13th Sunday of the Year
Readings: Wis 1:13-15, 2:23-24; 2 Cor8:7,9,13-15; Mk 5:21-43.
Life is the one most precious gift we have from God. All that God had created, he saw them good, especially the human life. Yes. Life of every human being has some faults, as all roses have thorns and silver fountains mud. But it is a great life if you don’t weaken it. Since God had created human beings in his own image, human life is not perishable, as marble and granite are perishable. “God formed man to be imperishable” (Wis 2:23), and he will see to it that no one loses it on their journey. Hence, where life is bustling God will be there to protect it; where it is withering, he will be there to revive it; where it is falling sideways, he will be there to straighten it.
Illness and death are the worst enemies of human life. Illness is the night-side of life and death is the only disease you don’t look forward to being cured of. And yet, God overpowers these two forces of evil in order to save life. That is what Jesus demonstrated during his public ministry. A twelve-year-old daughter of a man named Jairus was critically ill. Her father pleaded with Jesus to come and cure her. When they were on their way, the tragic news came that the little girl was dead. But that would not stop the pro-life Son of God. He still went and raised the dead girl back to life (Mk 5:42). A woman suffering for twelve years from flow of blood came on her own with the crowd, touched the cloak of Jesus in the belief that his power would heal her and it did (Mk 5:29). A woman in Jesus’ time did not stand on her own. She was in her father’s possession until she was married and then belonged to her husband. To get out in public she needed to have a male by her side and she could make any request only through a male. But Jesus did not mind that she omitted these social taboos of gender restrictions. To him, the releasing of this woman from her bondage of illness was more important.
Christ expects his followers too to be pro-life people. The life he wants us to bring to others is not simply ‘the life of heaven’, but a life which embraces even our physical, biological and emotional life. Hence St. Paul wrote to the Corinthians to give generously in the collections for the needy Churches, exhorting them, “Just as you are rich in every respect, also abound in your work of charity” (2Cor 8:7), because through our collections the Lord can even now heal the sick, feed the hungry and restore people to life. Of course, we need to be pro-life people not only to those with empty stomach and naked body, but also to those with some areas already dead within them. There is something already dead within those who no longer wish to live, those who are so embittered that they no longer look for love in this life, and those who feel so alienated from God and Church that they no longer hope for something from him. It is to these people Jesus says, “I tell you, get up” (Mk 5:41) and it is to these people also whose lives are falling sideways that we need to bring life.
Maybe, we will not have the spectacular power of healing the sick or raising the dead. But all of us are called to do whatever little we can to overcome evil and bring health and love, peace and joy to our fellow human beings. We are in danger of looking too far for opportunities of bringing life to others. For it is the little words you speak, the little thoughts you think, the little things you do or leave undone, that can heal and raise ‘the dead’ to life. In our time, selfishness and evil look so deeply set to triumph that it will take a miracle to turn things around. However, each of us is called to work our little miracle of love and service. It may benefit only one person, but it will be a sign that Christ, the pro-life God, lives in us who are his followers. May the divine goodness grant us a loving and generous heart towards all lives that are falling side-ways!
Readings: Deut 4:32-34, 39-40; Rom 8:14-17; Mt 28:16-20.
Trying to explain the Trinity is like crossing the ocean on a raft, or like flying to the stars with wings of narrow span. Therefore, on this Trinity Sunday, we are not so much concerned about the mystery of God being one but three persons, nor about the doctrine of this mystery. What we are actually celebrating is God’s dynamic and intimate friendship with us, through the three persons of the Trinity.
One friend in a life time is much; two friends are many; three are hardly possible. But what is impossible for us is possible for God. In God we have three intimate friends. Intimate friends are faithful to each other. Moses pictures God as an ever faithful friend, listing all the mighty works which he did for his people, asking them finally, “Did anything so great ever happen before? Was it ever heard of?” (Deut 4:32). It is this love and faithfulness of a friend in God the Father that we celebrate today. Friends share things, ideas; they discuss and decide together. Jesus, the second person of the Trinity not only called us his friends but as a true friend has himself shared his very life and teachings with us. These he shared to serve as our model for our lives. He conveyed his earnest wish to share his life, through us, with the rest of the humanity as well, when he asked “Go and make disciples of all nations” (Mt 28:19). It is this sharing and caring of a friend in Jesus, that we celebrate today. Friends may be physically apart, but even in separation they are united with each other in spirit. This is what the Holy Spirit, the third person of the Trinity does in us. Now that the Lord is physically absent from us, we are still united with him through the indwelling Spirit in us. “The Spirit that we have received is a Spirit through which we cry out to God, ‘Father’. The Spirit himself gives witness with our spirits that we are the children of God” (Rom 8:15). It is this guidance and support of a friend in the Spirit that we celebrate today.
