Exemplary Justice

1 May 2007. Labor Day. Tuesday of the 4^th Week of Easter
Acts 11, 19-26 and John 10. 22-30 Exemplary Justice

With the virtues such as prudence and temperance, our Catholic faith places justice as one of the cardinal virtues. Cardinal (Latin, cardo) means many virtues hinge on it. Thus, it is a virtue that every humane person, certainly each and every Christian, should honor both in word and deed. Justice cannot be separated from faith. Our faith must do justice, as the General Congregation of the Society of Jesus asserts.

There are different types of justice as we know from our faith. Commutative Justice governs the relationships between individuals. Distributive Justice governs relationships between government and its citizens. And Social Justice governs all social, political and economic relationships within our society.

Justice like a coin has two faces. First, there is justice in our external relationships, and justice within. That means every organization, institution and communities have to be just to those beyond their jurisdiction but also should be just within it. For example, the Office of the Ombudsman who checks on the lifestyle of government officials to prevent corruption should also practice a lifestyle check within its ranks.

This should be the same with the Church and all those who are members of the church. Unlike the other organizations, the Church profess that we are the body of Christ. We are the people of God. Thus, if we are indeed the Body of Christ, then we have to practice commutative, distributive, and social justice within and outside of our church. Because our highest regard is to be like Jesus who is just.

Therefore the challenge is this: we cannot just say to others that we are like other organizations that have certain unjust practices. The bishops tell us in Catholic social teaching, that in our dealings with our employees, whether they are our house helps or office staff that we, Catholics, must not only be as good as other organizations, but we must be “exemplary.”

Therefore, as we celebrate Labor Day and the Feast of St. Joseph the Worker, we may look at our practice of justice. It is not enough that we are like other organizations. As Christians, we are challenged to be “exemplary” justice givers.

*One of the touching traditions is done after the funeral mass of a Jesuit. As the body passes through the Loyola House corridor on its way to Sacred Heart Novitiate, the Jesuits give the person a warm applause for his selfless labor. Here Fr. Charlie Wolf SJ, our confessor and spiritual director is given honor by us, his brothers. Exemplary life.

Needs-Based Leadership

29 April 2007. Good Shepherd Sunday
John 10, 27-30 Needs-Based Leadership

A Jewish legend about Moses tells us why God chose him to lead them. One day, the legend goes, Moses was tending the sheep of his father-in-law when a kid ran away. Moses followed the kid as it went into a ravine where it drank from a pool of water. Moses then took the kid on his back and said, “I didn’t know that you were thirsty and that’s why you ran away. You must now be weary.” So Moses carried the kid on his back. God then said, “Since you took care of another’s flock, and you have shown great concern for one of them, I will give you my flock for you to tend.”

The image of the shepherd and its flock abounds in Scripture. God is known as the shepherd in Psalm 23, “The Lord is my shepherd; there is nothing I shall want.” The Messiah, God’s anointed, is also known as a shepherd who gathers his flock: “He is like a shepherd feeding his flock, gathering his lambs with his arm, carrying them against his chest, gently leading the mother sheep” (Isaiah 40, 11). The most famous image of Jesus is the image of the Good Shepherd who lays down his life for his sheep (John 10).

But the legend tells us how a shepherd’s actions are determined by the need of his flock. If the flock is hungry, he brings them to grazing lands. If the flock is thirsty, he brings them to where there is water. The legend tells us that Moses’ first reaction is the realization why the kid left his herd and then he understood the kid. Usually, a person’s action is determined by their need. For example, if a member of the family has become rebellious, there might be a need which is not met in the house: perhaps he needs attention, or he seeks identity, or he seeks peace when there is strife in the family. Indeed, it is not the needs of the shepherd that is the focus, but the needs of its flock.

Christian leadership is thus like the shepherd. Christian leadership nowadays is called “servant leadership” --- its image is the image of the good shepherd whose life is at the service of his flock. He serves their need. For example, the needs of the flock in 1965 are different from the needs of the present. Then we respond to the needs of today. Many ways of doing things sometimes have to be abandoned because they are outdated, and new ways should be introduced like “new wine for new wine skins.”

