – reality of limitedness, powerlessness etc. 

Answers to challenges – objective and subjective salvation, freedom, already and not yet, struggle, saving significance.

Unique and Universal Saviour – Identity of Jesus, salvation for all (whole cosmos)

Story of Jesus – Virginal conception and birth, God’s intervention, human co-operation, incarnation = self- revelation of God – Assuming human nature, Jesus is more Levitical than Davidic from the mother’s side.  His brothers and sisters in Jewish understanding can mean many things.  He is the carpenter, charismatic itinerant preacher.  He had his mission from the heart of God.  He is mission – Mission Manifesto (Lk 4:18-19, Is 61: 1-4).

He experience baptism and temptations.  Jesus sided with the poor.  His ministry is in three phases.  (i) Galilean Ministry – Multiplication of loaves, (ii) In Jerusalem – both preaching and teaching. Whom? – Not educated ones. How? – With authority, in word and deed, in parables (Mk 4:10-11, Mk 13:10-11) and (ii) Judean Ministry. 

Parable = Greek parabola = Heb mashal = wise sayings.  The summary of Jesus’ teaching is in Mk 1:14-15). 

Good news that Jesus preaches, Good News that he is, Good News that Apostles preach and Good News that is written.

Kingdom of God – Greek Basileia tou thou Heb = Malkuth Yahweh.  It has little to do with territory – based on historical context, revealer and the revealed is the same – it is more of reconciliation, relationship – kingdom not only worldly but also spiritually.  Kingdom is a gift.  Kingdom demands metanoia = conversion of heart, already and not yet.  Miracles reveal it.  Resurrection is the miracle of miracles.  His message is universal.

New Testament Christologies – We know Jesus from the Gospels – edited work.  Gospel = evangelion = good news. 

Matthew -  (9:9, 10:3) – Jewish outlook – titles like Son of God, Son of David.  – Birth, Baptism, transfiguration and death.  Also ecclesiastical importance (16:18, 18:17). New Covenant – new Moses. 

Mark – Written for persecuted Jews outside Palestine (Nero died in 68 AD) – made use of Christological titles like Son of God, Son of Man, Suffering Servant, Lord etc.  Half of it devoted to miracles.  Messianic secret Because it was premature – they would make him king – political times and they would misunderstand his mission (8:10, 9:9, 1:34, 3:32, 5:43, 7:36)

Luke - Gentile audience – sit im leven – Gospel of mercy, poor, women – the lost son parable, lost coin, Samaritan etc (Lk 15).  He continues his description in Acts.

John – It is highly theological in content – Made use of dualism.  There are four movements – Pre-existence, incarnation, Glorification and faith.  Also famous for his Ego eimi sayings.

Paul – Soteriological in character, the word Gospel used for the first time, Christ = mystery.  Kerygma and Confession or witness were important.  The proclaimer becomes the proclaimed. 

HISTORICAL JESUS AND THE CHRIST OF FAITH

Historical Jesus is the object of Historical Critical Method (HCM).  The Christ of Faith is what we know about Jesus is through faith experience, faith witness, based on historical facts but interpreted in the light of faith. 

Gospels are not biographies or eyewitness but a testimony of a faith living community.  The real Jesus cannot be known, cannot be proved but interpreted.  He is much more. 

History of Christology – The NT Christology is of Apostolic and post apostolic origin – flashback Christology.  There were many Christological heresies during patristic fathers (2-7 cent AD)

Heresies

1. Docetism – Gk Dokein = to seem, to appear – prevalent during the 1^st century. Teachings – It affirms that Jesus is not a human being but he appears to be.  Ignatius of Antioch defended the      church against Docetism and affirmed the true humanity of Jesus.
2. Adoptionism – (Paul of Samosatta) – Jesus is adopted son of God, not a natural son.
3. Sabellianism (Sabellus) – The Son and Spirit are only models or modes of appearance of the Father.
4. Arianism – (Arius – Alexandrian priest) – he denied the humanity of Jesus.  Jesus is a creature.  Therefore, subordinated to the Father.  It was condemned by the First council of Niceae (325).  Jesus is defined as homousious i.e., of the same substance with the Father.  Now the term used is consubstantial with the Father.
5. Appolinarism (Appolinarius of Laodiceae) – Jesus has only one soul i.e., divine Soul.  He assumed human body at incarnation but it does not have a human soul.  He tried to defend the Nicean Creed but end up in denial of the humanity of Jesus.  Without human soul he cannot be a human being.  Constantinople I (381) condemned it. It affirmed that Jesus has a human soul as well.
6. Nestorianism (Nestorius of Constantinople) – It affirms the duality of persons in Jesus Christ.  Mary is only Christotokos = bearer of Christ, she is not theotokos = bearer or carrier of God.  The Council of Ephesus condemned it.  Mary is rightly called theotokos as well.
7. Monophysitism (Eutyches) – mono = one, and physis = nature, Physeis = natures.  The humanity of Jesus was absorbed into the divinity making him of one nature.  Human nature was swallowed up when he assumed humanity.  The Council of Chalcedon (451) condemned it.  It affirmed the two natures in Christ.  Also the Constantinople II (553) reaffirmed the full divinity and humanity in Jesus through hypostatic union that preserved the two natures in one person. 
8. Monothelitism (Sergius of Constantinople) – Theles = Will – There is only one will in Jesus i.e., divine will.  Human will is denied. Therefore he is not a human being because he has no will.
9. Monoenergism – one action in Christ.  Christ has only one action i.e., divine action. The council of Constantinople III (680) condemned monothelitism and monoenergism.  It affirmed that Jesus has two wills and two actions. 

