Good Friday: Liberation is Accomplished

good-friday

We are on our second day of the triduum. Today’s liturgy is called Good Friday of the Lord’s Passion. We don’t have a mass today. Instead, we have a liturgy which is made up of three parts: the Liturgy of the Word at which the Passion of Christ according to St. John is proclaimed and which ends with the Solemn Intercessions, the Adoration of the Holy Cross and Holy Communion.

Yes, this is the only day throughout the year where the church does not celebrate the Eucharist. There is also no wedding, baptism, confirmation and certainly no ordination. In fact, there are only two sacraments that are offered on this day: Reconciliation and the Anointing of the Sick. These sacraments truly underscore the meaning of this day and point to the reason why we call this Friday good: We call this Good Friday because it is a day of renewal, forgiveness and reconciliation.

There are so many things about Good Friday, however, that we do not get. Indeed, Good Friday is a day of paradoxes. All four gospels openly tell of the passion of Jesus as a story of contradictions. It depicts Jesus proclaimed as king with a crown of thorns, a staff and clothed in a purple cloak. The soldiers spat on him and struck him on the head with the staff repeatedly. The people who shouted hosanna to our king when Jesus entered Jerusalem just a few days ago are the same people who shouted “Crucify him!” and elected Barabas to be released on the day of Passover. The greatest of these ironies is the cross. Jesus on the cross with the sign “Jesus of Nazareth, the King of the Jews,” died of a slow, painful, excruciating, gruesome, and humiliating death.

But the contradiction is ours. The irony is on us.

Franciscan Fr. Ron Rolheiser says that we tend to misunderstand “the passion of Jesus”. Spontaneously we think of it as the pain of the physical sufferings he endured on the road to his death. We are not helped by gruesome cultural depiction of Jesus’ passion like Mel Gibson’s film, “The Passion of the Christ.” This is also reinforced by our own Good Friday observances like the carrying of wooden crosses, crawling on rough pavement, self-flagellation and the re-enactment of actual crucifixion like the one in San Pedro Cutud, San Fernando, Pampanga.

This is not to downplay the brutality of Jesus’ pain but Rollheiser explains that what the evangelists focus on is not the scourging, the whips, the ropes, the nails, and the physical pain. They emphasize rather that, in all of this, Jesus is alone, misunderstood, lonely, isolated, without support, unanimity-minus-one. What’s emphasized is his suffering as a lover; the agony of a heart that’s ultra-sensitive, gentle, loving, understanding, warm, inviting, and hungry to embrace everyone but which instead finds itself misunderstood, alone, isolated, hated, brutalized, facing murder..[1]

Every Good Friday, we listen to John’s passion account—the longest of all four gospels. Unlike in other gospels, John portrays Jesus as victorious and in control of the whole situation. Franciscan Fr. John Boyd-Boland explains that John’s Jesus longs for the cup of suffering; he is determined to drink the “cup” of his death because this act is the ultimate in love, and reveals God’s love for us all. Then in his confrontation with Pilate, Jesus stands totally in command of the situation and Annas is left bewildered and confused. Having been struck on the face by the Temple police, Jesus is left totally composed after the incident. He replies that his teaching has always been open and explicit, “My kingdom is not of this world.” Here the prisoner interrogates his interrogator! Finally, upon the Calvary cross, Jesus dies with majestic assurance.

In openly depicting Jesus’ passion, suffering and death, are not the evangelists actually proclaiming that in a world of hatred, violence, and falsehood, truth, love, and goodness reigns? By showing Jesus’ resoluteness and benevolence up to the end, are not the evangelists decrying the travesty of worldly powers and pretentious kings instead? Could we have missed the greatest irony which the evangelists have employed?

We live in a world today not much different from the world when Jesus lived—a world full of contradictions and sufferings: Innocent and good people continue to suffer, the gap between the rich and the poor continue to widen, there is plenty of innocent killings, gender and racial discrimination continues, poverty and violence reigns. In the midst of the contradictions and suffering, the temptation is to go low and become like the worldly powers that supports and preserves these contradictions—violent, tyrannical, prejudiced, vindictive, manipulative and deceitful.

Following Jesus example, we need to embrace these paradoxes while standing true to ourselves. Sometimes we need to accept opposition to choose community; sometimes we need to accept bitter pain to choose health; sometimes we need to accept a fearful free-fall to choose safety; and sometimes we need to accept death in order to choose life. If we let fear stop us from doing these, our lives will never be whole again.