Focusing on the image of the shepherd: as we occupy positions of leadership --- as public or private officials, as teachers and student leaders, as parents --- we ask ourselves: Am I a good shepherd to my flock? Do I respond to their needs? Or am I quick-tempered to those who ‘run away’ or ‘rebel’ against us?

Finally, focusing on the flock: as we realize that all of us are members of the flock of Christ, do we recognize his voice? In Palestine, the rocky central plateau where flocks of shepherds graze often have flocks mixing with each other. How do shepherds separate them? Each shepherd had a peculiar call. The Palestinian shepherd just goes to a clear area and sounds his call. The sheep who belongs to him rush to its owner, recognizing his call. In the same manner, it presumes that the members of his flock --- we --- know Christ’s voice. Do we actually know His voice? Can we recognize his voice among the many voices in our hearts? If we easily recognize a person from his voice and the way he walks even from afar, can we recognize Christ too in people and in events?

The Road to Damascus

27 April 2007. Friday of the 3^rd Week of Easter
Acts 9, 1-20 Our Road to Damascus

We take our reflection today from the Acts of the Apostles, the first reading today. It narrates one of the most beautiful stories of conversion --- the conversion of Saul of Tarsus. With a record of brutalizing and persecuting Christianity such as the martyrdom of St. Stephen, he was converted to Christianity and became the apostle Paul. On his way to annihilate the Christians in Damascus, Saul was blinded by a brilliant light that he fell to the ground. He heard a voice, “Why are you persecuting me?” From then on, Paul would claim that he had seen Christ, and thus qualifies himself as an apostle, “Have I not seen Jesus Christ our Lord?” He would travel to Damascus, where he would be healed by Ananias, baptized a Christian, and later became the chief founding father of early Christianity. He would bring Christianity to the Gentile world, paving the way for Christianity to move from a Jewish sect to a universal Church. We owe thus our faith to Paul. The bulk of the New Testament is from Paul.

The road to Damascus is a good metaphor of conversion. It is so beautiful that this imagery has been celebrated in art such as Caravaggio (1571-1610) and music such as the choral motet by Giaches de Wert (1535-96). Paul’s “road to Damascus” is a testimony of the absolute forgiveness of our sins, offered by our faith and the grace of God. The gravity of Paul’s sins namely eradicating Christianity, participation in the brutal death of people, that conveys the message that any sinner, no matter how grave his or her sins, are forgiven.

It also tells us that God can make use of any of us, despite our sinfulness. In a vision, the Lord told Ananias to seek a man from Tarsus named Saul who was praying. Ananias knew who Saul was and said, “I have heard many reports about this man and all the harm he has done to your saints in Jerusalem and he has come here with authority from the chief priests to arrest all who call on your name.” But the Lord said to Ananias, “Go! This man is my chosen instrument to carry my name before the Gentiles and their kings, and before the people of Israel. I will show him how much he must suffer for my name.” At this Ananias looked for Saul, and help him regained his vision. And we all know what happened to this sinner until his death for the Christian faith in Rome.

Let us reflect on two things today. First, on our personal conversion. What is your “road to Damascus”? Have you experienced the gravity of your sins, but despite it, the Lord forgives us absolutely and without question?

Second, on our attitude towards others. Do you have this sense of self-righteousness especially on other people you think are sinners and thus unworthy of holy service. For example, how many have reservations of lay ministers assisting in holy communion? Some would even line up where the priest is, and transfer to another line when a lay minister comes to take one of his line? Remember Paul was a murderer, but to him God gave the task of preaching the Good News to the Gentiles. No one can outshine the work of Paul in our faith. Even present day priests. It is not us who chooses God’s instrument. Who are we to judge whom God should choose?