All these heresies were caused by the confusion of terms.  Physis = nature, ousia = Substance, Hypostasia = individual, Prosopon = person.  They were used interchangeably.  This was put an end by the Council of Chalcedon by defining that there are two natures (physis) in one person (prosopon) of the subsistence (hypostasis) of Jesus. 

Subsistence = unique to each person of the Trinity.

Substance = common to all persons of the Trinity. 

Prosopon = (personal in Latin) means a mask used in stage. 

The Alexandrian school of theologians stressed on the Divinity of Jesus – Cyril and Origin (Christology from above).

Antioch School stressed on Humanity of Jesus – Nestorius, Theodore (Ascending Christology i.e., anthropos logos).

Alexandrian find support in John’s Gospel – St. Thomas, Karl Barth

Antioch finds support in the Synoptics – Panenberge, Karl Rahner, Schillebeekx.

Middle Ages – St. Thomas and Bonaventure – philosophical view – stressed on divinity. 

St. Anselm – why did God become man? Cur Deus homo? – Ransom to devil.

Reformation – Luther rejected speculative, metaphysical and Thomistic.  He stressed on return to the Scripture and Tradition of St. Augustine.  They reduced Christology to soteriology = Who is Jesus for us.

Calvin – He followed Luther.  He stressed on mediatorship or redeemer.

Modern Liberal Protestant Theologians – they were influenced by enlightenment, Philosophy, existentialism of Martin Heideger, Spinoza and others. Soteriology = Christology. 

Modern times – influenced by Science, technology, electronic revolution, mass media, industrial revolution, Changes in cultural, political economical aspects, psychology, Marxism and evolutionism of Charles Darwin.  Mysteries discussed and debated.  Shift from Divinity to humanity centered Christology. 

Contemporary – Karl Rahner, Hans Kung and John Suprimano speak more on the humanity of Jesus especially his ministry.  They healed the split between soteriology and Christology by constructing on the death and resurrection of Jesus.

Christology ever old, ever new, open to change

There are also liberation, tribal, dalit, feminist and cosmological (Teilhard De Chardin) christologies.  

Karl Rahner – He used the transcendental method – Christ is the key to interpret human.  Human being by himself cannot transcend.  Incarnation and resurrection are centered of Christology. 

W. Panenberg - Historical approach to an event to solve the enigma (problem) of human life.  Historical consummation anticipated in Christ. 

E. Schillebeekx - Reconstruction of the ministry of Jesus centering on kerygmatic aspect of kingdom of God.  Christ is the point of encounter.  He is the divine way of being human and the human way of being divine.

Hans Kung – emphasis on human Jesus.  Human = Jesus.  Prototype of humanity.

Gerard O’collins – centers on resurrection – traditionalistic approach to humanity.

JESUS ON GOD

Jn 20:28, 1:1, 1:18, Heb 1:3, 8-9, Rom 9:5, Phil 2:6, Tit 2:13, 2Pet 1:1, 1Jn 5:20, Col 1:19, 2:9.  Ego emi sayings are reflection of Ex 3:14 – self-definition of Jesus.  Jesus as Lord (Kyrios) or in Hebrew Adonai only after the resurrection (1 Cor 16:22, Rev 22:20).  Jesus as the Son of God – not so much title but a relationship to his Father – unique relationship.  He is the natural descendant (huios) – the Son/ the Beloved (Mk 13:35-36, Mt 11:27, 28:19, Jn 3:16-18). Pais, paidos = children,  and Tekna = sons.  Sons of God can be many things, can be heroes, emperors of Egypt were called sons of God (Gen 6:2, Deut 32:8, Job 2:1-6, Ps 29:1, 89:6, Ex 4:22, Jer 31:9). 

Abba consciousness – Mk 14:36, Mt 26:39, Lk 22:42 – the context is in agony – intimacy.  Abh = Father.  Abba = O Father (vocative case).

Logos Christology – Jn 1:1-18.  Logos = being or function, or knowledge or wisdom, understanding, reason, mind etc.  Philo of Alexandria used it – background was Hellenistic – pre- Jewish literature.  He was a Jewish theologian – combined Jewish theology with stoic philosophical idea of divine reason which is Logos and immanent spirit that pervades the universe.  He combined Platonic world of ideas (intermediary beings) with Jewish monotheism.  Therefore logos of Philo is a real being (personal agent) distinct from God who acts as an intermediary between God and man. 

Wisdom – Sophia (in Gk), and sapientia (in Latin) = logos as agent of creation (Wis 9:1-1-9, Prov 8:23-30).  John took this idea from Philo.  Jesus = God’s Word, communication, self-expression, mediator, revealer, Word spoken.  Word = inculturated term (Om in Hinduism).  Logos understood by both Jews and Greeks.  Logos theology is a descended theology – John’s – Logos = personal identity i.e., Jesus Christ.  Through incarnation we know Jesus as a human being.  Incarnation = enfleshment.  (caro = flesh).  In Greek it is Sarx.