This is what Jesus has accomplished when he proclaimed in his last words in the gospel: “It is finished.” Jesus leads us to love, forgiveness, compassion and reconciliation despite the violence and brutality around him. God’s way is integration, reconciliation and communion. By his dying, Jesus reconciled once again heaven and earth.

As St. Paul proclaims,

“God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are” (I Cor 1: 27 – 28).

Yes, ironically but perfectly, liberation is accomplished through God’s death. Liberation is accomplished through Jesus’ death on the cross.


[1]Ron Rolheiser, OMI, The Agony in the Garden – The Special Place of Loneliness, February 22, 2004. Accessed 16/03/18 at http://ronrolheiser.com/the-agony-in-the-garden-the-special-place-of-loneliness/#.WqsieUxuI2w

Advertisements

Holy Wednesday: Handing over to Darkness

Photo by Kat Jayne from Pexels
Photo by Kat Jayne from Pexels

On this last day of Lent, Holy Wednesday of the Passion Week, we hear in the gospel how Judas cut a backroom deal with Ananias and his corrupt family, to hand over Jesus for 30 pieces of silver. 

One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity to hand him over.

This action by Judas earned him the title of “spy” by medieval Christians, in accord with the traditional definition of the English word, “one who keeps secret watch on a person or thing to obtain information.” Thus, this day has often been called Spy Wednesday.

Handing over was the term used in the gospel for Judas’ action. The term occurs three times in today’s passage. In Greek the term handing over is used for betrayal.  This term ‘handing over’ is like a refrain all through the Gospel and reaches a climax here. John the Baptist was handed over. Now we see Jesus being handed over. The followers of Jesus will also be handed over into the hands of those who want to put an end to their mission. Today, Jesus and his disciples are handed over to darkness.  

Many parishes and religious communities celebrate a special service of evening prayer known as Tenebrae (from the Latin for growing darkness) on this night, during which Scripture passages on the Passion are read and a candle extinguished after each reading, until the church or chapel is in darkness.

During the meal, Jesus drops the bombshell: “One of you is about to betray me.” It is revealing that none of them points a finger at someone else. “Is it I, Lord?” Each one realises that he is a potential betrayer of Jesus. And, in fact, in the midst of the crisis they will all abandon him.

How easily do we blame Judas for Jesus’ death and how fast we are to judge him. I am not removing any culpability from Judas but most of the disciples also betrayed Jesus. We, in one way or another, have also betrayed Jesus. The fatal mistake of Judas, perhaps, is that compared to most of the disciples, he never came back to Jesus. Darkness and guilt has so overwhelmed him that he was not able to come to the light. We can, like Judas, either abandon Jesus in despair or, like Peter and the other disciples, come back to him in genuine repentance.

This Holy Wednesday, before the Triduum happens, Jesus invites us not to remain and be overwhelmed by darkness and evil, but progress to the path of light and life with him. Jesus calls us from handing over to passing over from darkness to light.

 

 

 

Holy Tuesday: Examining our Betrayals

Simon_ushakov_last_supper_1685
Simon Ushakov’s icon of the Mystical Supper

Today’s Gospel of the Tuesday of Passion Week focuses on Jesus’ prophecies about Judas’ betrayal and Peter’s denial. Judas betrays him, Peter will deny him, and then the remaining ten will scatter. Indeed, the saddest moment in the life of Jesus.

From the beginning of his public ministry, the disciples have been at his side. They have learned from him, traveled with him, ministered with him, been his earthly companions, and comforted him as he walked this otherwise lonely road to Jerusalem.

But now, as Jesus’s hour comes, this burden he must bear alone. The definitive work will be no team effort. The Anointed must go forward unaccompanied, as even his friends betray him, deny him, and disperse. As Donald Macleod observes, “Had the redemption of the world depended on the diligence of the disciples (or even their staying awake) it would never have been accomplished” [1]

He knows of Judas’ plan to turn him over to the religious authorities. Jesus also knows of Peter’s weakness and how, after the arrest in the garden, that weakness will lead to his denial of even knowing Jesus. Jesus knows that most of his disciples will abandon him. God knows that many times, we will betray and deny him. And still Jesus allows the betrayal and the denial to unfold without exposure or confrontation. Why?

More remarkable than the depth of our betrayal is the height of love that God has shown. Greater love has no one than this, that he lay down his life for his friends, even when they have forsaken him.