Baptism of the Eunuch

26 April 2007. Thursday of the 3^rd Week of Easter
Acts of the Apostles 8, 26-40 Baptism of the Eunuch

There was a road that links Palestine and Egypt along the coastal coast. It is called Gaza. There were two Gazas: the Old or Desert Gaza built in 93 BC, but was destroyed by war and a new Gaza is on the south of Palestine, built in 57 BC. This road is found in the Madaba map. Gaza is a seaport and together with Pelusium in the eastern extreme of the Nile Delta, they serve as ports for shipping and trade and frequently used by travelers or pilgrims. Traveling by sea was expensive, but much more comfortable. It was in this new road that the Ethiopian eunuch along with his chariot came by. The eunuch was a chancellor of Candace --- not a name, but the title given to queens of Ethiopia. This eunuch was one of the pilgrims who had been to Jerusalem. People who travel to Jerusalem were generally those fed up by the loose morals and the numerous gods and goddesses that marked their time.

The pilgrims were of two kinds: the proselytes who accepted Judaism and became circumcised and the God-fearing who did not convert, but attended synagogue services and read the Scripture. The eunuch was either a proselyte or God-fearing, no one knew, but we knew that he was reading Chapter 53 of Isaiah. Philip began with the eunuch’s interest in the Scriptures and ended by showing him Jesus. Eventually, when he believed, the eunuch was baptized.

In the New Testament, baptisms were done for adults by immersion or running water. Baptism symbolized three things: First, just as our bodies are cleansed by water when we take a bath, a person who has been baptized are cleansed from sin and defilement. The whole of us, our bodies and souls, is cleansed by baptism.

Second, the people were baptized in old days in banks of rivers. Usually they are baptized in one bank and then are asked to exit in the other bank, to signify that a new break was been done. And thus, our old lives are renewed.

Third, baptism was really a union with Christ. As the person is immersed in water, the person ‘dies’ --- like drowning in water. As the person is taken out of the water, the person acquires a new life --- like those saved from drowning. Thus baptism is a dying and a rising in Christ.

The Ethiopian eunuch rejoiced when baptized. This is not surprising: a person who is overjoyed shares his joy to others. Today, a friend of mine texted me. He said that he would like to share his joy with me: He passed the entrance exam in UP Law. Acquiring a new life, as in baptism, cannot be contained, as my friend who cannot keep his joy to himself.

All of us have been baptized. But how many of us take our baptism seriously. Because if we have taken our baptism seriously, then we will be overjoyed that a new life has been given us. And when we are overjoyed, our joy is shared to others. Are we overjoyed because we’re Christians? Are you happy that you share this faith with others?

Burning Bushes

25 April 2007 Wednesday of the 3^rd Week of Easter
Mark 16, 15-20 Feast of St. Mark, the Apostle

This introduction might shock you a little. The Gospel of Mark ends in Mark 16, 8. Mark might not have lived to end his Gospel, and somebody else wrote the remaining verses: from verse 9-20. However, the passage is still worth our attention for these reasons. First, it gives us the duties of the Church. Second, it mentions the Ascension of Jesus. And finally, it tells us that the disciples went to the Upper Room --- the Cenacle --- to pray and to wait for the Spirit.

First, this passage tells us four things about our duties. We are expected to preach the story of Jesus. We are expected to heal people --- body and soul. We have been given power. What kind of power? The Gospel verse cannot be interpreted literally: “that we can hold venomous snakes and drink poison and not harmed.” We know what will happen if we try. The passage should not be interpreted literally. It means that we have the power to overcome difficulties in life. We are an Easter people thus, we are those that never say die. There is always hope. There is always an alternative. And finally, it tells us that Jesus is the source and our companion when we do these tasks.

Second, this passage tells us of the Ascension: “He was taken up to heaven.” Luke adds two men asking the disciples why they were standing looking at sky. This is a good angle. If one is asked to perform the above duties, it will require not just the stamina for it, but must be conscious about where he or she stands.

