31 August 2006: Thursday of the 21st Week in Ordinary Time
1 Cor 1, 1-9; Matthew 24, 42-51: Preparation Time
Have you ever spent a lot of energy preparing for a trip, a career, a wedding or a birthday party, the birth of a baby, or a house? If you have, then perhaps you know what it means to prepare. When we prepare for some event, that event usually takes place for a few hours. An exam takes about an hour and a half; a party takes about 4-6 hours; a basketball game takes around 3 hours. However, the preparation time takes days, weeks and months. The success of that brief moment depends on the energy and the time we have spent planning and preparing all the ingredients for that perfect date. The best preparation for tomorrow is to do today’s work superbly well.
A baseball coach once rebuked a confident player who said their team would win because it had ‘the will to win.’
“Don’t kid yourself,” said the coach. “The will to win is important, but it isn’t worth a penny unless you also have the will to prepare.”
The story intensifies at crucial moments in life. While preparing for a board or a bar exam, many people do come to mass to pray for miracles. In the course of studying and reviewing, we are sometime overwhelmed by our own anxieties. These are events that we know will greatly affect our lives. And at the very center of the preparation, we encounter many difficulties: frustration, disappointments, hopelessness, panic, etc. Harold S. Kushner once said that, “people who pray for miracles usually don’t get miracles... But people who pray for courage, for strength to bear the unbearable, for the grace to remember what they have left instead of what they have lost, very often find their prayers answered. Their prayers helped them tap hidden reserves of faith and courage that were not available to them before.”
It is important that in preparing we keep our eyes focused on the vision, or else we do things directionless and meaningless. Why am I doing this? To whom is this for? But faith tells us that the consolation lies on the fact that the journey began with God, the journey is done accompanied by God, and the destination is also God. St. Ignatius teaches us a preparatory prayer which we pray at all times. It is a prayer done before a prayer period in a retreat, before a meeting begins, before a class starts, or before anything else. This is taken from the Spiritual Exercises:
“Direct O Lord all my actions, and carry them on by your gracious assistance so that in every prayer and work of ours may begin from you and by you be happily ended. We ask this through Christ, our Lord. Amen.”
There is Work in Heaven and None in Hell
2 Thess 3, 6-10, 16-18; Matthew 23, 27-32
Indira Gandhi tells us about her grandfather. Her grandfather said that there are two kinds of people: those who do the work and those who take credit. He told her that she should try to be in the first group because there was less competition there.
The readings today tell us two things corresponding to Indira Gandhi’s kinds of people. First, those who work. In the first reading, St. Paul said that he himself worked for a living in order not to burden any of the Thessalonians and at the same time, give them an example of the dignity of labor. He said that if anyone who was unwilling to work, neither should that one eat.
Second, those who take credit. The Gospel tells us that Jesus referred to the Pharisees and scribes that they looked like white-washed tombs that looked good from the outside, but the inside of them contained bones and filth. Those who take credit are like them: they would like to be praised about work they have not done. Or, they are concerned with how they look from the outside. They are filthy because they are, as Jesus called them, hypocrites. All they wanted was the pleasure they get from being praised, but do not like the pain and patience that goes with the work. Many students experience this especially in group work. In a group of five, you have two to three students doing the bulk of the work, while the rest gets the credit. I have a story about those who like pleasure but hates working. I have a story:
Smith died and regained consciousness in the next world. He looked out over a vast expanse of pleasant country. After resting comfortably for a while in a delightful spot, he began to get a little bored. He called out, “Is there anybody here?” An attendant, appropriately dressed in white, appeared and said gravely, “What do you want?”
“What can I have?” asked Smith.
“Whatever you want.”
“May I have something to eat?”
They brought him delicious dishes, even the things he liked best on earth. Smith was having a wonderful time eating, sleeping, and calling for more good things. But presently, he wanted something more. He called for games. They came in profusion. Then he called for books and read with excitement and pleasure. He called for anything that struck his fancy and received it in abundant measure. But at last the boredom caught up with him, and he shouted, “I want something to do!”
The attendant appeared and said, “I am sorry, but that is the only thing we cannot give you here.” By this time, Smith was frantic for something to do and in his terrible frustration cried out, “I’m sick and tired of everything here; I’d rather go to HELL!”
“Where do you think you are?” asked the attendant.
***
I am not surprised why
The Risk in Leading
Mark 6, 14-29: The Risk in Leading
Every day, in every aspect of our lives, opportunities to lead beckon us. At work anat home, in our local communities or school organizations, even in our country and in the global village, the chance to make a difference is always present. Many of our budding student leaders always dream of making that difference, even fearing to pass through life like a passing wind, never remembered for anything important. In fact, one reason for me why I chose the priesthood is that I would like to make a difference. In every corner of the world around me, at every time, I hear endless complaints ranging from the daily household concerns to national issues. I find myself at the center of this mess, and asking myself, will I help fix this up? Yet often, I hesitate --- as every budding leader in school. For its passion and promise, for all its excitement and rewards, leading and taking a stand is risky and dangerous work.
Leadership is a dangerous endeavor because it challenges; it is revolutionary; it is radical; it pushes people to change. It prompts people to challenge given norms, and to think outside of the box. And most of all, it risks isolation. Eventually, many leaders become lonely and abandoned. Not all of those who believed in their dreams, stay. Real leadership that surfaces conflicts and challenges long-held beliefs --- ganito kami
This is what happened to John the Baptist. In the
Frequently, people who seek to exercise leadership are amazed that their organization and communities resist change. Take for example many organizations and groups in UP. Those who have persisted and lived for more that 50 years continue many of their former and original ways of doing things, to the extent of risking relevance. Fraternities continue their age-old initiations without question; anyone who tries to question its morality is ostracized. Organizations continue their ways in 1956 and experience a decline in membership; yet those who challenge them did not go unscathed.
