20251117 ENGAGEMENT AND DIALOGUE THE ONLY WAY TO EASE TENSIONS
17 November 2025, Monday, 33rd Week in Ordinary Time
ENGAGEMENT AND DIALOGUE THE ONLY WAY TO EASE TENSIONS
First reading |
1 Maccabees 1:10-15,41-43,54-57,62-64 |
The persecution of Antiochus Epiphanes
There grew a sinful offshoot, Antiochus Epiphanes, son of King Antiochus; once a hostage in Rome, he became king in the one hundred and thirty-seventh year of the kingdom of the Greeks. It was then that there emerged from Israel a set of renegades who led many people astray. ‘Come,’ they said ‘let us reach an understanding with the pagans surrounding us, for since we separated ourselves from them many misfortunes have overtaken us.’ This proposal proved acceptable, and a number of the people eagerly approached the king, who authorised them to practise the pagan observances. So they built a gymnasium in Jerusalem, such as the pagans have, disguised their circumcision, and abandoned the holy covenant, submitting to the heathen rule as willing slaves of impiety.
Then the king issued a proclamation to his whole kingdom that all were to become a single people, each renouncing his particular customs. All the pagans conformed to the king’s decree, and many Israelites chose to accept his religion, sacrificing to idols and profaning the sabbath. The king erected the abomination of desolation above the altar; and altars were built in the surrounding towns of Judah and incense offered at the doors of houses and in the streets. Any books of the Law that came to light were torn up and burned. Whenever anyone was discovered possessing a copy of the covenant or practising the Law, the king’s decree sentenced him to death.
Yet there were many in Israel who stood firm and found the courage to refuse unclean food. They chose death rather than contamination by such fare or profanation of the holy covenant, and they were executed. It was a dreadful wrath that visited Israel.
Responsorial Psalm |
Psalm 118(119):53,61,134,150,155,158 |
Give me life, O Lord, and I will do your will.
I am seized with indignation at the wicked
who forsake your law.
Though the nets of the wicked ensnared me
I remembered your law.
Give me life, O Lord, and I will do your will.
Redeem me from man’s oppression
and I will keep your precepts.
Those who harm me unjustly draw near;
they are far from your law.
Give me life, O Lord, and I will do your will.
Salvation is far from the wicked
who are heedless of your statutes.
I look at the faithless with disgust;
they ignore your promise.
Give me life, O Lord, and I will do your will.
Gospel Acclamation | Jn8:12 |
Alleluia, alleluia!
I am the light of the world, says the Lord;
anyone who follows me will have the light of life.
Alleluia!
Gospel | Luke 18:35-43 |
'Son of David, have pity on me'
As Jesus drew near to Jericho there was a blind man sitting at the side of the road begging. When he heard the crowd going past he asked what it was all about, and they told him that Jesus the Nazarene was passing by. So he called out, ‘Jesus, Son of David, have pity on me.’ The people in front scolded him and told him to keep quiet, but he shouted all the louder, ‘Son of David, have pity on me.’ Jesus stopped and ordered them to bring the man to him, and when he came up, asked him, ‘What do you want me to do for you?’ ‘Sir,’ he replied ‘let me see again.’ Jesus said to him, ‘Receive your sight. Your faith has saved you.’ And instantly his sight returned and he followed him praising God, and all the people who saw it gave praise to God for what had happened.
17 November 2025, Monday, 33rd Week in Ordinary Time
ENGAGEMENT AND DIALOGUE THE ONLY WAY TO EASE TENSIONS
SCRIPTURE READINGS: [1 MAC 1:10-15, 41-43, 54-57, 62-64; Ps 119:53, 61, 134, 50, 155,158; Lk 18:35-43]
The many terrorist attacks around the world, whether motivated by religious, political reasons, or both, are certainly a real concern for all of us. What happened in these places could very well happen here, as we do not know when or where they might strike. These events also reveal the tensions brewing among some groups of people across the world. Indeed, there has always been tension between states and religions, as well as among different religions themselves. How can we handle such tensions in a creative and proactive way so that they do not give rise to terrorism, civil wars, or religious wars?
In the first reading, we see how King Antiochus sought to bring unity to his kingdom. For the king and for the State, what is most important is preserving the unity of the people. Without unity, there can be no progress or peace in the country. This is the primary role of the State: to ensure unity and harmony among all people; otherwise, chaos and division will prevail. Thus, we can appreciate King Antiochus’s attempts to bring the people together as one. He meant well when he tried to impose a single religion for the sake of unity: “Then the king issued a proclamation to his whole kingdom that all were to become a single people, each renouncing his particular customs.” However, his approach caused disunity rather than unity in his kingdom. He failed to realise that the State must respect the freedom of worship and the cultures of its people. By trying to impose one common religion on everyone, he stirred up a hornet’s nest, which led to rebellion instead.
Nevertheless, it is important to recognise that throughout history, kings and governments have often sought to instil order and unity by enforcing a single religion or, better yet, by having no religion at all. The truth is that having many religions can be divisive if not handled carefully.
First, there could be a conflict between the policies of the State and the beliefs of the people. In such conflicts, whose allegiance should one give: to religion or to the State? As Jesus said in the Gospel, “Render to Caesar what belongs to Caesar, and to God what belongs to God.” This dual allegiance is often perceived as unhealthy for the State. The State wants complete loyalty, but there seems to be a tension between the authority of the State and that of religion. The situation becomes even more problematic when believers appeal to their religious convictions as a justification for disobeying the laws of the country. This poses a threat to the State, especially when religious leaders claim authority based on divine revelation. It could lead to the king or the State being subordinated to religion.