Before God called Moses, the ground he stood on were like ordinary grazing land, until he saw the burning bush and was asked to remove his sandals because the ground he stood on was sacred. Very often, we need to look at the ground we stand because we often forget its holiness. Elizabeth Barrett Browning wrote:

Earth’s crammed with heaven

And every common bush afire with God;

But only he who sees, takes off his shoes,

The rest sit around it and pluck blackberries,

And daub their natural faces unaware…

Every ordinary ‘bush’ is a burning bush for Elizabeth Browning. All of life’s bushes are afire with God, but only those with a spiritual depth can see the flames. While others just ‘pick blackberries’. They have no sense of the sacred. Gerald Manley Hopkins SJ said that the world is charged with the grandeur of God. Elizabeth Browning just said that the earth is crammed with heaven. Without the eyes to see the burning bush or that the world is charged with God’s grandeur means that we must first be ablazed in order to do our duties as a Church. Our hearts must be ablaze with fire: that our personhood exudes this inspiration and energy.

Finally, we know how the disciples see the fire in all ordinary bushes: They went to pray in the Upper Room or the Cenacle. Prayer here is not a structure, or an obligation, or a rule or a technique or a schedule. Prayer for the disciples is a loving relationship with God, full and ablaze with love!

Creating a Community

24 April 2007 Tuesday of the 3^rd Week of Easter Acts 7, 51- 8,1 & John 6, 30-35 Creating a Community

We know the story in the first reading. Stephen was stoned to death. And Saul was consenting to this execution. Later Saul will be converted, and later would be known as Paul, the apostles to the Gentiles. He too, like Stephen, would be a martyr of the faith. Knowing their stories --- and the thousand other martyrs of the faith --- we asked what made them give up their lives for the faith? What sustained them? It is said that what supported and sustained them in their faith was a community --- the early Christian communities were they felt so much loved.

There is a Burt Bacharach song that goes this way:

A chair is still a chair, even when there’s no one sitting there.

But a chair is not a house, and a house is not a home

When there’s no one there to hold you tight

And no one there you can kiss goodnight.

And a house is not a home

When the two of us are far apart

And one of us has a broken heart.

The difference between a group and a community is like the difference between a house and a home. Bernard Lonergan SJ said that a community is born when there is an event of common meaning. For Stephen and Paul, that event of common meaning is the event of Christ --- the story of Christ. Everyone agrees with Christ --- but may not agree with certain issues (such as circumscision). What binds Christians is the event of Christ. What makes a people who do not know each other be called a community is that each one of them shares a common experience of Christ, shares a common memory of Jesus, shares the story of Jesus.

Thus, how do you know that structure you live in is a house or a home: when people do not find time together, it is a house. If there is welcoming of experiences and stories, then it is a house. On the other hand, when people celebrate together birthdays and anniversaries, and find time to talk at table, then the structure is a home.

We share a common experience. Those born in the Middle Ages, the Rennaissance, or those born in 1944 share the same story of Jesus to our generations today. It is no wonder that when we remember saints and martyrs, we say, “those were our saints and martyrs.” They belong to us. They belong to one community. They belong to our one holy Church.

We create a community by making memories.

Our Hunger for the Eternal

23 April 2007. Monday of the 3^rd Week of Easter John 6, 22-29 Our hunger for the eternal

There were no office hours in the time of Jesus. People had all the time to spare to wait for people they deem it worthy of their time and attention. Such was Jesus to them. They listened to him talk and ate the food He had provided. So when Jesus’ disciples took a boat to the other side of the lake, they waited, thinking Jesus would return. When they realized that He would not, they took the boats and looked for Jesus in Capernaum at the other side of the lake. Finding Jesus, they asked him why He didn’t return. Jesus said that they were looking for Him because He could do wonderful things as feeding their hunger. He advised them not to work for food that perishes, but work for things which lasts forever. Isaiah 55 said we should work for things that satisfies. When we are hungry, we can be temporarily satisfied. What can satisfy us forever are things which are spiritual.