In Hebrew, Flesh = whole person (1 Jn 4:2-3), the whole human form.  Incarnation is the history of God becoming man (Jn 1:14).  Faith in incarnation is fundamental to Christianity.  God becoming man is the basic statement in Christology as says by Karl Rahner.  It is timelessness entering time.  Becoming man without ceasing to be God (Col 1:15-17).  Humanity was added to Him.

Avatara = to appear, to become embodied.  Incarnation is reality. 

Convergents – Both show God closeness to human beings, putting on forms, human need divine encounter, Initiative by divine. 

Divergents – (i) Avatara are many while Incarnation is only one. (ii) Avatara is only manifestations while Incarnation is not mere manifestation but real God.  (iii) Avatars are repeated while Incarnation is not repeated but once and for all.  (iv) No Avatar dies for human salvation or universal salvation.  Therefore, there is no parallelism, they are two different realities. 

SON OF MAN

It occurred 70 times in the Synoptics and a dozen times in John.  Hebrew bar nasha = any person.  Jesus used it as self-designation. 

Context – Speaking about his human condition (Mt 8:20, Lk 9:5-8), when authority was questioned (Mk 2:10,28), regarding super human powers (Mt 9:6, Lk 5:24), Messianic mission (Lk 19:10), Passion and death (Mt 12:14, Mk 9:3, Lk 9:44), eschatological coming (Mk 14:62, Dan 7:13-14).  This is the Messianic Secret of the synoptics. 

Theandric nature (one person with two natures) – Theo = God, andropos = human being.  Theandric is an adjective.  Nature = intrinsic mode of being.  Being human is becoming human.  Humanity = being limited, wounded, helpless etc – particular aspect.  The universal aspect is rationality.

Jesus is fully human – homousius – experiences its fullness, limitations and ignorance (Mt 2:26, 13:32, 1 Sam 21:1-6 – the king was Abimelec not Abiathar.  Mk 12: 36 – Psalm 110 as David’s Psalm, which is not true – agony in the garden.  He is truly human – not in disguise but genuine.  He is uniquely human – divine person in human. He is the paradigm of human – the epitome of all that a human being is – truth, goodness, model, archetype of all that is human. 

Divinity of Jesus – Our concept of divine depends on our human situation i.e., God above – principle of order, beyond the law.  God within – core of one’s being.  God before – liberator and God in relationship – I and thou. 

Jesus the Divine – Divine = the beyond, more to God than we think, Karl Rahner speaks of openness to the Divine.  Jesus = revealer of God – unless he is a divine resider how can he reveal.  He leads to eternal life because he is eternal himself.  There is more to humanity that we articulate, more to God than we articulate.  Jesus bridged the gap – He is the point of encounter.

One two natures – Person – Boethius (6^th cent) = A person is the individual substance of a rational nature.  St. Thomas took it up = different from animal – thinking being capable to love.  Individual is one who is undivided in himself and divided from others.  Modern philosophers added freedom, self-identity, self-consciousness and autonomy. 

The person of Jesus Christ – He is an individual being having unique personhood.  Human nature is added.  Human being without human personhood? – we speak of levels of being – higher is the being, higher the identity, consciousness.  Divine is the highest.  Therefore, logos assumed human nature without human personhood.  Personhood is deeper than nature.  Human characteristics and individual qualities come under the level of nature.  In level of life, God is the highest.  The personal identity of Jesus is understood in relationship to his Father.

Jesus was an individual, a rational being who existed and acted in relationship to God, human being and who has a personal identity (Logos).

How are they united? – Through Hypostatic union.  It was defined by the Council of Chalcedon (two natures in one person of Christ)

Christ exists in two natures (divine and human) each of which retains its characteristics because Christ is one.  The divinity of Jesus is not replaced by his humanity neither is the humanity absorbed in the divinity.  What belongs to each of these natures is reserved, merging into one unique prosopon (person).

It is the union between full divinity and full humanity in the one person of Christ, which occurred at the moment of the incarnation.

In virtue of this union, Jesus is both God and man.  As God he is homouius with the Father and as man he is born of the same substance of his mother, therefore, one in substance with all human beings.  

Humanity of Jesus is not independent but subsists in the personhood of the logos.  This is called enhypostasia by Leontius of Byzantium. 

Divine human Jesus because he has two wills and two actions attributed to a person not nature.  All his actions are theandric. 

Exist = accident existing.  Subsists = existing in its own right.  His actions are divine and human but belonging to the one person of Christ.  There must be something in the human that is divine.  There is a huge ontological gulf between them but they are not opposed and exclusive to each other.  Day – night, light – darkness, south – north, left – right etc.  There are the two poles or dyads

Consequences of Incarnation – knowledge of Jesus – he has divine knowledge (in relationship to his Father) and human knowledge (experiential knowledge).  He has self-consciousness which is both divine and human.  He also has will which is both divine and human. 

Jesus is sinless – Not only did not sin (de facto), he could not sin (de iure).  Sin and divinity are incompatible.  Was Jesus free? – He was most free.  He has freedom from and freedom for, Freedom in being (what you are), and Freedom with others.