In many ways, it is the story of many women who have abusive boyfriends. I told them, “Why not leave the guy? Surely life can be better for you.” They tell me, “Well, my boyfriend hurts me when he has other girls beside me, but when he realizes that I am the one for him, he comes back repentant and professes his love for me. I’ve never known anyone love me more sweetly than he does, except when he is unfaithful. What would I do alone and without him?” To persuade people to give up the love they know for a love they’ve never experienced means convincing them to take a leap of faith in themselves and in life. They must experience the loss of a relationship that, despite its problems, provides satisfaction and familiarity, and they will suffer the discomfort of sustained uncertainty about what will replace it. To change the way people see and do things is to challenge how they define and esteem themselves.
It is not surprising that many who would like to be leaders would rather not take it. No one would like to be beheaded. No one wants pain. But the problem is, our faith automatically make us leaders. Christians are supposed to be leaders, as John the Baptist was, as Christ is: challenging us all the time. If all of us, who come to mass every day, become leaders, and actively do something other than complain, the mess in this country of ours will be lesser than when all of us, who claim to be good Catholics, just sit here and do nothing. And when sitting here becomes comfortable, perhaps, we should burn that statue called “the oblation” and change this parish into a spa.
Choose Whom to Serve
Jos 24, 1-21, 15-17, 18b; Ps 34; Eph 5, 21-32; John 6, 60-69
The readings today are very challenging to explain. But all of them tell us about decisions about whom we ought to serve. In the first reading, we hear remnants of an ancient liturgy for the renewal of the covenant at Shechem. It is believed to have originated from a covenant between the earlier inhabitants of Shechem and the Israelite invaders. The earlier inhabitants worshipped El-berith. The Israelite invaders worshipped Yahweh. The ancient liturgy dramatizes a choice made by both parties. Their decision is to worship Yahweh, the God of the invaders. The readings tell us, “Choose this day whom you will serve?” In the Gospel, the Twelve were confronted by Jesus with a similar choice, “Will you also go away?” --- in other words, choose: will you be with me or not? And the response is from Peter, “Lord, to whom shall we go? You have the words of eternal life.” In other words, just as the people of Shechem decided to serve Yahweh, the Twelve disciples decided to stay with Jesus and to serve Him.
Let’s illustrate this in particular terms. In Christian marriage, what does it mean to stay with Christ? The second reading from the Ephesians helps us to understand Christian marriage and the roles of husband and wife. What is exciting about the second reading is that it is prone to misinterpretation because it says that, “wives be subject to your husband.” Does that mean that the wife therefore is the slave of the husband? Let us see. The Ephesians (Greeks) have a household code before the Christianity influenced them. The literary form of the passage gives us a pattern. The column to your left is the Ephesians' household code. The column to your right was added by Christians.
| Household code of the Ephesians | Addition by Christians |
| 22 Wives, be subject to your husband | 22 as to the Lord |
| 23 The husband is the head of the wife | 23 as Christ is the head of the Church |
| 24 [Wives, be subject to your husband] | 24 the Church is subject to Christ |
| 25 Husbands, love your wives. | 25-27 as Christ loved the Church... without blemish |
| 28 Husbands should love their wives as their own bodies. He who loves his wife loves himself... | |
| 29 A man loves and cherishes his own flesh | 29 as Christ does the Church |
| | 30 we are members of his body |
| 31 Citation of Genesis 2, 24: For this reason, a man leaves his father/mother, and joined to his wife, and the two shall become one flesh. | 32 interpreted mystically of Christ and the Church. |
Therefore, the marriage relationship changes: If viewed from the Ephesians household code, the wife is simply subjected to the husband without qualifications. If viewed with the Christian column, it changes in which the husband is to devote himself unreservedly to the love of his wife, without blemish, as Christ loves his Church. Thus, the household code of the Ephesians is turned upside down --- the emphasis rests no longer on the duty of the wife to the husband but on the husband’s love for his wife; as Christ loves the Church, his bride. How does Christ love the Church, His bride? --- Unconditionally, faithfully, purely, and selflessly. Christ has proven His love for His Church --- even dying for us, even giving his life for us.
The Christian view of marriage is not merely a study of marriage as a human institution, but in relation between Christ and His Church. Just as Christ serves the Church, so too, we should choose to serve Christ; as husbands serve their wives, so too, should their wives choose to serve their husbands. Today, husbands and wives are seen to be equal in marriage and in decision-making. The teaching does not contradict equality: as both assume the role of decision-making, in dialogue and love, both of them assume the responsibility of their final decisions. Their choice is still for the best of the family they are raising --- yes, just as Christ raised the Church, the Family of God.
Today, we are asked to make decisions. As Joshua asks his people, “This day, choose whom you will serve” and as Jesus asks, “Are you leaving me too?” What will be your answer? Will you go or will you stay?
A Simple Religion
25 August 2006: Friday of the 20th Week in Ordinary Time
Matthew 22, 34-40 The Two Great Commandment
They said that Christianity is a simple religion. Today, we hear about how simple our faith is. Jesus has laid down for us only two commandments, a definite summary of all the commandments in the Old Testament, which we can memorize and live our lives with. He has laid the complete definition of religion.
First, religion consists in loving God. The verse which Jesus quotes is Deuteronomy 6,5, which is part of the Shema, the basic and essential creed of Judaism, the sentence which every Jewish service opens, and the first text which every Jewish child should memorize. It means that to God we give our total love, a love which dominates all of ourselves, a total commitment of life to God.
