Sunday Sermon : The parmanent missionary aspect of christianity

The liturgy of the sixth Sunday of Easter is based on the following readings: Acts 8:5-8, 14-17; Psalm 66; 1 Peter 3:15-18; John 14:15-21. These three readings give us a picture of the missionary age of Christianity. And when taken together, they invite us to meditate on the presence and guidance of God’s Holy Spirit in the life of a Christian. St. Peter in the second reading urges Christians to be ready to engage others in a clear understanding of Christian expectations. He characterizes Christianity by its hope, its expectations and trust in the person of Christ. And St Peter does not mince words when talking to those engaged in preaching the Gospel; he prepares them for the kind of suffering which is a likely consequence of announcing the Good News. St. John on the other hand speaks of the Holy Spirit; the Advocate, the Spirit of truth who will live in the hearts of Christians in order to console and to guide them. When talking of the Holy Spirit, both the Gospel and the first reading make it clear that the Holy Spirit is received as a free gift of God’s love; to only those who are willing and prepared to receive it. And the Holy Spirit reminds us that genuine love of God is shown by living a Christian life. Hence the main point in these two biblical sources is the question posed to every Christian: Are you willing to follow the Advocate’s advice and lead a Christian style of life quite recognizable by your neighbours such that they can all call you a Christian because of what you live for? The doctrinal point in our liturgy emphasizes the presence of God’s Holy Spirit which strengthens and enlightens the Christians enabling us to fulfil our Christian responsibilities on earth as missionaries. Each one of us helped by the Holy Spirit is a missionary in his or her capacity. However, we are cautioned that in addition to our possession of the Holy Spirit who enlightens us, we are still in charge of our lives. The Spirit only helps us to discern the relative value of all things in relation to God’s wisdom, and to act accordingly without forcing us to do so. The same Spirit helps Christians to recognize and to acknowledge God as Lord and Creator. St Peter advises us to redefine ourselves as Christians within our space and time. In order to do this well, we must have a clear understanding of the essential realities that sustain the Christian experience in us, knowing well how these realities are compatible with all that we know. That is why Christians are not to be afraid of the advances of human knowledge, nor run away from different modern currents without questioning their essence. The Holy Spirit can still guide us in our search for human knowledge. This is possible because today we know that life and reality is complex. And Church History proves that Christianity is not there to simplify or to bend the facts. It only keeps us open, and hopeful, in a broadening search for meaning in this earthly world and to attain salvation in the next world. And that is man’s responsibility on Mother Earth. From a pastoral point of view our liturgy points a finger at all those engaged in Christian mission, in pastoral work and Christian parents. These are the ones who must be first convinced of the radicality (not radicalism) of a Christian calling so that they may be actively involved in the Christian formation to be passed on to younger generations even if they have to acknowledge their own failings. It is in their own lives first that the Christian faith and its practical consequences must be presented, and not just in religion class, or in good sermons only. They should know their responsibility to advocate for a Christian standard on media use, on the way of dressing, on different social events, on the apostolate, on prayer and sacraments, on vocation work, on the witness of Christian youth and adults, and lastly on a sense of the Christian community; just to cut short the long list which can hardly be exhausted! One may ask oneself if such a style of life as mentioned above would not result in a radical choice which is counter-cultural or counter-progress! Yes indeed. Christianity requires that attentiveness to see things as they are and as they should be such that a Christian should have the courage to say no to any deviation in the name of modernity and to encourage all that which is pro-life; which make man a better human being. Fortunately the Holy Spirit is ready to guide us in this new age of the mission of the Church. Ends