LANGUAGE OF THE CROSS

FRIDAY, TWENTY FIRST WEEK IN ORDINARY TIME

1 Cor 1:17-25; Ps 33:1-2,4-5,10-11; Mt 25:1-13

Language of the cross and Spirituality

In the first reading, St. Paul tries to compare the philosophy of this world and that of the Gospel. He made a sharp contrast between the wisdom that guides the worldly people in their lives and the heavenly wisdom inherent in the Gospel he was preaching. The former does not make any meaning from the latter because the principles are different. Since different principles yield different conclusions, it is not strange that the worldly philosophy differs from the Gospel philosophy. The starting point of the wisdom of this world is self, and the end is self-fulfilment. So, self-love guides all the actions of the proud worldlings. A life rooted in the love of self cannot make any meaning of the cross of Jesus Christ. It means that the Gospel cannot be preached effectively by the lovers of self. What comes out from such an attempt is, at best, a prosperity gospel, which has nothing to do with the Gospel of Jesus Christ. “Christ did not send me to baptise, but to preach the Good News, and not to preach that in terms of philosophy in which the crucifixion of Christ cannot be expressed. The language of the cross may be illogical to those who are not on the way to salvation, but those of us who are on the way see it as God’s power to save.”

Do our crosses make sense in our journey of faith in Jesus Christ? Answering this question would help us to evaluate whether we have the Gospel wisdom that Paul is talking about. Our crosses can only be meaningful when they are understood and received in the light of the Gospel. Contrary to the love of self that defines worldly wisdom, the love of Jesus Christ, which shows the presence of the Holy Spirit, is the principle of the Gospel wisdom. Without faith in Jesus Christ and knowledge of the love that moved him to die on the cross for our salvation, it is impossible to acquire the heavenly wisdom. Thus, the principle of the Gospel wisdom is Jesus Christ, who reveals the love of the Father to us. Hence, the reception of the Gospel and immersion into the mystery of Jesus Christ initiates a heavenly life and love unknown to the world. The purpose of Gospel life is nothing material or worldly, but eternal life with God in heaven. This is contrary to the goal of the worldly-minded, which is to acquire material wealth and satisfy selfish desires. These desires and their associated wisdom characterise the two cities and their citizens. These two loves define the two types of wisdom because wisdom is that virtue that orders everything to the end.

In the Gospel, Our Lord uses a parable to illustrate these two loves and desires. The parable of the ten virgins is apt for the illustration or the teaching of the lesson in the first reading. Just as a virgin or bride is ordered to the groom, the same way is a desirous soul ordered to the object of its desire or love. A virgin or bride is drawn to the groom to be married, the same way a soul is drawn to the object of its desire to be made one with it. Hence, the worldly soul is drawn by material riches and wealth; they are married or bonded to this passing world by their love. On the other hand, Christian souls are attracted by their desire for eternal life in Jesus Christ. It is not enough to be baptised, we must also consistently seek the knowledge of Jesus Christ, which the Holy Spirit reveals to desirous souls. Without this desire to enter the mystery of Jesus Christ, the love of Jesus Christ cannot draw a soul to union with him. This desire is the oil the foolish virgins lacked in their lamp that stands for their inactive faith.  

Let us pray: Grant us Lord, the grace to consistently seek your knowledge in prayer and in self-mortification, that walking in the light of your word daily, we may follow the Holy Spirit guidance into the mystery of Jesus Christ, until we enter into the marriage feast you have prepared for us.