Indeed, betrayal is the most tragic thing we can do to the people whom we love the most. Betrayal is the worst thing we can do to the things we cherished. We don’t talk of betrayal of one’s enemies. It is not one of his many enemies who will hand Jesus over. It is one of the Twelve, it is someone who has dipped his hand into the same dish with Jesus, a sign of friendship and solidarity. Thus, when we talk about betrayal, we talk of betrayal of a husband to his wife, a wife to her husband, a parent to their children, a child to his/her parents, a lover to his/her beloved and a friend to his/her friend. We talk of betrayal of one’s own family, race, country and religion. And finally, we talk of betrayal of the love of God, his gospel and Spirit.

How often have we betrayed Jesus and those around us, especially the people we love the most? Many times we have gone to the other side–our enemies, the forces of evil, Satan’s seductions. Many times we have turned against our family, spouse, parent, children, friend.  Many times we have turned against our own race, our own people, our own country.  Many times we have turned against God who love us the most. We have turned against our truest identity.

Today, Holy Tuesday, three days before we commemorate the passion and death of Jesus, is a most opportune time to reflect and examine our betrayals. As we approach the paschal event of Jesus passing over from death to resurrection, Jesus invites us to return to his Father, return to the people we truly love, return to the things we truly cherish, return to our truest identity as a child of God, a disciple of Jesus. As we journey with Jesus in his passover, let us allow God’s grace in the weakness of our betrayals. Let us surrender to God all our betrayals and once again renew our fidelity to God, to our loved ones, our friends and our true selves.

 


 

[1] Donald Macleod, The Person of Christ: Contours of Christian Theology (InterVarsity Press, 1998), 173.

.

Holy Monday: Preparing for Jesus’ Death

Mary-anoints-Jesus

Following Jesus’ grand arrival in Jerusalem, Jesus withdrew from the crowd and spent Sunday night quietly in the house of his friends, Mary, Martha and Lazarus at Bethany, the village at the foot of Mount Olives. Jesus sensing his impending suffering and death, spent the last moments of his life in companionship with his friends. Mary, Martha and Lazarus gladly received Him in their house and offered Him and his disciples something to eat. 

True to character, Martha is the active hostess. Mary,  on the other hand, brings in a jar of an expensive perfumed ointment filling the house with its fragrance. Mary anointed Jesus’ feet and dried them with her hair. 

Jesus appreciated the tremendous love behind Mary’s action and saw it as a symbolical anointing for his burial. Dying as a common criminal, Jesus would normally not have been anointed. (And, in fact, he was not anointed after his burial; when the women went to do the act on Sunday morning, Jesus was already risen.)

Following this tradition, Catholic dioceses all over the world, gather together with all the priest and the bishop at a Mass called the Chrism Mass. The bishop consecrates the sacred oils to be used in the sacraments of Baptism, Anointing, and Holy Orders. Each parish receives its annual supply of these oils at the Chrism Mass, which in some dioceses is celebrated on the Monday of Holy Week.

A few days later, Jesus will do the same loving service for his disciples, washing their feet before the last supper. Up to the very end of his life, Jesus, showed that we can find the greatest meaning of our lives through servanthood. The pinnacle of this servanthood is Jesus’ giving his own life on the cross.

As we begin Holy Week, we are called to prepare for the commemoration of the passion and death of our Lord Jesus.  We are not here this week just to be mere spectators. We are to be part of the work, which the Paschal Mystery of Jesus inaugurated.  Like Mary, we can be part of Jesus’ passing over from death to new life by becoming God’s servant. We, too, are to be servants, ready, if necessary, to suffer as Jesus did for the sake of our brothers and sisters.

Holy Week Ends in Resurrection, not in Crucifixion

at-the-foot-of-the-cross

In the National Shrine of Our Mother of Perpetual Help in Baclaran, Holy Week is the biggest week of the year. Throughout the Holy Week celebrations thousands of devotees will flock to the shrine every day of the Holy Week. Many devotees will attend the liturgical services of the Holy Week at the shrine. The lines at the confessional will be the longest in the whole year. Many will do the stations of the cross inside and outside of the church.

The highlight of the Holy Week activities is the Paschal Triduum: Holy Thursday – Evening Mass of the Lord’s Supper, Good Friday of the Lord’s Passion and the Holy Saturday evening of Easter Vigil. Among these most important liturgies,  Good Friday is the most well-attended. The church is packed and crowds overflow to the outside of the church. But the same big crowd is nowhere to be found during the Easter Vigil. In my almost ten years at the shrine, Easter Vigil crowd could hardly fill the church.