The ancient Romans took their meals seriously. Expensive food and a villa was obviously a way to show off wealth. One’s social standing was determined by the lavish banquets given to guests. Roasted peacocks and ostriches in exotic sauces were offered. The writer Petronius writes about his eating experiences in around 60 AD. Overindulgence was the rule rather than an exception. Dinner --- cena --- was the main meal. Cicero records that when Caesar came to one of his country houses to dinner in 45 BC, with his entourage entertained in three additional dining-rooms, the dictator was able to “eat and drink to excess” since he was taking emetics. Since the ancient Romans were rich, they would try exotic food. There is a reason for it: they were deeply hungry --- but definitely rich! There is a deeper hunger and a dissatisfaction with life.

Many of our hungers boils down to one thing: the truth. In the Talmud, a small scroll from heaven fell on an assembly of Jewish experts. In the scroll was written only one word, AMETH, meaning, TRUTH. Ameth is taken from three letters of the Hebrew alphabet: A (Aleph), the first letter; M (Min), the middle letter and T (Tau) the last letter of the alphabet. In other words, the truth of God is the beginning, the middle and the end of life. Thus to work for the Truth in our lives is to be satisfied forever.

What are our lies and deceptions that keep us from facing the truth in our lives, and thus, distracts us from the very thing that would satisfy our hungers?

Revelation is a Remembering

22 April 2007. 3^rd Sunday of Easter John 21, 1-19: Revelation is a Remembering

The Gospel begins by telling us that Jesus revealed himself to his disciples in this way. He appeared at Lake of Tiberias while his disciples were on the boat fishing. He told them to throw their nets and they had a great catch. Like the first time He called them. Then, He prepared a fish-and-bread breakfast, took them and gave it to them. Like the way He used to do.

Revelation is a remembering. His disciples remember Him for these things. Two disciples on their way to Emmaus recognized Jesus in the breaking of the bread. That is why the Eucharist is a remembering. In the breaking of the bread, we remember Jesus.

Second, we use familiar images. When we talk about our vocations, we use the image of the fishermen at sea and Jesus words, “From now on, you will be fishers of people.” When we talk about service, we use the image of the shepherd and His sheep. After being assured of Peter’s love, Jesus entrusts His sheep to him. The guiding image is that of a shepherd willing to die for his flock.

We reveal who we are by the things we habitually do. The TV series, Heroes, tells us that we are creatures of habit. We become what we repeatedly and frequently do. The remembering is a guiding light to us. We learn from our parents: the way they took care of us, sometimes becomes the guide on how we take care of our children.

In your life, how do you want people to remember you by? Perhaps, it is better to bring this question to a higher level. Some people choose their advocacies and are known to be experts in a specific area of concern. They don’t spread themselves thinly by becoming involved in thousands of causes.

There are many issues in the world that needs support: environmental issues such as global warming and biodiversity; economy and trade issues such as causes of poverty and foreign debt; human rights such as women issues and rights of indigenous people; geopolitics such as the war on terror; or health such as AIDS and global diseases.

Perhaps the modern way of becoming fishers of people or shepherds of a flock is simple. Jesus is the unchanging principle that we go back to. The Holy Spirit enables us to remember Jesus. But the way or the technique to become like Jesus in the modern world is up to our creativity --- assured as the song from the movie, The Cardinal, that every path leads to Him.

In Acceptance Lies Peace

15 April 2007. 2^nd Sunday of Easter
John 20, 19-31 In Acceptance Lies Peace

When Jesus comes to our life, His arrival is experienced as peace. Peace is what Jesus gives. Peace is what we receive when our faith is deep and complete. Our heart rests peacefully despite the many trials that disturb our lives.

When grief comes to our lives, it disturbs us. That is precisely what Thomas went through. Thomas expected death. In fact, when Jesus proposed to go to Bethany, two miles from Jerusalem, he reacted “Let us all go, that we may die with him” (Jn 11:16). But Thomas was a natural pessimist. He undoubtedly loved Jesus very much that he was willing to go to Jerusalem and die with him. And when what he expected happened, when Jesus whom he loved died on the cross, he was grief-stricken, broken-hearted, and in despair. And, like some of us, Thomas had to face his grief and despair alone. Thus, when Jesus appeared at the Upper Room, he was not there. Thomas was absent. So when the disciples told him, he did not believe unless he could see with his own eyes the print of the nails, and stretch his hands and put it at his wounded side.