Freedom = fullness of being.  Being = fullness of freedom.  Fullness of love and life.  Jesus enjoyed this freedom.  Jesus is the only singular person in the history that has combined both human and divine nature. 

CHRIST BEYOND CHRISTIANITY

Jesus as unique Saviour in the pluralistic world.  God is one, creation is one, humanity is one – our Christianity bears witness to this – one saviour Jesus Christ (1 Tim 2:3-6, Heb 8:6, 9:15, 12:24, Gal 3:19-20, Act 4:12, LG 17, Mk 16:16, Acts 2:38, 3:19-20).  Christ is the sum total of revelation (Heb 1:1-3 – Jesus is the final word of the Father. The OT promises realized by his earthly life, passion, death, resurrection and identity as the Son of God (Jn 6:40, 47).

The OT sacrifices, promises, covenant fulfilled in Christ.

He is the high priest, in line with Moses, mediator, sacrifice once and for all (eucharist) which has infinite value.

Creation through Christ (Col 1:15-17, 1 Cor 1:24, 8:6, Jn 1:1-4).

Incarnation – In God-man Jesus we see the face of every man (epitome).  In every man God has become man.  The impact of Incarnation reaches to all.  Its message is universal – love your enemies

His solidarity with human being – human face of divine.  Painful humanity on the cross.  Redemption – objective redemption – eschatological fulfiller. 

Cosmic Christ – Teilhard de Chardin and John Danney.  Christ is the center of evolution. 

R. Panikkar – Christ as the head/goal of the cosmos.  Christ as the alpha and the omega (Rev 1:8, 21:6, 1:17, 2:8, 22:13, Col 1: 16-17, 18, 20). 

Is it not Christian arrogance? – It should help us to respect.  All religions speak of divine-human, human-divine, human-human, human-cosmic in order to safeguard and defend the dignity of human person.  God is not confined to any particular religion. 

Theology of Inter-religious Dialogue – This is part of human life.  A pluralistic life.  It is God’s plan – all speak of God – no religion can absolutely claim to explain Go, or human being.  Christianity cannot claim to have fullness of Truth.  Fullness of humanity comes first than religion.  Religion is for humanity and not humanity for religion.  Christian claim goes against fundamental of religion?

Christology and Religious Pluralism – Mainly in the east.  – we need an open-minded Christology – it is the human attempt to understand human face.  Revised Christology = spiritual nourishing, pastoral helpful, inter religious dialogue encouraged, partners in seeking God.

Theocentric Christology – Christocentrism is only for Christians.  Theology is for all.  It will bring all other faiths.  Christ himself was theocentric (Jn 17:21) – I and the Father are one. 

Inter-religious Dialogue – it is not to distil down the doctrine for the sake of accommodating other faiths but for sharing, bearing witness, to enrich and to be enriched.  It is not for theological or ideological confrontation but heart to heart sharing – source of mutual enrichment and enlightenment. 

We are all pilgrims, seakers.  All religions seek God.  Christianity’s mission is to continue this search.  No religion is perfect, all seek meaning of life.

If you are an authentic believer of your religion, it will take you to the very heart of other religions.  In relationship to other religions you understand your own religion.  In entering inter-religious dialogue, we can preach Christ more authentically.  The kingdom of God is bigger than the Church.

Historical – It is factual and real.  It happened in history.  It answers what, when, and where?  It deals with the past.  This is Jesus in or of history.

Historic – it is a famous event.  Jesus affects the course of history.  He takes human destiny with his destiny.  What has he done to humanity.  This is Jesus thro’ and for history. 

Definitive – means decisive, unconditional and final.

All Souls Day Homily

Killing oneself is called suicide

Killing other is called murder

Killing many is called genocide

Old age death is called natural death

Dying in an accident is called misfortunate death.

            Thus we see many kinds of death.  But all the deaths teach only one lesson that is life on earth is not permanent.  The death is also unpredictable no one knows when it will come.  Today we are remembering all the souls which are departed from this world to the new life. Remembrance of the death is very common in all the cultures and at all times.  In our country we remember them by offering them rice balls and expiatory sacrifices.  Egyptians built fantastic pyramids in memory of their dead emperors and lords. In Rome on the anniversary of the death of a person they kept a chair outside the house hoping that the dead person will come and sit and rest.  We Christians offer intentions and celebrate Holy Eucharist.  We too see a great Tajmahal which was built in memory of the death of Shajahan’s wife Mumtaj etc...

            This celebration of All Souls day did not come on a full moon day. In the beginning Christians celebrated the memory of deceased relatives and friends on the 7^th day, 30^th day or 40^th day.  At the time of St.Isidore of Seville 646 the Monday after Pentecost was dedicated for the commemoration of the departed Christians.  The choice of November 2^nd as the day to commemorate the departed members of all the Cluniarch Monasteries was introduced by Abbot Odillo of Cluny in the year 998.  At first the monks thought only of their departed brothers and sisters.  But soon this feast spread far and wide in the church and it was embraced by all the Christians.

            The custom of saying Three Masses on this feast day was begun by the Dominicans of Valencia.  Other countries too followed this practice.  Pope benedict XIV approved this practice in 1748.  But Pope Benedict XV granted this privilege to all the priests because of the number of war casualties.  But the priests were allowed to accept only one stipend.   