Second, Jesus quotes comes from Leviticus 19, 18. Our love for God must issue in love for people. But it should be noted in which order the commandments come: it is the love of God first, and the love of people second. Our love of people flows from its source: our love for God. Why should we love people? Because God loves us, that we become lovable and worthy to be loved. The biblical teaching about people is that we are not a collection of chemical elements, or a part of the animal species, but that we are made in the image and likeness of God (Genesis 1, 26-27).
How do we love God and persons? Let me first begin with ourselves: What kind of love do you want? I have a story, The Kind of Love I Want:
It was a busy morning, approximately
I saw him looking at his watch and decided, since I was not busy with another patient, I would evaluate his wound. On exam, it was well healed so I talked to one of the doctors, got the needed supplies to remove his sutures and redress his wound.
While taking care of his wound, we began to engage in conversation I asked him if he had a doctor's appointment that morning, as he was in such a hurry. The gentleman told me no, and that he needed to go to the nursing home to eat breakfast with his wife. I then inquired about her health. He told me that she had been there for a while and that she was a victim of Alzheimer's disease.
As I finished dressing his wound, I asked if she would be worried if he was a bit late. He replied that she no longer knew who he was, that she had not recognized him in five years now. I was surprised and asked him, "And you still go every morning, even though she doesn't know who you are?" He smiled as he patted my hand and said, "She doesn't know me, but I still know who she is.” I had to hold back tears as he left. I had goose bumps and thought, “That is the kind of love I want in my life."
* * *
If a love like this --- when people love us for everything that we are, even if we forget and neglect them --- is the kind of love that we want, then that is the kind of love we give of others. If they forget to thank you for the things you have done for them, love them anyway. Because that is the same with God. Our God is a faithful lover: even if we forget and neglect him, the Lord continues to love us anyway. Because, like the husband, it doesn’t matter that she forgets, what matters is that he knows her.
Feast of St. Bartholomew, Apostle
24 August 2006:
John 1, 43-51: The Call of Nathanael or Bartholomew
The Gospel today presents to us a pattern of discipleship. Andrew brings his brother Simon Peter and said, “We have found the Messiah.” Philip finds Nathanael, and said, “We have found him”. The role of disciples is defined by the pattern of each one bringing another to Jesus. Therefore, a disciple is one who brings another to Jesus.
This is the first point for us to reflect on: Who brought us to Jesus? Our faith grows because of many disciples of Jesus. When we were baptized, our parents and godparents promised to rear us in the faith. I remember my parents bringing us all to church every Sunday at
The Gospel tells us that Philip identifies Jesus as the Messiah, who comes from
When Nathanael finally meets Jesus, he was surprised that Jesus can see who he was. Jesus remarked, “A man who is really an Israelite! A man whom there is no guile. (Isang totoong Israelitang walang pagkukunwari!)” And Nathanael demanded how Jesus could know him in so short an acquaintance. Jesus told him that He saw him under the fig tree. What is the significance of the fig tree? The fig tree is a symbol of peace, and no one can be disturbed when under it (1 Kgs 4, 25; Micah 4, 4; Zech 3,10). Moreover, studies of the Torah were usually done under a fig tree. In Hosea 9,10, God said, “Like grapes in the wilderness, I found
With that, Nathanael believed. But Jesus poses an important question, “Do you believe because I told you that I saw you under a fig tree? You will see greater things than these.” It probes into the source and authenticity of the faith of Nathanael, and raises the second question for us: What therefore constitutes faith? Ano ba ang tunay na pananampalataya? Do you believe because you are afraid of hell or the punishment of God? Do you believe because of parental or peer pressure? Do you believe because you feel guilty if you do not fulfill your obligations? Do you believe because you want to see miracles? Or, who is a better believer: the one who attends mass but treats her househelp unjustly, or the one who cares for the rights of workers but declares he doesn’t believe in God?
St. Francis Xavier SJ, has a prayer, O God, I Love You (O Deus Ego Amo Te) that illustrates why he believed:
O God, I love You, I love You ---
Not out of hope of heaven for me
Nor fearing not to love and be in the everlasting burning.
You, You, my Jesus, after me did reach your arms out dying,
For my sake You suffered nails and lance,
mocked and marred countenance,
Sorrows passing number,
Sweat and care and cumber,
Yes and death, and this for me,
And You could see me sinning.
Then I, why should not I love You,
Jesus, so much in love with me?
Not for heaven’s sake; not to be out of hell by loving You;
Not for any gains I see;
But just the way that You did for me
I do love and I will love Thee:
What must I love Thee, Lord, for then?
For being my king and God. Amen.
There are two points raised today: Who brought you to Jesus and what constitutes your faith? We can do a little twist to these questions: With what you say and what you do, how do you bring others to Jesus? How do you help others deepen their understanding of Jesus?
Latecomers
23 August 2006: Wednesday of the 20th Year in Ordinary Time
Matthew 20:1-16: The Workers in the Vineyard
A few things have to be said about the Gospel today. 1) Matthew only has this parable; 2) The vineyard owner normally goes to the market place only once, to hire the day’s laborers; on average, he hires all the manpower he needs for the day. 3) The structure of the story is a literary device to show a progressive contrast between the morning and the evening laborers, therefore, providing the setting for the story.
The point of the Gospel is simple. Just as a vineyard owner who hires laborers at different hours and times of the day and gives the same full salary to all, God rewards the
This is very consoling to all those who think that it is too late to change. This parable is an encouragement to all Christians and a good thing to remember: God is concerned about the latecomers. The gesture of generosity comes from the love and kindness God himself.