Therefore, on this Trinity Sunday, we are not so much concerned with the mystery of the Trinity, though mysteries are part of our religion. Rather we are focusing on the qualities of God as our friend: his love and faithfulness, his caring and sharing. If indeed we are created in the image of such a God and baptized into his family, then we must reflect in our lives the same qualities of friendship in our relationship with each other. In fact, we do reflect, in some way, these qualities in the liturgy. Our liturgy may be full of ceremonies but for any friendship to grow, it needs to be surrounded also with ceremonies and not crushed into corners. Think about what happens in liturgy. A group of clergy and laity come moving into the assembly. The people sing and then the choir sings and then the president sings; the president prays, and then all the clergy join in and then all the people join. A lay person reads and then we sing and another lay person reads and then the cantor sings and then the preacher preaches and we listen and respond. Thus, we all are relating and responding back and forth as friends of the same family in the very image of the life of the Trinity. Indeed, our liturgy is a ritual of friendship.
But what we reflect in the liturgy as the very image of the life of the Trinity ought to be seen in our relationship with one another in our daily life. In our families, in marriage, in parenting, in our work and play, the very nature of God as a loving, caring and sharing friend must come through. Our love and care have also to reach out even beyond our families and close groups. When we see human society trying to build peace by preparing for war, when we see our fellow human beings living on the streets and eating out of rubbish bins, when we see pain, illness and sufferings, we need to get into the life of the Trinity, that life of friendship of which we have a foretaste as we gather here for the liturgy. That is the way we can be the manifestation and active agents of the Holy Trinity here and now. Trinity may be a riddle wrapped in a mystery, but there is a key and that is friendship, which cannot only unravel the mystery a little, but also help to create a friendly world.
Readings: Acts 2:1-11; 1 Cor 12:3-7, 12-13; Jn 20:19-23.
We rejoice today, because the feast of Pentecost reminds us of the gentle and explosive power of the Holy Spirit when it blows like wind. At times it blows gently. When fear rises in us while sick and old because we are not sure whether anybody will care for us in time to come, when hopelessness grows in many of us who are young because we are afraid whether we will find any job, when anger is deep in many of the depraved and poor among u because we see the rich growing richer, when apathy leads some of us to dependence on alcohol and drugs as the easiest way to cope, the Spirit can bring calm and quiet to our troubled hearts. But the Spirit of God does not blow always gently. In fact, at Pentecost, he “came from heaven like the rush of a mighty wind” (Acts 2:2). Since then, the same mighty Spirit has been known to blow down great but corrupt institutions or to burn to ashes gigantic but unjust social systems.
We rejoice today because Pentecost reminds us of the consuming and unifying power of the Spirit when he burns as fire. At Pentecost, he came “as tongues of fire” (Acts 2:3) and he consumed the hearts of the disciples so powerfully that he drove them out of Jerusalem, scattering them like seeds all over the earth, filling them with words which changed many lives, but which eventually got almost every one of them killed. The Spirit of God is a unifying fire as well. At Pentecost, those who received the Spirit spoke foreign languages and were understood by all, thus signaling the arrival of the Spirit to unite all people of God, which he continues to do even today through our baptism. As St. Paul says, “It was by one Spirit that all of us, whether Jew or Greek, slave or free, were baptized into one body” (1 Cor 12:13). We also rejoice for this world. Because of the presence of the Spirit in the world, the separated members of the human race will one day be restored to unity, like the limbs of a single body, by being joined to Christ, their common head.
We rejoice today because the feast of Pentecost reminds us of the cleansing and life-giving power of the Holy Spirit when he flows like water. Referring to the Spirit, Jesus said,” If anyone is thirsty, let him come to me and drink. Whoever believes in me, rivers of living water shall flow from his heart” (Jn 7:37-38). We are washed clean and brought back to life by the water of baptism. It is not the water itself that does them, but the Holy Spirit who is in and with the water, and faith. Water by itself is an ambiguous symbol, bringing to mind both rain and flood, drinking and drowning. It is the Spirit holding baby in the water that transforms it for him or her, into cleaning and life-giving water. Without the holding, the water would drown us. So, even though our hearts may have become arid, we can still find a river of living water in it, because of the presence of the Spirit in it.