This is understandable. When we are so caught up by our grief, we, like Thomas, begin to doubt, to despair and to become disheartened. Not that we lack courage. Not that we have not loved enough. Not that we are unwilling to do the task. Maybe, we are just too wounded, that is why we doubt. When we are in pain, we sometimes ask, “Where is God?” And so Jesus appears to Thomas and identifies himself by his very wounds: Look at my wounds. Put your hands into my side. I am He! To answer Thomas’ question, Jesus showed them His wounds.

Our very wounds, our very despair, our very grief forms us into who and what we are. The many failures in life can make a person courageous and strong; while in another can make him negative and pessimistic. Numerous heartaches a person encounters might make a person calloused and unable to love; or make a person mature in the experience of loving. Who we are now tells us how we have reacted or responded to many of life’s difficulties.

When Thomas places his hands into the wounds of Jesus, and accepts what had happened, that Thomas confesses, what scholars regard as the summary of the four Gospels, “My Lord and my God!” Our God does not remove pain, He becomes wounded with us. Our God does not take away our problems, He accompanies us. Thus, it is in acceptance that many of our heartaches turn into peace. When we have accepted the eventually of our sickness and death, we begin to be at peace. When we are able to accept the situation of our families, we begin to be at peace. When we are able to accept our limitations and weakness, we are at peace.

There is a poem by Amy Carmichael in her book, “Toward Jerusalem” that tells us exactly what we are saying. Let me end with this poem. It is called, “In Acceptance Lieth Peace.”

He said, I will forget the dying faces;

The emply places,

They shall be filled again.

O voices moaning deep within me, cease.”

But vain the word; vain, vain:

Not in forgetting lieth peace.

He said, “I will crowd action upon action,

The strife of faction

Shall stir me and sustain;

O tears that drown the fire of manhood cease.”

But vain the word; vain, vain:

Not in endeavor lieth peace.

He said, “I will withdraw me and be quiet,

Why meddle in life’s riot?

Shut be my door to pain.

Desire, thou dost befool me, thou shalt cease.”

But vaid the word: vain, vain:”

Not in aloofness lieth peace.

He said, “I will submit; I am defeated.

God hath depleted

My life of its rich gain.

O futile murmurings, why will ye not cease?”

But vain the word; vain, vain:”

Not in submission lieth peace.

He said, “I will accept the breaking sorrow

Which God to-morrow

Will to His Son explain.”

Then did the turmoil deep within him cease.

Not vain the word, not vain;

For in acceptance lieth peace.

*UP-ICTUS members after their annual retreat in Tagaytay. More pictures of them at http://jboygonzalessj.multiply.com. They said that they found acceptance in ICTUS.

Bunga ng Muling Pagkabuhay

15 April 2007. 2^nd Sunday of Easter John 20, 19-31 Bunga ng Muling Pagkabuhay ang Kapayapaan

Note: I made this homily for the Filipino mass in UP.

Kapag dumarating si Hesus sa ating buhay, kapayapaan ang kanyang ibinibigay at inihahatid sa atin. At kapag tinatanggap natin ang kanyang pagdating, kapayapaan ang ating nararamdaman. Nagiging panatag ang ating puso sa gitna ng pighati.

Unang-una, pighati. Nang namatay si Hesus sa krus, lubos ang pagkabigo ng kanyang mga alagad. Si Tomas ay isa sa mga nabigo. Mahal na mahal ni Tomas si Hesus. Bago pa mang pumunta sila sa Herusalem, ipinangako ni Tomas na samahan si Hesus hanggang kamatayan. Kaya, nang magpakita si Hesus sa kanyang mga alagad, wala si Tomas. Kailangan siyang mag-isa upang pag-isipan ang mga nangyari, upang bigyan muna niya ang sarili ng panahon upang umahon sa kanyang kalungkutan. Kaya, nang sabihin ng kanyang mga kasama na nagpakita si Hesus, hindi siya naniwala. Hindi dahil kulang ang kanyang pagmamahal. Kundi, sino ba sa atin ang maniniwalang ang mga sumakabilang-buhay ay nabuhay muli --- nabuhay na parang di namatay, may katawan at humingi pa ng pagkain?