And on our part, we do not seek a reward for every good thing we do; doing and serving God is itself the reward. This is easy to understand when you love someone. The lover--- that is you --- does not ask for a reward for all the good things you do for the one you love. Serving the beloved is pleasurable and enjoyable. The beloved himself or herself is the reward.
St. Ignatius has a very good prayer that brings this point clearly: that working for God, knowing that we are doing what God wills for us, is itself the reward. It is a prayer for generosity.
Prayer for Generosity
Lord, teach us to be generous.
Teach us to serve you as you deserve
To give and not to count the cost.
To fight and not to heed the wounds.
To toil and not to seek for rest.
To labor and not to ask for reward.
Save that of knowing, that I do Your most holy will.
Transformed by the Bread of Life
John 6, 5-56 Transformed in the Eucharist
A student once asked me about transubstantiation, when we encounter the mystery of Christ becoming truly present under the appearance of bread and wine. Even though the sacred species look exactly the same after the consecration as they did before the consecration, we know by faith that there’s a world of difference. Our Lord and Savior is truly present in our midst as our spiritual food, or as the Gospel tells us, as our bread of life.
But what does this do to us? Concretely, what about those of us who come to communion to receive the bread of life: do we look any different as we walk back to our pews than before received communion? After all, the Body and Blood of Christ are inside of us. Are we any different after we leave this church, about forty-five minutes later, outside of the church, than when we were inside? Why do we wonder why many of our leaders who have squandered money from our country suddenly appear on television receiving communion? How do we wonder ourselves that a few minutes ago we have not followed the traffic lights and find ourselves coming to communion? From the first Christians, who gathered for the ‘breaking of the bread’ (Acts 2, 46) to parishes today, which John Paul II called, “Eucharistic communities,” (Christifideles Laici, Dec 1988) the Eucharist has always been an integral part of Christian living. And yet, though we come to mass every Sunday --- and some daily even --- we ask the question, “Have I changed?”
We believe that through transubstantiation, bread and wine cease to be bread and wine but truly become the Body and Blood of Jesus, even though all physical properties, such as size, taste, appearance, and composition, remain the same. We cannot see the difference, but we accept this teaching through the vision of faith. But the sacraments effect an analogous change. A baby girl after baptism looks exactly the same as she did before, yet she is now a child of God and a member of the Church. Some believe that after baptism, she already can travel protected by God. A young man, after his ordination, looks the same as before the ordination, but can now consecrate the Eucharist and forgive sins in God’s name. After confessions, we look the same, but we have had our relationship with the Lord restored and renewed, and we feel light and happy. In all cases, we look the same on the outside, but at the core of our being we’ve radically changed. However, just as we benefit from food’s nutrients, only if we digest the food well, we benefit from the grace of the Eucharist only to the extent we effectively digest this spiritual food, this bread of life.
The MTV, I am about to present, tells us about leaders. It acknowledges that it is difficult to change, but as leaders, we must change because we are examples of service to others. Mahirap magbago, pero kailangan, dahil ehemplo. [This MTV is part of an anti-graft and corruption workshop given to many government offices and schools. The workshop called Ehem! has been adapted by the Office of the Ombudsman and given to various sectors in the government.]
We are all called to become leaders. Just as bread and wine transforms into the presence of Jesus, may we too transform into Christ-leaders. In UP, we know that many of you are subsidized by the people of the country so that you will become not just effective leaders but heroic leaders for the country. Your leadership positions, whether as student leaders, civic, church & government position, are not trophies to be proud of. Respect is earned. Offer your services well at walang daya. Take the opportunities to serve others.
The Sense of Awe and Wonder
When we are preoccupied by the things we do, we do not notice the things around us or we take for granted the people we are always with. How many of you, for example, has stopped the past week just to look at the sunset? In a week, I have spent a large part of the day in the office or in the classroom or in the studio. Often, I realize that the sun has set or that the day passed without me noticing the time. The other day, I decided to leave the Jesuit Music Ministry office at
Rachel Carson said, “If I had influence with the good fairy who is supposed to preside over the christening of all children, I should ask that her gift to each child in the world be a sense of wonder so indestructible that it would last throughout life, as an unfailing antidote against boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from our sources of strength.”
It is no wonder that the saints with profound love for God like Sts. Ignatius, Augustine, Teresa of Avila, John of the Cross and Francis of Assisi did not lose their sense of awe and wonder. Perhaps, today, it is good to look at our development as persons. Should all things possible be empirical, palpably felt, or sensed? Should things be always logical and reasonable? One of the episodes in the first season of Smallville had
And so today, as Jesus put his heart in children, we too must have children’s hearts: a heart that puts a large space for miracles and for the unexplainable. And how do we do that? By regaining what we all have when we started living: the sense of awe and the sense of wonder. Thus, it is no surprise that Jesus said that the
Living with Someone You Love
16 August 2006: Friday of the 19th Year in Ordinary Time
Matthew 19, 3-12: On Marriage
Have you ever dreamed of living your life with someone whom you love; spending the rest of your lifetime with him or her; keeping your relationship intact; building a family together; seeing your children and grandchildren? I guess all of us have intimate desires such as these: often, meaning and direction is not found in discovering one’s career, but in finding someone --- and staying with that significant other.
Today, we find ourselves confronted with marriage; and asking the question, how do we keep a marriage. Some advice from others validated with my experience.
- To keep a fire burning brightly, there’s one easy rule: Keep the logs together; near enough to keep warm and far enough apart for breathing room. Good fire, good marriage, same rule. Marnie Reed Crowel
I remember my parents. My mom and dad have a ritual together. They would wake up ahead of all of us and spend time talking over breakfast. They have lived with a commitment: they will wait for each other at mealtimes. I would remember my dad kissing my mom before he leaves for office or when he arrives from office. They would embrace each other often. I guess, this is what made their marriage warm and cozy.