We rejoice today because Pentecost reminds us of the consoling and comforting power of the Spirit whom Jesus called, “the Comforter” (Jn 14:16). As a mother holds the wounded and frightened child, and with her breath inspires trust, rekindles confidence and gives life back again, so the Holy Spirit is with us in times when we are blown down, too weak even to pray. He will hold us and breathe us back to life. Should we wither and fade, he will gather us up in his arms. He is ready to use our limbs, our heart beat, and our breath as rhythms of God’s own Spirit to bring comfort. Finally, when the tents which we are in now become burnt to ashes, he will hold us in peace for ever.
Let us not hesitate to seek the aid of the Spirit, whatever may be our standing in life. He is the Lord of the Church, not subject to human control and like the wind, he blows wherever he chooses. Let us therefore constantly pray to the Spirit, especially today, to come and fill our empty hearts. It is hard for an empty bag to stand upright.
FEAST OF THE ASCENSION
Readings: Acts 1:1-11; Eph 1:17-23; Mk 16:15-20.
Ascension is a feast and hence a celebration. We are called today to grasp at the significance of the ascension. Ascension is about our destiny. It says that we are destined to a life beyond the one which we now enjoy. We are destined to be with God in a union which cannot be destroyed by death. Death in this life is frightful. Over the past hundred years, the average life expectancy has been pushed forward from the late thirties to the seventies and eighties. Real immortality is the journey’s end of a pilgrimage with Christ, through a death and a resurrection to an ascended life, like his. Thus Jesus’ ascension contains a message of hope for the human race, and St. Paul prays: “May God enlighten the eyes of your mind so that you can see the great hope to which he has called you” (Eph 1:18). Therefore we are meant to be optimistic people, full of hope. We are not to place our hope in an impossible dream, like a little child hoping that Christmas day will never end. Rather our hope is like the expectation of a person awake at night, looking forward to the dawn. But this does not mean that we Christians have no interest in life here and now. On the contrary, our hope impels us to make our earthly life as a kind of foretaste of the immortal life.
Ascension is about our present world. It calls us Christians to continue the mission of Christ on earth. Christ’s mission was not just to give us hope for the future, but to change the quality of life here and now, so that we can begin to experience already now the riches of the eternal life to come. Jesus entrusted this mission to his disciples when he said, “Go into the whole world and proclaim the Good News to all creation” (Mk 16:15). It is this mission that the angels urged the disciples to undertake, instead of “standing there looking up at the skies” (Acts 1:10). Christianity is very much about the here and now. It is not about standing around waiting for something to happen; it is about making that something happen. We make it happen by witnessing to the Good News of Jesus Christ through world and deed.
Ascension is about endings and beginnings. On the day of his ascension, Christ’s personal ministry on earth ended, but the operation of the Holy Spirit in his followers to continue his ministry began. The time for preparing his apostles for their mission to build his Church was over, but the time for their participation in the expansion of that Church began. It has to be so for us also. Once the liturgical celebration of the feast of the ascension is over, our work of witnessing to whatever we believe in Christ has to begin. We come to church to praise God, to hear his word and to eat his bread. But we don’t stand here all day looking up to heaven. We leave this place to witness to Christ in the world. Christ has no one else except us, to continue his mission. As Teresa of Avila would put it: “Christ has no body now on earth but yours, no hands but yours, no feet but yours; yours are the eyes through which he is to look out to the world with compassion; yours are the feet with which he is to go about doing good, and yours are the hands with which he is to bless us now.”
Sixth Sunday of Easter
Readings: Acts 10:25-26, 34-35, 44-48; 1 Jn 4:7-10; Jn 15:9-17.
We all enjoy a love story, for in each of us there is a spark of love. But sadly enough, love is often only a dream; some dream in Technicolor, others add sound effects. Jesus said, “No one can have greater love than to lay down his life for his friends” (Jn 15:13). Love is real and loving is the soul of life. Without love in life, what would happen to our world?” Hence Jesus commands: “Love one another” (Jn 15:12). Jesus says that without love human life is hell.