This somehow reflects the Filipino’s penchant for identifying more with Christ’s suffering and pain.  Filipinos have suffered for so long time that the ordinary Filipino is called Juan de la Cruz (John of the cross). No wonder, two of the most popular icons of Christ amongst Filipinos are the Poong Jesus Nazareno and the Santo Entierro – both icons depict Christ’s suffering and death.

Fr. Ferdinand R. Santos once commented that the Philippine Holy Week is world-famous, not for its piety, but for its bloody flagellants and actual crucifixions that identify with pain in its most literal and physical extreme. Filipino religiosity can make suffering appear as an end in itself. This is a far cry from the liturgy of the triduum which conveys that the passion of Jesus doesn’t end in suffering but leads inexorably to the resurrection.

Santos warns us that detached from the resurrection, the suffering and death of Christ becomes a tragedy. Worse, it does tremendous violence to the innate human capacity to rise above defeat.

Jesus, indeed, experienced the most brutal physical pain and death any human being can ever endure. Jesus, in his own humanity, however, did not want to go through his suffering and death. In the end, Jesus willingly accepted suffering and death on the cross not because he took pleasure from pain or humiliation but to fulfill the Father’s will; “Father, if you are willing, remove this cup from me; yet, not my will but yours be done” (Luke 22:42).

Consequently, God does not want to inflict pain on us nor does God want us to suffer foolishly and die a senseless death. Injustice, poverty, war and hunger are social evils that are not acceptable to God, and never have been. This goes without saying that God does not want us to inflict pain on ourselves even if it is to commemorate God’s own suffering and death on Good Friday. God willingly suffered and died because it was God’s way of leading us to the true meaning of glory and new life. 

The divine perspective on suffering and death challenges our perspective of glory and victory.  Glory and triumph in human standards is to bask in fame, power, wealth, honor and influence. Seen through this standard, Jesus’ suffering and death was a massive failure. But God’s glory and victory is different from ours. God’s glory and victory is expressed in various times and places in the Gospel, like in the Beatitudes, in Jesus’ parables and Mary, representing the human response–Magnificat. In these proclamations, God’s glory and victory represents the reversal of fortune: In God’s Kingdom those who struggle in life now—those who are at the bottom or on the edges of human society—will suddenly find themselves at the top and in the center. On the other hand, those who now enjoy the greatest human security and social advantage will experience the opposite of their lives on earth.

Seen through God’s standard of glory and triumph, Jesus’ suffering and death, therefore, was a powerful protest against all forms of oppression and domination. Jesus’ resistance to the cruel and inhuman acts by his captors represents the strongest protest against evil and subjugation.    

Holy Week is not the time to try to replicate Jesus’ physical suffering. No human reenactment of Jesus crucifixion, though how brutal it can be, can ever repeat Jesus’ pain and suffering. Instead, Holy Week is the time for the deepest examination of our lives, our values, our attitudes vis-a-vis Jesus’ gospel values and standards. This Holy Week all of us will stand trial before Jesus. How did we continue to crucify Jesus in our world by our sinful embrace of the world’s standards and values? How did we continue to crucify Jesus in our world by the pursuit of our own glory? How did we continue to crucify Jesus in our world by inflicting humiliation, pain and suffering to others especially the weak?

Our responses to these self-examination represents the crosses that we shall carry to our own Calvary with Jesus. These are the crosses that we need to willfully be crucified to.  These are the crosses that we need to willingly die to. 

By dying to these crosses, we will allow the new life that we receive at our baptism to rise up again. At the end of Holy Week, the celebration of Jesus’ resurrection at the Easter Vigil of the Holy Night of Easter, we can truly renew our faith and proclaim our allegiance to God’s power of love and goodness and at the same time proclaim our fundamental opposition to evil. 

May you have a blessed Holy Week.

 

 

 

Entering Holy Week with Our Mother of Perpetual Help

holy-week

Tomorrow we start the Holy Week. Holy Week, the last week of Lent, is the holiest of all weeks of the year simply because it is the week when we commemorate the suffering and death of Jesus that will lead to his resurrection.

Bro. Daniel Korn, C.Ss.R., a Redemptorist brother from the Denver Province, invites us to enter Holy Week with Our Mother of Perpetual Help.  We can do this by contemplating on the icon of Our Mother of Perpetual Help.

As we embark on the journey of Holy Week, let us turn our eyes towards the image of Our Mother of Perpetual Help. Throughout this Lenten season, the Icon of Our Mother of Perpetual Help has invited us to contemplate the mysteries of the Passion, Death and Resurrection of Jesus. Do you know that the second name of the Icon is the Virgin of the Passion?