However, there is breathing room. My dad had his various interests and activities. He goes with his friends. And my mom would be busy at home, but never demanding my dad to be present all the time. My mom attends her alumni gatherings at
But this routine allows one to have stories to tell. At night, I would hear them talking about what happened during the day. Each one volunteering their own stories. That way, they kept the fire burning.
- A good marriage is the union of two forgivers. Ruth
I also remember my parents. My mom and dad had arguments --- about running the house, about people they work with, about financial matters, about our problems, etc. I would hear them argue, also at mealtimes. My father has a temper, like myself. But as much as they have argued and hurt each other, they always end up kissing and forgiving each other at the end of the day. I know my mom’s complaint about Dad, but my mom never let it color her heart.
- One advantage of marriage, it seems to me, is that when you fall out of love with him, or he falls out of love with you, it keeps you together until you maybe fall in again. Judith Viorst
I remember my grandparents. My grandparents were not as demonstrative as my mom and dad. I guess many times they have fallen out of love with each other. My lolo had an attitude. But they kept the marriage. Being the firstborn, I have spent considerable time with my lola and lolo, in my dad’s ancestral home. I cannot forget the smell of old wood and furniture, the look of antique tables and rocking chair. Before my lolo died, I remember my lola taking good care of him. In the end, I remember the two of them just together. Commitment is greatly felt when the romantic feeling fades.
To me, the rule of marriage is also the rule in maintaining all sorts of relationships. Enough spaces for intimacy and individuality. Forgiveness as many times as possible. Seventy-seven, seven times as Jesus said --- infinitely, again and again. And finally, having that commitment to keep you together, just in case, you fall out and in love again.
Giving Time the Chance to Act
17 August 2006: Thursday of the 19th Week in Ordinary Time
Matthew 18, 21-19, 1: Giving Time the Chance to Act
Note: Every once in a while, a simple, inspiring and brief sharing comes my way. Today, this sharing was given by Bro. Errol Nebrao Jr., SJ, whose assignment fell on the day of my mass schedule with the Juniors & Philosophy scholastics. This is far better than what I am supposed to deliver at the UP Mass today at 6PM. Perhaps even thinking of using this homily for today.
If I were to ask you what you ate a month ago, you would doubtless reply that you no longer remember. You would be right to say that; unless perhaps you had gone out to eat at a restaurant that day, or if you had been invited to a friend's house or to a party; or unless the ulam for that day was fish.
A person is subject to forgetfulness. But there is one thing that we have trouble forgetting: the offenses that others have committed against us. Why? Quite simple: Because an offense is always present in the spirit of the person who does not want or know how to let time act, the time that inexorably passes and that allows offenses to be forgotten. There is but a single remedy that allows the forgiveness of offenses: time! This is why Jesus answers Peter by saying that he must forgive again and again, up to seventy-seven times --- in fact, infinitely --- thus giving time the chance to act and allowing the offense to disappear from memory.
What I have just said is something that everyone has already experienced, for we have all heard someone say: "Brother X has wronged me and I can never forget it." And it is for this reason that we have great difficulty in forgiving the offenses committed against us, for we can never forget them. However, Jesus correctly replied to Peter when He told him to forgive up to seventy-seven times. For the only way to truly forgive someone is to allow time to act upon our spirit, upon our soul, upon our entire being, in order that time, with the grace of God, might be able to transform that act of offense into a true, historical act, and that we might be able to regard it as being truly in the past, almost forgotten.
However, in the parable, the master anticipates that time: He forgives the servant's debt, even before time had a chance to act in the servant's favor. It is a grace, a grace of mercy! For the master already wants to forget everything! Is this not wonderful? To know that our offense has already been forgiven, to know that we no longer owe anything to anyone! Indeed, what grace! Is it not burdensome to know that we owe an amount to our lenders? Would we not prefer to live without ever having any debts to pay? Yes, of course we would!
Forgiveness is truly a mysterious thing to do. It takes a great heart and soul to face that great step of reconciling and forgiving one another. So let us continue to beg for the grace of a forgiving heart, that though we may not forget the faults we did and others did, we can indeed forgive ourselves and others, and allowing the true grace of forgiveness to unfold in our hearts.
Message of Hope
16 August 2006: Wednesday of the 19th Week in Ordinary Time
Matthew 18, 15-20
The Gospel speaks about how we should bring sinners and those who feel rejected back into the community. I would rather go about tackling these three things in an inspiring story from an e-mail from Arnold Raubenheimer, a retired mission doctor and gynecologist living in
One night I had worked hard to help a mother in the labor ward; but in spite of all we could do, she died leaving us with a tiny premature baby and a crying two-year-old daughter. We would have difficulty keeping the baby alive, as we had no incubator. (We had no electricity to run an incubator.) We also had no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts. One student midwife went for the box we had for such babies and the cotton wool the baby would be wrapped in. Another went to stoke up the fire and fill a hot water bottle. She came back shortly in distress to tell me that in filling the bottle, it had burst. Rubber perishes easily in tropical climates. "And it is our last hot water bottle!" she exclaimed. As in the West it is no good crying over spilled milk, so in
The following
Could I honestly say, "Amen?" I just did not believe that God could do this. Oh, yes, I know that He can do everything. The Bible says so. But there are limits, aren't there? The only way God could answer this particular prayer would be by sending me a parcel from the home land. I had been in
Halfway through the afternoon, while I was teaching in the nurses' training school, a message was sent that there was a car at my front door. By the time I reached home, the car had gone, but there, on the verandah, was a large twenty-two pound parcel. I felt tears pricking my eyes. I could not open the parcel alone, so I sent for the orphanage children. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly. Excitement was mounting. Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly colored, knitted jerseys. Eyes sparkled as I gave them out. Then there were the knitted bandages for the leprosy patients, and the children looked a little bored. Then there was a box of mixed raisins and sultanas - that would make a batch of buns for the weekend.