We are called by Jesus to love others as God loves us. God’s love which is true love is different from sexual love, for sex is occasional union by true love is constant. It is different from free love, for true love is neither free nor carefree but binding and demanding. It is different from love at first sight, which usually ends with divorce at first slight. It is different from family love, for a relative tends to help primarily or only a blood relative. It is different from love between friends, for you can be kissed by a fool and fooled by a kiss. God’s love is different because it is giving, and giving unto death. Can such a love be real or is it like a ghost which everyone talks about but nobody has seen? Is it like a teddy bear that has no skin on its face? No. God’s love is real and was made flesh and blood in Jesus. “God’s love was revealed in our midst when he sent his only Son to the world that we might have life through Him” (1Jn 4:9).
We are urged to show to one another the kind of God’s love Jesus revealed, as we live as members of a Christian community. We are all necessarily born into a community through baptism, as the first gentiles were admitted to the community of the faithful by St. Peter (Acts 10:47). Since love is the fairest flower that blooms in the garden of God, it is obvious that love must be the soul of every Christian community.
To love one another is not a platitude but a prescription, not a counsel but a command. Jesus uses the word ‘love’ eight times in sixteen lines of his speech. Laying down of one’s life will often mean a lot of little laying downs of our selfishness for the good of others. But it is also possible to lay down even one’s life for others. Has not Christ’s command inspired martyrs and soldiers and missionaries in every century since the time of Christ? When we are selfish and refuse to love, we build a wall around ourselves and condemn ourselves to a winter of loneliness and bitterness. But when we love and care, the wall falls down and we experience a spring time of joy and peace. Let us allow the Holy Spirit which has been “poured” into us (Acts 10:45) to fan the flame of love into a furnace.
Fifth Sunday of
Readings: Acts 9:26-31; 1 Jn 3:18-24; Jn
Jesus wants his followers to be united with
him like the branches to a tree and to enjoy continually his spiritual company.
“I am the vine, you are the branches” (Jn 15:5), he says. In so far as we abide
in him and he in us, we will bear much fruit, because he is the source of life
and in so far as we do not, we will be absolutely ineffective, because without
him we can do nothing. We are called to be united to Christ to the extent that
each of us must be able to say with St. Paul, “I live; yet not I, but Christ
lives in me.” Unfortunately, we seem to have frozen these words of the Apostle
into some kind of theology or to have stiffened them into a dogma until the life
has gone out of them.
The conditions to live united to Christ are
clear. We live in him, by keeping God’s word continually in our mind and making
it the guide of our actions; by maintaining a prayer life; by receiving the
sacraments that draw out his grace; by avoiding all sins and yielding to the
direction of the Holy Spirit. Above all, we abide in Christ by being united with
one another as a community of love. There can be no such thing as a lonely
Christian in a loving community. Our love for one another has to be real. In a
real community the good of one will be the good of all the pain of one will be
the pain of all. “Little children, let us love in deed and in truth and not
merely talk about it” (1Jn 3:18). Love that is only talk has no value. We are to
be grapes not simply to hang around the vine but fruits from which people can
eat and drink. We are called to be the fruit and drink especially of the lonely,
the ill, the poor and the dispossessed in our neighborhood and communities. We
are meant to be sources of nourishment that revive the spirits, feed the hopes
and enliven the bodies of
What is required of us is not just seeking
Christ, but abiding in him. In moments of great financial need we may cry out to
Jesus to deliver us; in times of great illness we may beg him for a cure. When
one of our children is about to fail in an important endeavor we plead with him
to save him; that is all right. But we have to be with Christ also at other
times. If we get angry with God when a trusted friend betrays a confidence, if
we are incensed with him when a dishonest person succeeds where we have failed,
if we are bitter with God when a loved one dies, that means we are not abiding
in Christ. The pains of life are not signs of being cut away from Christ; on the
contrary they are indications of the opposite. Because we are united to Christ
like branches, God will prune us to promote growth of the branches. He will
discipline us to strengthen our character and faith. Hence pains of life need
not frighten us away from
If we remain in Christ both in good times
and bad, we will enjoy much peace and consolation, as the members of the early
Church did:“The Church was at peace and enjoyed the increased consolation of the
Holy Spirit” (Acts 9:31). If we remain in Christ, we will find joy in him, a joy
that comes from the fulfillment of one’s potential, a joy that will produce
much fruits such as curbing violence and bringing back peace in our streets and
removing injustices and establishing equality and a joy that is a power with
which we can do all things good for God and the
Fourth Sunday of Easter
Readings: Acts 4:8-12; 1 Jn 3:1-2; Jn
“I am the Good Shepherd,”
declared Jesus, “who lays down his life for the sheep” (Jn 10:11). We are the
sheep. To take away our sins, he died on the cross. He did so out of sheer love
for us. There was no selfish motive in his death. He was not like a hired
shepherd who tends the sheep for money. Jesus was not merely doing his job. He
was committed to love us. False teachers and false prophets do not have this
commitment. Our Good Shepherd laid down his life for us, of his own free will.