Two angels present to us the instruments that were used in the passion and death of Jesus. Center our attention on the Christ child as he looks toward the Angel Gabriel in the icon. We can see how Jesus is straining towards the Angel with the cross and nails by the mark on his neck.

With that clear image, the artist tells us that Jesus is focused with great attention upon his pending pain and death. By the look on Jesus’s face, like the look of his Mother, he is contemplating the meaning of these symbols that foreshadow his passion.

Through our Baptism we were plunged into this very mystery of the dying and rising of Jesus. In our daily actions we are called to show forth the image of Christ, the Redeemer of the world.

Spend time this week often praying with the icon of Our Mother of Perpetual Help. Give our attention to Jesus and the angels who present the instruments of the passion. Remember Mary, the Mother of Sorrows, and keep company with her during the days ahead.

May we all have a blessed Holy Week with Our Mother of Perpetual Help.

 

Maundy Thursday: The Beginning of Liberation

Tonight we begin the paschal triduum. Paschal Triduum also called Easter Triduum, Holy Triduum, or The Three Days is the most important three days in the liturgy of the Catholic Church. First of this triduum is the evening mass of the Lord ’s Supper on Holy Thursday. In this mass we commemorate the Lord’s celebration of the Passover with his disciples. Being a Jew, Jesus and his disciples knew fully well the special meaning of the Passover. The Passover is the most important feast for the Jews.

The Jews celebrate Passover through a family meal. Traditionally the youngest child ask the question at the beginning of the meal: “Why is this night so special?  Why is this night so different from other nights?” There are other questions that the child asks but clearly the questions are designed to relive and remember the Passover event—the story of the deliverance of the Israelites from Egyptian slavery.

Perhaps, during the mass tonight we may ask why this night is so different from other nights. Why is this mass so different from other masses? Perhaps the most obvious reason what makes this mass special from other masses is the washing by the presider of the feet of 12 members of the community who represents the 12 disciples of Jesus.  In the 4 gospels, the last supper account is recorded but only in the gospel of John that the washing of the feet is mentioned.

We can only understand the radicality of John’s washing of the feet nuance to the last supper account if we understand the meaning of foot washing. In Biblical times, the dusty and dirty conditions of the region and the wearing of sandals necessitated foot-washing. Foot-washing, however, was reserved for the lowliest of menial servants. Jesus, therefore, by washing the feet of his disciples is imitating the work of the slaves.

When I was a seminarian, part of our apostolate was to visit the Tahanan in Tayuman, Tondo which is run by the Missionaries of Charity of Mother Theresa. Tahanan is home to the elderly sick and dying collected by the sisters mostly from the streets. The first time I came there I was shocked at what I saw: The sisters bathing the sick, washing their clothes which are often soaked in shit, feeding them and nursing their wounds. I just silently mumbled, “My God, this is the work of slaves. Indeed, the sisters is truly living out the mandatum of Jesus in tonight’s gospel.

Jesus was no slave but did what slaves usually do – wash the feet of their masters.  In the process, he freed his disciples out of slavery.  Jesus was no victim but immersed himself into the life of the victims.  In the process he liberated them so they may be victims no more.

In our world today, we have masters but in reality they are slaves because they could not liberate others.  Their captivation with power, wealth, and fame prevents them to experience genuine freedom and to inculcate true liberation to others.

This is the reason why Holy Thursday is called Maundy Thursday. The name is taken from the first few Latin words sung at the ceremony of the washing of the feet, “Mandatum novum do vobis ut diligatis invicem sicut dilexi vos” (“I give you a new commandment, That ye love one another as I have loved you” [John 13:34]). Jesus reinterpreted the meaning of Passover by showing the example of becoming a servant to his disciples. True freedom and liberation begins with service. At the beginning of the triduum, Jesus calls us to join him in his passing over from slavery to freedom. “I no longer call you slaves but friends.”

Good Friday: Liberation is Accomplished!

We are on our second day of the triduum. Today’s liturgy is called Good Friday of the Lord’s Passion. We don’t have mass today but we have the liturgy which is made up of three parts: the Liturgy of the Word at which the Passion of Christ according to St. John is proclaimed and which ends with the Solemn Intercessions, the Adoration of the Holy Cross and Holy Communion.