When we look in to the readings of today it will tell us that our death is not an end rather it is a way to another life. Thus we see in the first reading that in the eyes of the foolish the departure of the righteous seemed like disaster but God says he has trained them like gold in the furnace so in the time of visitation they will shine forth.  Second reading says if we are baptized in to Christ we too will raise with him to the newness of life.  Through baptism we are freed from our sins and raised to new life.  And if we are righteous we will get eternal life otherwise eternal punishment. Therefore in this new life our merits and demerits will be according to our deeds. Thus we read in Mt: 27:29 “Son of man who as a king will judge the world”. Again we see in Zech 14:5.  “The Lord my God will command all the Holy ones with him”. Again when we look in to the Gospel reading and the Pre-Mathean tradition we come to know that Palestinian shepherds commonly herded mixed flocks of sheep and goats but separated the sheep and goats in the evening because sheep prefer the open air at night and goats need warmth of shelter. The greater value of sheep’s and their white color suit them to stand for the saved.  So also Jesus using the great value of good and bad righteous and wicked makes the judgment.  Thus there is no contradiction between Pre-Mathean tradition and the last judgment.

Our Christian faith also teaches that death is not a tragedy more than that our Risen Lord tells us that death is not the end of all but it is the door to eternal life.  So we read in Jn 12: 24 “unless a grain of wheat falls in to the earth and dies it remains alone but if it dies it bears much fruit”.  Thus we can understand that death is life giving, only through death new life can emerge.  That is the conviction of the martyrs too thus they willingly sacrificed themselves for the sake of Christ. 

There is also a difficulty in understanding this new life because nobody came back from the grave and communicated of what happened to him, except Jesus. Thus we face our hope only on Jesus words “I am the resurrection and life whoever believes in me will live, even if he dies and each one lives and believes in me will not die for ever” (Jn  11:25).  Thus through faith and grace a person belongs to the mystical body of Christ so every person has a share in the glories resurrection of Christ. 

Now when we look in to our lives and the people who lived and gone before us we see two kinds of feelings. Some People make mark of rejection and the others make mark of affection.  These all depends on the deeds each one does while they were with us.  These readings too give us a beautiful invitation that is to live our life beautifully.  Which means that when we live in this world we need to make the mark of affection by which Jesus would say to us that my dear son when I was sick you took care of me, when I was naked you clothed me etc? 

The Eucharist we celebrate also tells us the same two hidden realities which the Gospel tells us today. They are the already and the here and now.  Because the swaddling clothes of an infant hid the Son of God in Bethlehem and the appearance of bread and wine hides the reality of Christ dying again on Calvary in the mass. So it is a invitation for us to live the present life beautifully accepting the pains of life in order to attain the new life in Christ which is hidden. 

We human creatures are strange creatures we are for ever crying for the moon and neglect the solid earth on which we stand.  We make nothing of that which is in our hands.  Our eyes are wandering abroad turning life into a nightmare and paralyzing the action by fear of that which is not. We have the present always with us yet we are always endeavoring to live in either a half forgotten past or fancied future. Therefore if we live the present worthily Jesus will give all of us a surprise saying my dear son come and posses the kingdom which has been prepared for you ever since the creation of the world.  Because you have fed me, clothed me, took care of me etc.  So let us ask the grace from the Lord that we may receive the grace to live this present life meaningfully.     

AMEN

Mission Sunday

Rediscovering Mission at the Heart of Christian Faith

‘Rediscovering Mission at the Heart of Christian Faith’ is the theme for World Mission Sunday 2017, chosen by Holy Father Pope Francis which invites us to understand more than ever that our‘mission’ constitutes an essential aspect of the ‘Christian faith’; we are sent to our brothers and sisters in order to bear witness of our faith in Christ and to proclaim his Gospel. Beginning with the Second Vatican Council, the Church has worked to restore the essential importance of every baptized person’s missionary dimension.

Faith and Mission are directly proportionate:Pope John Paul II asserted that “mission is an issue of faith, an accurate indicator of our faith in Christ and his love for us” (RM 11). Similarly, Pope Benedict XVI writes: “Faith grows when it is lived as an experience of love received and when it is communicated as an experience of grace and joy.”

Pope Francis exhorts us repeatedly to go out of the temple’s sacred walls and to make sure that our Church becomes a Mission Centered Church. In order to understand this issue better, let us not simply say that the Church has a mission, but that the mission depends on the church to continue. This assertion encourages us to make a reflection: God, who has the mission of saving the world, uses the Church as an instrument to achieve it!

We are currently experiencing a real missionary shift across the country. We are witnessing a growing awakening of the missionary spirit that will support our pastoral conversion and the revival of our Christian communities. Looking at the new Areopagus, the new meetings taking place and the subsequent experience gained from these encounters will result in new ways to transmit the faith and the new evangelization.

What if we develop a passion for mission and we commit ourselves even more in the joy of the Gospel and the Evangelization? To achieve a missionary revival, we must enter into the dynamism of a continuous conversion to the Gospel, the sacraments, the fraternal and missionary communion. It is a complex program but also one that is highly attainable.