When Christ came down from the cross, they borrowed a bed on which to lay his
head. They borrowed an ass in the mountain pass for him to ride to town. But
the crown he wore and the cross he bore were his
Our Good Shepherd continues
to care for us even after he has gone away from our physical sight. He gives
himself in the sacraments, especially in the Eucharist. Our Good Shepherd still
heals the sick, a ministry which he had already begun with his apostles. It was
in the Lord’s name that St. Peter cured a crippled man. “In the power of the
name of Jesus, that cripple stood perfectly sound” (Acts 4:10). The Lord Jesus
literally lays down his life for his sheep even today through those servants of
God such as Archbishop Oscar Romero. The Archbishop was shot dead in San
Salvador on March 24, 1980 with a single shot to the heart after saying Mass,
because he spoke out against tyranny and for freedom, because he demanded human
rights for his people under oppression. Yes. The love of our Good Shepherd for
us is the same yesterday, today and
Is our own love for our
fellow human beings as determined as Christ’s love for us? Can we say that we
are truly followers of our Shepherd in our care, concern and selfless service to
others? I am afraid that not all can say a resounding ‘Yes’. Our Good Shepherd
expects all of us both clergy and laity to be good shepherds to one another
according to each one’s vocation in life. Husbands and wives by doing more than
enough for each other, parents by making extra sacrifices for the good of their
children, teachers by spending extra hours to instruct weak students, doctors
and nurses taking up extra work to show they care for their patients, and
parishioners by generously supporting their parish community. In a word, all of
us are called to be deeply concerned about each other and committed to each
Perhaps, we need some strong
motives for selfless service to others. The first strong motive is the example
of our Good Shepherd himself. He did not ask, “How much?” – he gave himself,
his all. He did not ask, “How far to go?” – he went all the way. If you need
another very strong motive, here is one: “See what love the Father has bestowed
on us in letting us to be called children of God” (1 Jn 3:1). If there is one
subject more than any other on which we would like to write, it is the love of
God. Even if all people on earth
were to hate you, God’s love would turn their gall into sweetness. How come,
then, can’t we love God as our Father and all men and women as our brothers and
Third Sunday of Easter
Readings: Acts 3:13-15, 17-19; 1 Jn 2:1-5; Lk
Confrontation with truth is
wise than concealing it. Pushing any truth out very far, you are only met by a
counter truth. Hence St. Peter confronted his audience with the truth about the
choice they had made in the past: “They dismissed the Holy One and preferred the
release of a murderer” (Acts 3:14). Can we face the truth about the bad choices
we have made in the past? Perhaps we chose excessive drinking instead of
moderation, or took unfair advantage of others instead of sharing with them the
excess wealth we have, or perhaps we chose to find our human fulfillment in
accumulating physical comforts instead of seeking the peace that comes from
experiencing Jesus personally. St. John confronts his readers about their
knowledge of Jesus, insisting that “the way we can be sure of our knowledge of
Jesus is to keep his commandments” (1 Jn 2:3). Can we face the truth about our
own knowledge of Christ? Is our knowledge recognizable in our action? We are
going to Mass once a week, yes; but do we care about his commandments the rest
of the week? We may not be killing our neighbors, but perhaps our motives do not
reflect honesty and integrity while dealing with others. Therefore we are called
Conversion is the natural
result of confronting the truth about ourselves. Conversion of heart can indeed
be difficult because there is nothing harder to see than the naked truth; but
remember, there is nothing safer than following the truth. The three readings
today call for conversion. St. Peter pleads: “Reform your lives, turn to God”
(Acts 3:19). Jesus commands that “in his name penance for the remission of sins
is to be preached” (Lk 24:47). St. John, while urging us to convert from sins,
encourages us to know that “we have Jesus Christ who is an offering for our
sins” (1Jn 2:2). Conversion is of absolute importance. It is the hinge of the
Gospel. All of us need to change for we are all wounded within: bitter from
weariness and sick within. Hence if we are not what we ought to be, if we are
not what we want to be and if we are not what we shall be, let us convert, so
that we become something very different, at least from what we used to
Consolation is the reward of
conversion. A converted person is like the finger that touches the strings of a
harp which can be compared to our Savior, bringing forth the melody of peace.