The truth is that faith believers give their allegiance to God, but they will not give their allegiance to man. To overcome this, in ancient times, rulers elevated themselves to the status of a deity or god in order to command the people to obey using sacred authority. Indeed, the name “Epiphanes” means “the divine manifestation of God.” By elevating the king to a semi-divine status, he could command absolute respect and obedience from his people. This is what many kings and emperors in the past did. For States without religion, such as atheistic communist countries, the State itself assumes a divine status. Instead of worshipping God, the citizens are expected to worship the State and give their total allegiance to it.
Secondly, tensions can arise among religions, especially when each claims to possess the truth, causing division in the State. The real danger is not just the existence of different religious beliefs, but the tendency to impose one’s religious beliefs on others. This can lead to proselytism, competition, and, in some cases, religious wars. It is in the State’s interest to ensure that all religions coexist peacefully with one another. The State’s duty is not simply to respect the freedom of worship but also to ensure that religious differences do not disrupt the peace. Unfortunately, in some countries, the State imposes a single religion or bans all religions except the State religion, or even enforces secularism and atheism. Instead of worshipping God, people are expected to worship the State and pledge their allegiance to its constitution.
Given these conflicts, it is understandable why religion is often seen as a cause of disunity in the world. For this reason, many countries are moving toward secularisation, so that the State is seen as a neutral body that oversees the rights of each religion. How, then, should the relationship between religion and the State be handled?
At the outset, it is important to recognise the intrinsic relationship between faith and culture. Culture is the way in which faith is expressed. That is why all religions form their own cultures. Culture represents a way of life, a way of viewing the world and ourselves, and the values of the religion are expressed through signs and symbols. The customs developed over time provide stability to the values that religion seeks to instil in believers. Therefore, it is not possible to separate faith from culture. As a result, culture determines how people respond to various situations. This explains why, when King Antiochus rejected not just the faith of the Jews but also their culture and decreed that all must adopt not only pagan worship but also pagan customs, the people revolted, as the King had attacked the very heart of the people’s lives. Today’s Scripture lessons serve as a timely reminder that an approach like King Antiochus’s will lead to disunity and rebellion.
The only way forward is through engagement and dialogue — both between the State and religious groups, and among the religions themselves. It is necessary for the State to create avenues for dialogue to foster mutual understanding between the State and religious groups. Those States that do not provide such opportunities will only breed resentment and potentially even terrorism. No State can suppress the beliefs of individuals because faith is more than mere ideology — it springs from the heart, not the head. You cannot reason with the heart as you would with the head.
In Singapore, we are fortunate that the government is proactive in engaging all religions by maintaining constant dialogue with religious leaders. We also have the Presidential Council for Religious Harmony. Among religions, the State encourages the formation of the Inter-Religious Organisation to promote dialogue between different faiths.
Thus, the approach to dialogue should not be based on faith itself, since faith is a given. Dialogue must be based on reason. Of course, reason is not opposed to faith. Reason seeks the truth, and dialogue is humanity’s attempt to pursue that truth because love must be based on truth. Without truth, there can be no justice or love. Does this mean that faith has no role in dialogue? While faith is not opposed to reason, it transcends reason. The role of faith is to purify reason, helping it see the bigger picture and, most importantly, the long-term effects of pragmatic policies that might seem beneficial for the country. But faith must be expressed in universal terms that can be understood by all.
Secondly, dialogue must be based on mutual respect. No one has the right to impose their religion or religious beliefs on another. Precisely because faith is personal, we cannot presume that others share the same beliefs. Even in the Gospel story of Blind Bartimaeus, it was the blind beggar who, in faith, recognised Jesus as the Messiah, the Son of David. Consequently, it is not wrong to share our faith, but we must agree to disagree when it comes to doctrinal and moral differences. The way forward is through greater engagement and dialogue, where we can grow in respect and mutual understanding.
Thirdly, in dialogue and engagement, we must emphasise what is common, rather than focusing on what divides us. Religions, and even the State, have more in common than differences. All religions, including the State, champion peace and justice, based on equality, progress, and harmony among everyone. Our common goal is to give life and love and promote the well-being, happiness, and security of all people. While the methods may differ, the ultimate goal remains the same. Therefore, we must work together through dialogue, engagement, mutual respect, and focus on what unites us so that we can promote unity, progress, and justice for all. In this way, religions become partners of the State, not competitors. In the same vein, all religions must see each other as partners in promoting the universal values of love, justice and compassion. And when religions cooperate with one another and with the State for the common good, we fulfil the Gospel’s call to bring unity, peace, and love to humanity. We become one people — not despite, but because of our diversity in faith and culture. This unity is even stronger and more profound than a nation built on a homogeneous faith, culture, and people.
Best Practices for Using the Daily Scripture Reflections
- Encounter God through the spirit of prayer and the scripture by reflecting and praying the Word of God daily. The purpose is to bring you to prayer and to a deeper union with the Lord on the level of the heart.
- Daily reflections when archived will lead many to accumulate all the reflections of the week and pray in one sitting. This will compromise your capacity to enter deeply into the Word of God, as the tendency is to read for knowledge rather than a prayerful reading of the Word for the purpose of developing a personal and affective relationship with the Lord.
- It is more important to pray deeply, not read widely. The current reflections of the day would be more than sufficient for anyone who wants to pray deeply and be led into an intimacy with the Lord.
Note: You may share this reflection with someone. However, please note that reflections are not archived online nor will they be available via email request.
Written by His Eminence, Cardinal William SC Goh, Roman Catholic Archbishop of Singapore © All Rights Reserved.
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