Church which goes forth

The Word of God constantly shows us how God challenges those who believe in him “to go forth”. Abraham received the call to set out for a new land (cf. Gen 12:1-3). Moses heard God’s call: “Go, I send you” (Ex 3:10) and led the people towards the promise land (cf. Ex 3:17). To Jeremiah God says: “To all whom I send you, you shall go” (Jer. 1:7). In our day Jesus’ command to “go and make disciples” echoes in the changing scenarios and ever new challenges to the Church’s mission of evangelization, and all of us are called to take part in this new missionary “going forth”. Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the “peripheries” in need of the light of the Gospel.

The Gospel joy which enlivens the community of disciples is a missionary joy. The seventy-two disciples felt it as they returned from their mission (cf. Lk 10:17). Jesus felt it when he rejoiced in the Holy Spirit and praised the Father for revealing himself to the poor and the little ones (cf. Lk 10:21). It was felt by the first converts who marveled to hear the apostles preaching “in their own native language” (Acts 2:6) on the day of the Pentecost. This joy is a sign that the Gospel has been proclaimed and is bearing fruit. Yet the drive to go forth and give, to go out from ourselves, to keep pressing forward in our sowing of the good seed, remains ever present. The Lord says: “Let us go on to the next towns that I may preach there also, for that is why I came out” (Mk 1:38). Once the seed has been sown inone place, Jesus does not stay behind to explain things or to perform more signs; the spirit moves him to go forth to other towns.

God’s word is unpredictable in its power. The Gospel speaks of a seed which, once sown, grows by itself, even as the farmer sleeps (Mk 4:26-29). The Church has to accept this unruly freedom of the word, which accomplishes what it wills in ways that surpass our calculations and ways of thinking.

The Church’s closeness to Jesus is part of a common journey; “communion and mission are profoundly interconnected”.In fidelity to the example of the master, it is vitally important for the Church today to go forth and preach the Gospel to all; to all places, on all occasions, without hesitation, reluctance or fear. The joy of the Gospel is for all people; no one can be excluded. That is what the angel proclaimed to the shepherds in Bethlehem; “Be not afraid; for behold, I bring you good news of a great joy which will come to all the people (Lk 2:10). The Book of Revelation speaks of “an eternal Gospel to proclaim to those who dwell on earth, to every nation and tongue and tribe and people” (Rev 14:16).

The Liturgy

Welcome and Gathering

(Gather and welcome the participants to the liturgy around an altar with the pastor, a bible, globe, sandals and two candles).

Introduction

World Mission Sunday was proposed by Pope Pius XI in the year 1926 and we celebrate the 91^st anniversary this year. Evangelization takes place all over the world in obedience to the missionary mandate given by Jesus, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Mt 28: 19-20). Through these words Jesus invites his disciples to spread the message of Good News to all, in all times, so that all have the opportunity to come to the knowledge of truth. This is an invitation to every Christian to go ‘beyond the frontiers’ of Christian community; to the world at large, to those who have no knowledge of the Good News.

We are called to this Eucharistic celebration to offer our prayers and our generous financial support, through the Society of Propagation of the Faith, to continue the mission of our Lord. We gather today precisely to worship God, creator of the universe and Lord of all. Even though God is all powerful, He exercises His power by showing mercy to sinners.

PENITENTIAL RITE:

Lord, I have not listened to and meditate upon Your Word.Lord, have mercy.

Lord, I have failed to heed to your call to live by Your Word.Christ, have mercy.

Lord, I have seldom shown enthusiasm to proclaim the Good News.Lord, have mercy.

May the Almighty God have mercy on us, may He forgive us our sins and bring us to everlasting life.

Opening Prayer:

O God, whose will it is that all should be saved and come to the knowledge of the truth.Look upon your abundant harvest; send numerous laborers who will proclaim the Gospel to every creature, so that your people, gathered by the word of life and sustained by the power of the Sacraments, may advance in the path of salvation and love. Through Our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Readings:

1^st Reading: Isaiah 45.1 &4-6

Responsorial Psalm: 96.1 & 3-5 & 7-10

2^nd Reading: 1 Thessalonians 1.1-5

Gospel:Mathew 22.15-21

Hint for the homily on World Mission Sunday 2017

Human beings cannot live alone. They belong to a society; they must maintain contact with others in relationships based upon friendship and collaboration. Hence, it is necessary to organize reciprocal relations and determine the rights and duties of each person. We may ask: Is religion associated in any way with the organisation of social and political life? We find the answer to this question in the Gospel of today.

The Pharisees, together with sympathizers of King Herod, approached Jesus and asked him that provocative question: “Is it right for us to pay the tax to Roman Emperor or not?” (Mathew 22:17; Mark 12:14; Luke 20:22) The flattery that is used to introduce this question was not sincere. Any answer might be seen as double-edged. If Christ said “No” he would be identifying his mission as another series of political revolutionary movements.

In his reply, Jesus does not answer the original question but he announces what seems to be engagingly vague: “Give back to Caesar what belongs to Caesar, and give to God what belongs toGod.” (Mark 12:17) What does that mean? What must we give back? What part of this tax has been stolen from us? What part doesn’t belong to us? If one keeps Caesar’s coins in his pocket, it means that one uses it and thus recognizes Roman power. One can’t invent religious scruples only when it is time to pay taxes. For Christians, the first teaching seems quite clear: It is a moral as well as a civil duty to contribute to the common good through the payment of taxes. No reason can justify the wanton destruction or theft of the state’s goods.