Conversion places us in Christ who is the Prince of Peace. “Peace be with you”
(Lk 24:36) was the greeting of the risen Lord to the apostles, whose level of
anguish had reached its high-water mark. If only we could make a definite break
from earth’s trash to heaven’s treasures, we too could experience the peace of
Christ shooting through the guilt, resentment, anger, anxieties, isolation and
fears that reside deep in our hearts, crying out for Christ’s risen peace. When
our hearts are filled with the peace of Christ, a peace which is joy and power,
we can’t help sharing it also with others. We will invariably become committed
messengers of the risen peace.
Commitment to share the
peace of Christ is a mission entrusted to us by the Lord. The most powerful
force in the world is the Christian. We touch others with the peace of Christ by
the way we live, by what we say, by how we conduct our business, by how we work,
by how we relate to others and by how we stand for justice and love. This is
Christian witness in the true sense and its influence on others is enormous.
Second Sunday of Easter (Divine Mercy
Readings: Acts 4:32-35; 1 Jn
5:1-6; Jn 20:19-31.
In our body, our sight is the most perfect
and most delightful of all our senses. Therefore the hunger of the eye is not to
be despised. It is no wonder that St. Thomas was insisting that he must see the
risen Christ with his eyes in order to believe. But strangely enough, Jesus
chided him for his insistence and declared, “Blessed are they who have not seen
and have believed” (Jn 20:29). To think of it, many of us are not different
from St. Thomas. We may not be insisting that we should see God with our eyes,
but we often put similar conditions for
Frankly, is it possible to believe in the
risen Jesus without seeing him? Why not? We can believe that Jesus is alive
either by spiritually experiencing him in our hearts or we can believe in Jesus
through reasoning. One way of reasoning is as follows: after the death of Jesus
his disciples were completely distraught. But on Easter Sunday something changed
them in an amazing way. Suddenly they exploded with joy and happiness: unless
they had seen the risen Christ, such a transformation was not possible. Or we
can believe in the risen Lord by trusting the testimony of the Scripture:
therefore believing without seeing is
Such a faith in the risen Lord has mighty
power, precisely because it comes without seeing him. It has power even to
conquer the world in the spiritual sense. Throughout history there have been men
who have wanted to conquer the world. Alexander the Great was consumed with lust
for power. Napoleon thought his goal could be achieved by military might. For
the same reason, Hitler was responsible for more bloodshed than anyone on earth.
But these men did not know what true conquest is. True conquest is to conquer
one’s own ego because every human being is one’s own enemy, as it were one’s
own executioner and when nature decides to destroy us in the struggle for life,
it first cultivates the ego in us. What use is it for our world to have
narrowed down to a neighborhood, before it has broadened to brotherhood?
Therefore when we curb our own selfishness and begin to love our fellow human
beings as the extension of ourselves, then only are we conquering the world.
This conquest is made possible by faith in Christ, because it is through faith
we all become children of God and are able to love one another as brothers and
sisters.“Everyone begotten of God conquers the world and the power that has
conquered the world is this faith of ours” (1Jn 5:4).
in order to conquer the world for Christ, it is not enough for us believers to
proclaim our faith in the risen Lord through words alone. For one thing, no one
can live by words alone, though at times, some have to eat their own words! We
need to put our words into action. If it is true that by our faith we have
become God’s children, then our Christian communities have to be dedicated to
the common good of all God’s children, as the early Christian communities were.
“The whole group of believers were united, heart and soul. Everything they owned
was held in common” (Acts 4:32). Because of the unity brought about by the Holy
Spirit, the believers were able to give and share freely and so eliminate the
poverty that was among them. A similar loving concern for those who are needy in
our communities will speak to the world volumes about the presence of the risen
Christ in the world. The world would then believe him without seeing
Write something about yourself. No need to be fancy, just an overview.