Yes, this is the only day throughout the year where the church does not celebrate the Eucharist. There is also no wedding, baptism, confirmation and certainly no ordination. In fact, there are only two sacraments that are offered on this day: Reconciliation and the Anointing of the Sick. These sacraments truly underscore the meaning of this day and point to the reason why we call this Friday Good: We call this Friday Good because it is a day of renewal, forgiveness and reconciliation.

There are so many things about Good Friday that we do not get. Indeed, Good Friday is a day of paradoxes. All four gospels openly tell of the passion of Jesus as a story of contradictions. It depicts Jesus proclaimed as king with a crown of thorns, a staff and clothed in a purple cloak. The soldiers spat on him and struck him on the head with the staff repeatedly. The people who shouted hosanna to our king when Jesus entered Jerusalem just a few days ago are the same people who shouted “Crucify him!” and elected Barabas to be released on the day of Passover. The greatest of these ironies is the cross. Jesus on the cross with the sign “Jesus of Nazareth, the King of the Jews,” died of a slow, painful, excruciating, gruesome, and humiliating death.

But the contradiction, perhaps, is ours. The irony is on us.

Franciscan Fr. Ron Rolheiser says that we tend to misunderstand “the passion of Jesus”. Spontaneously we think of it as the pain of the physical sufferings he endured on the road to his death. We are not helped by gruesome cultural depiction of Jesus’ passion like Mel Gibson’s film, “The Passion of the Christ.” This is also reinforced by our own Good Friday observances like the carrying of wooden crosses, crawling on rough pavement, self-flagellation and the re-enactment of actual crucifixion like the one in San Pedro Cutud, San Fernando, Pampanga.

This is not to downplay the brutality of Jesus’ pain but Rollheiser explains that what the evangelists focus on is not the scourging, the whips, the ropes, the nails, and the physical pain. They emphasize rather that, in all of this, Jesus is alone, misunderstood, lonely, isolated, without support, unanimity-minus-one. What’s emphasized is his suffering as a lover; the agony of a heart that’s ultra-sensitive, gentle, loving, understanding, warm, inviting, and hungry to embrace everyone but which instead finds itself misunderstood, alone, isolated, hated, brutalized, facing murder.

Every Good Friday, we listen to John’s passion account—the longest of all four gospels. Unlike in other gospels, John portrays Jesus as victorious and in control of the whole situation. Franciscan Fr. John Boyd-Boland explains that unlike the account in the other Gospels, John’s Jesus longs for the cup of suffering; he is determined to drink the “cup” of his death because this act is the ultimate in love, and reveals God’s love for us all. Then in his confrontation with Pilate, Jesus stands totally in command of the situation and Annas is left bewildered and confused. Having been struck on the face by the Temple police, Jesus is left totally composed after the incident. He replies that his teaching has always been open and explicit, “My kingdom is not of this world.” Here the prisoner interrogates his interrogator! Finally, upon the Calvary cross, Jesus dies with majestic assurance.

In openly depicting Jesus’ passion, suffering and death, are not the evangelists actually proclaiming that in a world of hatred, violence, and falsehood, truth, love, and goodness reigns? By showing Jesus’ resoluteness and benevolence up to the end, are not the evangelists decrying the travesty of worldly powers and pretentious kings instead? Could we have missed the greatest irony which the evangelists have employed?

We live in a world today not much different from the world when Jesus lived—a world full of contradictions and sufferings: Innocent and good people continue to suffer, the gap between the rich and the poor continue to widen, there is plenty of innocent killings, gender and racial discrimination continues, poverty and violence reigns. In the midst of the contradictions and suffering, the temptation is to go low and become like the worldly powers that preserves these contradictions—violent, tyrannical, prejudiced, vindictive, manipulative and deceitful.

Following Jesus example, we need to embrace these paradoxes while standing true to ourselves. Sometimes we need to accept opposition to choose community; sometimes we need to accept bitter pain to choose health; sometimes we need to accept a fearful free-fall to choose safety; and sometimes we need to accept death in order to choose life. If we let fear stop us from doing these, our lives will never be whole again.

This is what Jesus has accomplished when he proclaimed in his last words in the gospel: “It is finished.” Jesus leads us to love, forgiveness, compassion and reconciliation despite the violence and brutality around him. God’s way is integration, reconciliation and communion. By his dying, Jesus reconciled once again heaven and earth.

As St. Paul proclaims, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are” (I Cor 1: 27 – 28).

Yes, ironically, liberation is accomplished by God’s death. Liberation is accomplished through Jesus’ death on the cross.