Then, as I put my hand in again, I felt the.....could it really be? I grasped it and pulled it out ---- yes, a brand-new, rubber hot water bottle. I cried. I had not asked God to send it; I had not truly believed that He could. Ruth was in the front row of the children. She rushed forward, crying out, "If God has sent the bottle, He must have sent the dolly, too!” Rummaging down to the bottom of the box, she pulled out the small, beautifully dressed dolly. Her eyes shone! She had never doubted. Looking up at me, she asked: "Can I go over with you, Mummy, and give this dolly to that little girl, so she'll know that Jesus really loves her?" That parcel had been on the way for five whole months. Packed up by my former Sunday school class, whose leader had heard and obeyed God's prompting to send a hot water bottle, even to the equator. And one of the girls had put in a dolly for an African child - five months before --- in answer to the believing prayer of a ten-year-old to bring it "that afternoon."
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The story thus tells us about our commitment to the poor, just as all those missionary doctors have committed themselves to poverty. Second, it tells us about petitionary prayer, the prayer for help, just as we --- like the children who prayed ---believe that through the intercessions of our Mother of Perpetual Help, God will answer our prayers. And finally it tells us about bringing people to the hands of God, we, like the children who have sent the dolly and the rubber hot water bottle, are able to show to those who feel abandoned that God and the community indeed loves them by our acts of kindness.
The Assumption of Mary
15 August 2006: The Assumption of Mary
Luke 1, 39-56: The Care of both Body and Soul, and the recognition of the Role of Women in the Church
On November 1, 1950, Pius XII defined the Assumption of Mary to be a dogma of faith: “We pronounce, declare and define it to be a divinely revealed dogma that the immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul to heavenly glory.” So, no human has ever been exalted than Mary: she was born without sin, miraculously conceived a child who is God, cared and shared His life while He was on earth, and assumed into heaven body and soul.
What makes her deserving of such exaltation and recognition? I believe it is because she had dedicated her life following God’s will. Mary's obedience to the will of the Father is lovely. Mary forgets the most common prayer--- "Let your will be changed" or "Let my will be done" ---- and prays the greatest prayer "Let Your will be done." Her Son, Jesus will pray the same thing at the Agony in the Garden: "Not my will, but Your will be done." Maybe, He learned the prayer from His mom. And it stuck that he taught it to his friends. And his friends in turn taught it to us: the "Our Father."
First, the Assumption teaches us to care for our souls by praying. Mary’s prayer teaches us that the greatest prayer is simple and unadorned. Even if it is a cry of the heart in the midst of a scandal. You see, just as the family tree of Jesus contains saints and sinners, Jesus' birth is also surrounded by scandal. Mary is found to be pregnant before she has lived with Joseph. Joseph, who is a just man, decides to divorce her quietly. In other words, he will put her out of his life. Joseph is not open to scandal. The angel who appears to him entreats him not to fear scandal. Joseph should take Mary into his home. And thus, this story drives home the proper attitude toward the strange and scandalous: do not be afraid to take it into your home.
A disciple came to his Master at midnight. He was distraught.
"Master, I need to talk to you immediately. I am filled with anxiety and fear."
"Right this way," said the Master. The master opened a door that led down a long corridor. It was unlit, but the master had a candle in his hand.
"You go first," said the master.
As the disciple moved down the corridor, the master blew out the light.
Mary's prayer was simple. She said yes, though she was anxious of the scandal that that consent might bring her. Her attitude towards scandal was to bring it home. Her attitude towards fear is to enter into the darkness. They say "There is no other way to face fear, than to face it."
This is simple prayer. Most of us yearn for prayer and hide from prayer. We are afraid to pray because we want to have everything "just right" in order to pray. We used to think that we need to get all our motives straightened out before we could pray. We want to have our motives purified. We want to pray pure, without the scandals that mess our souls, without the fear that cripples our hearts.
But the truth of the matter is, we all come to prayer with a tangled mass of motives: other-centered and selfish, merciful and hateful, loving and bitter. We come with some parts clean and some parts messy. We come to pray, trusting God, like Mary, that He would work His way even in the midst of all this mixture. That the heart of God is big enough to receive us. To accept the scandals in our lives. In our families.
Second, the Assumption teaches us to care for our bodies because our bodies are equally sacred as our souls.
Joke 1: Bakit nakayuko ang biik? Sagot: Kasi nahihiya dahil ang nanay niya ay baboy.
Joke 2: Bakit nakayuko ang kambing? Sagot: Kasi nahihiya dahil ang nanay niya ay may bigote.
The point is this: many of us do not like our bodies dahil para tayong baboy, o kung babae, may bigote. We think we are ugly if we are kayumanggi or dark-skinned. We apply all sorts of creams and soaps with skin whiteners.
Or, we do not care for our health. You see our body is the temple of the Holy Spirit. Ang iba lang diyan, ginagawang cathedral ang katawan!
The Assumption of Mary teaches us the importance of women in our lives. No human being has ever been exalted as Mary, a woman. The Church now duly recognizes the dignity of women, and the fact that women have exercised positions of leadership and influence in the history of the Church. This positive change was reflected in Pope John XXIII’s encyclical Pacem in Terris (1963) and was reinforced by Vatican II’s Gaudium et Spes. In 1971, Pope Paul VI issued a “Call to Action (Octagesima Adveniens) in which he referred to the struggle to end discrimination against women in many countries, and in that same year, the 1971 Synod of Bishops, urged that “women should have their own share of responsibility and participation in the community life of society and likewise of the Church.”