Whatever the type of society and whatever the political or economic policies of the government may be, the Christians possess the right and duty to tender their suggestions, to criticize and even to contest the various options taken, but they cannot act in such a way as to damage the civil community. However, Jesus doesnot stop at stating out duty to contribute to the common good through the payment of our taxes. He adds something that stands as revolutionary: “Give [back] to God what belongs to God”.

Give back what? Is there anything that doesn’t belong to Him?Then we must give him everything, but how? Just as the coin has to be returned to its owner, the emperor, because it bears his image, so we must return to God the creature bearing his image, so we must return to God the creature bearing his image. What is this creature? The first chapter of the Bible states: “So God created humankind in his image, in the image of Godhe created them.” (Genesis 1:27) Here then is the creature that cannot fall under the ownership of anybody else but God. Nobody has a right to dominate us, to enslave us, to oppress us: we are sacred and we belong to God. To God alone we render worship, but in other things, we happily acknowledge and serve the secular powers, praying that they will rule wisely and justly.

World Mission Sunday gives us the opportunity to carry out the Lord’s exhortation in both ways: We could return to the poorest churches what they should have to pursue the mission of evangelization. In addition, we could show our gratitude to God for the mission that he has entrusted us at the heart of our Christian faith. On the contrary, it lies at the heart of the faith,all Christians are missionaries of the Gospel and they participate actively to the mission of Christ. Pope Francis calls us to a renewal of missionary outreach and to strive to reach the peripheries that need the light of the Gospel. “We are all invited to walk the streets of the world with our brothers and sisters, proclaiming and witnessing to our faith in Christ and making ourselves heralds of his Gospel.” (World Mission Day, 2013)

A Universal Collectionfor World Mission Sunday

The collection on World Mission Sunday is a “mandatory” universal collection. This means that all the Catholic communities of the world must remit the collection to the Society for the Propagation of the Faith in its entirety. All the donations collected within the churches of the world on that day form the Universal Solidarity Fund for the poorest Diocese of the Church.

Statutes of the PMS (Pontifical Mission Societies) Vatican-Chapter 2, articles 7,8 and 10

·         This day is celebrated in all the particular churches as the feast of catholicity and universal solidarity. On this day, Christians throughout the world become aware of their common responsibility to the evangelization of the world.

·         Bishops are invited to ask the people in charge of the Catholic organizations and also the Christians, to renounce, during all the celebrations of that special Sunday, to any other collection of particular nature. They should also ensure that all donations for the World Mission Sunday are exclusively remitted to the Universal Solidarity Fund and they should encourage their priests and laity in that spirit.

A Liturgical Sign

The collection that takes place during the Eucharistic celebration is an act and a sign of solidarity and sharing. It represents our communion and our participation in the mission of Christ through our solidarity with the poorest churches of the world. This collection shouldnot be substituted by a collection at the doors of the church, neither by a remittance of a surplus in comparison to the ordinary collection. Also, we cannot put into a common fund all the “mandatory” collections of the year and distribute them fairly between various projects of the parish. This would mislead the intention of the person who makes a donation to the Society for the Propagation of the Faith. The Society for the Propagation of the Faith is the only recipient of the collection for World Mission Sunday.

A Sign of Fraternity and Solidarity

The universal collection for World Mission Sunday is unique: its fruits are distributed worldwide, according to the needs of the poorest Dioceses. Everyone contributes to the cause and this allows the survival of the poorest Dioceses, especially those who do not benefit from twinning or privileged contacts with the West. The universal collection provides each bishop the means and freedom of action for the formation of catechists, solidarity, priestly vocations and consecrated life, education, health care etc. Therefore, it is a tool of justice and fraternity between all the dioceses. Furthermore, it allows supporting the permanent effort of the Universal Church to go and proclaim the Gospel to all nations. This mandate, received from Christ, is borne by the baptized people and those who are jointly responsible for the Universal Mission along with the Church of Africa, Asia, America, Europe and Oceania.

The Mission Rosary

The enlivening source of a merciful Christian life is prayer. May World Mission Sunday be a beautiful celebration of people who are open and available to express mercy towards their poorest brothers and sisters. May the merciful Father bestow upon the grace of forgiveness and open our heart to forgiveness and to give it in return. As a church, as a family, let us be merciful. Let us pray for the world mission in the Mission Rosary which encourages faithful to pray for the 5 continents of the world in five decades of the Rosary.

As followers of Christ we are all called to be missionaries- bringing Christ’s message to the whole world.One of the tools we can use to help us pray for worldwide mission is the Mission Rosary.The Mission Rosary enables our prayer to reach beyond the boundaries of our local concerns and to be united with the entire Church.The Mission Rosary can be prayed individually and with groups and is suitable for all ages. It is prayed like a normal Rosary but has an added focus. While meditating on each decade, represented by a distinct colour, the peoples of a particular continent are brought to prayer.

·         Pray the first decade for Africa(green)

·         Pray the Second decade for the Americas(Red)

·         Pray the third decade for Europe(White)

·         Pray the fourth decade for Oceania(blue)

·         Pray the fifth decade for Asia(yellow)

How to pray the Mission rosary?

Introduce each mystery with the suggested reflection before praying each decade.