Today, then, as we celebrate the Solemnity of the Feast of the Assumption we remember to care for our bodies and souls, and to respect the dignity of women and the role of women in the Church.
The Bread of Life
13 August 2006: 19th Sunday in Ordinary Time
John 6, 41-51: The Bread of Life
Jesus said that He is the bread of life that came down from heaven. He who partakes of it will have eternal life. This bread is for the life of the world. What does it mean to become the bread of life?
Late in the 15th century, two young wood-carving apprentices in
Finally, though, they had a solution. Let one work and earn money while the other studied. Then, when the lucky one became rich and famous, let him in turn aid the other. They tossed a coin and Albrecht won.
So while Albrecht went to
The months stretched into years --- and at last Albrecht returned to his native land, an independent master. Now it was his turn to help Hans.
The two men met in joyous reunion, but when Albrecht looked at his friend, tears welled from his eyes. Only then did he discover the extent of Hans’ sacrifice. The many years of heavy labor in the blacksmith shop had calloused and bruised Hans’ sensitive hands. His fingers could never handle a painter’s brush. (see note below)
In humble gratitude to Hans for his years of sacrifice, the artist, the great Albrecht Dürer, painted a portrait of the hands that had labored so faithfully in order that he might develop his talent. He presented this painting of praying hands to his devoted friend. It has since become familiar to millions of people --- and perhaps, you have seen it.
When you have seen this painting of praying hands, remember the story behind it. When Jesus said that He is the bread for the life of the world, he meant that His sacrifice will nourish us all. We are like Albrecht, and Jesus is like Hans. Behind our lives is someone who labors for our salvation.
There is, however, a pressing problem: Have we been bread of life to others?
Note: I found this story in a book called, Bits and Pieces. However the internet has given me more information which I found while waiting to upload this homily. The internet story tells us that they were brothers, and the name of "Hans" in our story, is Albert. And Albert worked at the mines, because their father, Albrecht Durer the Elder, was a goldsmith. Albrecht studied in Nuremberg. Whatever the story, the essence still remains the same.
St. Lawrence and Deacons
11 August 2006: Friday of the 18th Year in Ordinary Time
St. Lawrence, Deacon and Martyr
St. Lawrence is one of the most famous Roman martyrs, was a deacon. Killed four days after Pope Sixtus,
In the feast of St. Lawrence, and in the presence of our deacon, Rev. William Garcia, I find it appropriate to talk about the diaconate. What is a deacon? Is he the first runner up of the priest? Almost thirty-seven years ago Pope Paul VI set in motion the restoration of the permanent diaconate with his apostolic letter of
Most Catholics are familiar with hearing about what sounds as two different kinds of deacons: the transitional deacons, who are ordained deacons as an interim step towards the priesthood like Rev. William, and the permanent deacons, who are single or married, well-known in the community for their exemplary lives and are active in their parishes. Vatican II, initiated the restoration of the order of deacons, and should be seen as a full, permanent, and stable order in its own right. There is only one order of deacons, as the praenotanda to the Rite of Ordination of Deacons makes clear. It is one of the ranks within the three-fold ministry of holy orders: episcopacy (bishops), presbyterate (priests), and diaconate (deacons). Vatican II recovered the ancient notion of the church as servant to the world, the Body of Christ that ministers to the world in order to help bring about its sanctification and redemption. This is the sacramental identity of the deacon, ordained to diakonia, or service.
Historically, a deacon was admitted to service at the Eucharistic table because he served at the table of the poor. In Paul’s letter to the Philippians, he addresses his letter to all the bishops and deacons at
The functions specifically assigned to the deacon in liturgy, at mass, are proclaiming the Gospel, preaching God’s word (homily), announcing the intentions of the Prayers of the Faithful, preparing the altar, serving the celebration of the Sacrifice, distributing the Eucharist to the faithful, especially the Precious Blood, and sometimes giving directions to the people for their proper gestures and posture.
One of the qualities being asked of candidates for those who will be ordained to be deacons is their love for the church. Many of them are sent where they are most needed. Love for the church means getting to know the Church and its servants better. And with a correct understanding of different services and servants, we may accord the same respect as we would of each other.
The Potter and the Dragnet
3 August 2006: Thursday of the 17th Week in Ordinary Time
Jeremiah 18, 1-6; Matthew 13, 47-53 The Potter and the Dragnet
Before we explain Jeremiah in the first reading, we first ask how a prophet knows the word of Yahweh since a prophet has to bear the word of Yahweh, and pass on the Yahweh’s word (dabar Yahweh) to others. A prophecy is not a quiet insight or a simple act of perception as when we are inspired by song or a beautiful sunrise. But the prophet suddenly becomes overwhelmed by a tremendous arrival. The prophet has an experience of grace, the word of Yahweh comes to him. The prophet receives the revelation in a psychic state and is experienced as a) visions, in which under divine influence, the prophet with his inner eye sees things and occurrences which an ordinary person does not see such as Ezekiel when he saw a valley full of bones (Ez 37, 1-2, 7-10); b) auditions or auditory experiences from the inner ear as in Isaiah 5,9; c) inspiration as when an overwhelming insight began as a reflection. The prophets were very much involved in the history of their day, and in the problems of their environment. The words of Yahweh came in the course of his encounter with his contemporary situation and his reflection; and finally, d) symbolic perception in which an insight comes in a reality or event in ordinary life. The most common and ordinary event becomes a symbol of a deeper meaning occurring in a people’s faith. The allegory of the potter in the first reading today, is an example of symbolic perception. The prophet Jeremiah watched a potter shaping clay in the southern section of
How does God mold us into who we are today? The parable of the dragnet helps us see. A dragnet was used by Galilean fishermen. It is the sagēnē which is dragged on the shallow bottom of a lake and spread out on a rather considerable area so as to imprison indistinctly all the fish in the area. It involves the use of two or three boats with their crews. Afterwards, they begin to select or sort from the catch, keeping the worthy fish in a container with water, and throwing away litter, algae, shells, fish declared impure by Leviticus because they do not have scale or fin, or the inedible species (an eel for example was considered impure and inedible).