First Mission Mystery: Jesus is baptized

“He has sent me to bring good news to the poor, to proclaim liberty to captives and to the blind new sight, to set the downtrodden free and to proclaim the Lord’s year of favour”. (Luke 4:18)

As we meditate on this mystery, we remember the peoples of Africa and their intentions. Let us also remember the missionaries working there.

We pray: that all development and aid programmes will be respectful and worthy of God’s children; for an end to war and violence and for the peaceful growth of the young African church.

Second Mission Mystery: Jesus proclaims the Good News to all

In their own way each of the gospel writers emphasizes that Jesus was a foreigner wherever he went. In His public ministry, Jesus was an itinerant, moving from place to place, “with nowhere to lay his head…” (Matt 8:20) Jesus tells us to welcome the stranger: “For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me.” (Matt 25:35)

As we meditate on this second mystery, we remember the peoples of the America and their intentions. Let us remember the missionaries working there.

We pray: that the Church may continue to promote God’s kingdom of justice, love and peace and discover new ways of bringing the gospel into daily life.

Third Mission Mystery: Jesus heals the sick

Jesus went all around Galilee teaching in the synagogues, proclaiming the Good News of the Kingdom and curing all kinds of diseases and sickness among the people. Those who were suffering from diseases and painful complaints were all brought to him and he cured them. (Matt: 4:23-24)

As we meditate on this third mystery, we remember the peoples of Europe and their intentions. Let us also remember the missionaries working there.

We pray: that Europe may preserve, develop and share its rich Christian traditions; for the unity of Christians; for immigrants and for our own families and their particular needs. We also pray for all those who are suffering from illness in our families, in our communities and in our world.

Fourth Mission Mystery: Jesus offers the gift of life

When a Samaritan woman came to draw water, Jesus said to her, “Give me a drink.” She said, “What? You are a Jew and you ask me, a Samaritan, for a drink? “Jesus replied; “If only you knew what God is offering and who it is that is saying to you, ‘Give me a drink’, you would have been the one to ask, and he would have given you living water…whoever drinks this water will get thirsty again. But anyone who drinks the water that I shall give will never be thirsty again.”…. “Sir”, the woman replied, “Give me some of that water so that I may never get thirsty”. (John. 4:7-10; 14-15)

As we meditate on this fourth mystery, we remember the peoples of Oceania and their intentions. Let us also remember the missionaries working there.

We pray: that all the many remote Christian communities may play their part in the universal Church; and for Catholic communities which are small minorities.

Fifth Mission Mystery: Jesus teaches us how to pray

You should pray like this, “Our Father in heaven, may your name be held holy, your kingdom come, your will be done, on earth as in heaven”. (Matt 6:9-11)

In baptism Jesus calls everyone to be a missionary, to share in the mission of revealing the kingdom of God. Missionaries (all the baptized faithful) are sent out into the world to evangelize, to spread the good news that God reigns. We do not need to go to other lands to do mission work. There are many ‘worlds’ around us, many ‘worlds’ in our families and in our communities that need to hear the good News. For some with the specific missionary vocation, that mission will take them to far-off lands.

As we meditate on this fifth mystery, we remember the peoples of Asia and their intentions. Let us also remember the missionaries working there.

We pray: that Asia may open to the Good News of Jesus; for peace between the different faiths and that the poor be given their rightful place in society.

Hail Holy Queen…

St Joseph, Patron and Protector of the Universal Church, pray for us

St Therese, Patron of worldwide Mission, pray for us

St Francis Xavier, Patron of missionaries, pray for us

Teachers day Celebration (5th Sep 2019)

St. Joseph’s Pre-Primary School

Teacher’s Day Program

1. Welcome Speech - Fr. Leo

2. Prayer - Fr. Leo

3. Students Articulation  

4. Congratulations Song by Students

5. Flowers and Gifts to Teachers by Students

6. Teacher’s Speech

7. Special Games to Teachers

8. Fr. Leo’s Speech

          

INDEPENDENCE DAY VOTE OF THANKS – 2019-20 (YAVATMAL)

INDEPENDENCE DAY

VOTE OF THANKS – 2019-20

A grateful heart will give you a touch of refinement that can come in no other way.

          Honorable chef guest, principal, all teaching and non teaching staff, parents and my dear friends very pleasant good morning to all. I ……………., senior section would like to propose a vote of thanks to each and every one, who have contributed to the success of today’s program on the 73^rd Independence day of our Country.  

Koi bhi Desh perfect Nahi Hota, use perfect Banana padata Hai………….

          Yes, I am proud to be an Indian. As our chef guest righty mentioned that the responsibility of each and every citizen to make our Nation great.

Hence, on this occasion I extend my heartfelt thanks to our chef guest Rev. Fr. Leo, CPPS, who accepted our invitation, thank you father. My words may not suffice to express the sense of gratitude to Rev. Fr. Subhash, the principal of St. Joseph’s English Medium School, for his expert and able guidance. Thank you father. It gives me immense pleasure to thank all the teachers and staff for their co-operation and support. I am thankful to all the parents and well-wishers for their valuable presence this morning. I also take this opportunity to congratulate all my friends for their energetic participation and involvement. Thank you one and all.

JAI HIND AND JAI BHARAT