We will operate on two levels. First, it has to be said that we accept life as containing both the bad and the good. Our lives contain all sorts of people: the sinners and the saints; the drug addicts, the habitual criminals, the alcoholics, the social misfits, the destitute, the shameful, and the mediocre Christians. Such a mixture is inevitable. Entrance into the Church is for any body who is interested and, in a sense, even for those who are not interested, since newly-born babies are admitted on the faith of their parents. In Baptism, entrance into the Church is a starting-point, not a finishing line. Leave the sorting out to the Last Judgment.
But we can also talk on another level when sorting is done. Our lives are like dragnets that gather all sorts of things combined. We have both good and bad experiences. We have all sorts of things that we do --- desirable or undesirable. We meet all sorts of people who say all sorts of things that disturb us, inspire us, encourage us, disappoint us, or confuse us. And thus, part of growing up is to be able to make decisions including deciding values, virtues and principles that will become the foundation of our lives, our personalities, our identity and our view of life. These various experiences are used by God to mold us into whom we are today and who we will be in the future. Like clay to the potter: God continues to form us into better Christians.
Blessed Peter Favre
Memorial of Blessed Peter Favre
from Praying with the First Companions, for private use of Jesuits
We are familiar with religious debates on radio and television conducted not in a single program for purposes of enlightenment but in separate programs hosted by respective leaders of two different churches or religious sects. One pastor would say something derogatory to the pastor of another Christian denomination. If you watch their programs by accident and listened to them, didn’t you get frustrated or even scandalized? Is this really a proclamation of God’s words?
Our saint for today is not familiar to many of us. He is not as popular as St. Francis or Augustine or Dominic. He is Blessed Peter Favre, who is a companion of Sts. Ignatius and Xavier, founders of the Jesuits. The Society of Jesus, or the Jesuits, including Peter Favre, lived through what we know today as the age of the Reformation or the birth of Protestantism. At that time, Catholic princes would hunt down and destroy Lutherans, Calvinists and other dissenters and heretics. On the other hand, rulers favoring the Reformers proved adept at persecuting and slaying the Catholics. Statesmen and politicians, intent of removing opponents, were to find it convenient to do so in the name of religion, often came to persuade themselves that by such deeds of violence they were doing service to God.
When Pope Paul III sent Peter Favre to
- Remember that if we want to be of help to them, we must be careful to regard them with love, to love them in deed and in truth, and to banish from our own souls any thought that might lessen our love and esteem for them.
- We have to win their good will so they will love us and readily confide in us by speaking familiarly on subjects about which we agree, and by avoiding points of discussion that might give rise to arguments... neither should we act towards them as though they were pagans, but rather to address ourselves to a person’s will, to their heart, as a means of approaching with prudence matters of faith.
- In preaching, avoid referring to the differences between Protestants and Catholics. Content yourselves with getting people to foster virtues, stir them so that they come to a true knowledge of themselves and increase in the knowledge and love of God our Lord.
Today, the door is wide open to dialogues between the Christian churches. The desire to recover the unity of all Christians is a gift of Christ and a call by the Holy Spirit, as articulated by the Decree on Ecumenism, in Vatican II in 1965. So, we ask ourselves. Recall times when you were in disagreement on religious issues with co-workers, fellow students, members of the family. How did you behave in such situations? When in the company of someone of a different religion, how do you feel towards them? When in the company of someone who does not practice Catholicism as piously as you, do you harbor thoughts that lessen your love and esteem for them or do you thank the Lord that you are far better than them? When you do, perhaps, Blessed Peter Favre might offer a great help.
The Weeds and Wheat of the Human Heart
Jeremiah 14, 17-22; Matthew 13, 35-43: St. Alphonsus M. d’Ligouri
The first reading from Jeremiah tells us about
However, we run to risk of eliminating the saints in wanting to eliminate the so-called sinners from society. Many saints are non-conformist and their criteria of action always run counter to the accepted norms of society. Take for example Augustine, Ignatius and Charles de Foucauld who all started as sinners. Even Jesus was like a poisonous weed: he appeared so scandalous to the pious and ‘religious’ men and women of his time.
I guess we can translate the thought of the parable from the field of the world to the field of the human heart. In reality, there is no human heart that is pure enough, totally good, or totally evil. It is sown with the wheat and the weeds in varying proportions and intensities. In the secrecy of our hearts, we easily discern the weeds from the wheat, the good from the bad intentions, the “false idols and gods” that have determined our lives --- as the first reading tells us. Similarly with our neighbor’s hearts, which we do not have total access. We can morally evaluate their actions: when they help us in our studies, we say that is a good action; when they gossip about us, we say that it is a bad action. But we know that sometimes our helping others can be for selfish reasons, like those who would like to be popular would help the star of the campus in order to belong to the popular group.
Thus, if God has shown himself infinitely patient with Israel, sending rain to both the good and the bad, and He has shown Himself infinitely patient with us, then we should show infinite patience with our neighbors, who like us, are struggling to eliminate what they do not like about themselves. And as in our struggles, they too need the support God gives to the human heart whose fields include even the poisonous weeds.
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