Kaya, nang maratnan ni Hesus si Tomas kasama ang mga alagad, inanyayahan ni Hesus si Tomas na ilagay ang kanyang mga kamay sa kanyang mga sugat: sa kanyang paa, kamay at katawan. Sabi ni Hesus, “Tingnan mo ang aking mga sugat. Ako ito!” Kaya nakikilala natin si Hesus sa kanyang mga sugat: sa iba’t ibang litrato na ginagamit natin sa ating pagdarasal, lagi nakaukit ang mga pinag-pakuan at pinag-sugatan.

Nakikilala din natin ang isa’t isa dahil sa ating mga sugat. Balo: isang kaibigan at kamag-anak natin na sumakabilang buhay na ang kanyang kabiyak. O ang ating mga panananaw sa buhay at galaw sa pang-araw-araw ay dahil sa ating mga sugat. May mga labis ang pagsisikap dahil ayaw na nilang ulitin kanilang pagkabigo. May mga ayaw nang magmahal dahil ayaw na nilang masaktan.

Pangalawa, pagtanggap. Nang mailagay na ni Tomas ang kanyang kamay sa sugat ni Hesus, lubos rin ang kanyang pagkilala sa kanya: “Panginoon ko at Diyos ko!” Para sa mga manunulat, ang kanyang pagkilala kay Hesus ang siyang lumagom at bumuod sa lahat nang sinabi ni San Juan ukol kay Hesus: siya ang Diyos at siya ang ating Panginoon. Lubos na tinanggap ni Tomas si Hesus kasama ang pagtanggap sa mga nagdaan --- pagtanggap sa mga masasakit na pangyayari.

Kapag may pagtanggap sa ating mga kapighatian, sa mga pangyayari sa buhay na di kanais-nais at masakit, pumapanatag ang ating loob. Kasama natin si Hesus sa lahat nang ito. Kapayapaan ang bunga ng Muling Pagkabuhay.

*My ICTUS students.

Easter Joy!

9 April 2007: Monday of the Easter Octave
Matthew 28, 8-15 Easter Joy!

Each church year, we celebrate the jubilant season of Easter with a loud and joyful shout, Alleluia! The Lord is risen! And often I wonder how many of us sense that deep jubilant joy that marks the season? How many of us find it difficult to really proclaim it, with one’s full heart and soul?

From our heads, we know that this is the time of joy, but there are more reasons why we find ourselves forcing a smile. There are those even who would find real rejoicing as not to their liking. A friend relates to me an experience she had with her mother at church. She was participating in the singing and she was enjoying the mass, when her mother remarked, “Are we supposed to enjoy the mass? We’re supposed to be serious.”

Whenever we experience some kind of happiness, our happiness is suddenly spoiled by certain illnesses, bodily changes, tragedy, fear or anxiety. They spoil the fun! Some of us even find joyful moments as omens of future sorrow. Thus, preventing us from fully shouting our Alleluias!

But our Easters are more than a feeling moment. Our Easter is a faith moment. It is a time when we bring to others a significant fact of our belief: that being Christian is about joy and hope and peace and delight to a new life. For example, when one receives a letter from a friend, a child graduating from college, we experience these little Easters in our lives. It is a time when God gives life to dead parts of our lives.

So today we ask: what significant aspects of your life seem lifeless, dead and entombed? Ask the Lord to open your tombs and bring these dead parts to life.

Telling the Story

8 April 2007 Easter Sunday
Homily for Fr. William Garcia’s Thanksgiving Mass

Easter is about stories. It began in a garden when God lived in harmony with Adam and Eve. But a talking snake who lived on a tree in the middle of the garden had caused them to live outside of its gates. It continued with Adam and Eve outside of the garden begetting Cain and Abel and a whole lot of generations begetting other generations. It is continued with old Abraham beginning a new chosen race, and Moses leading them from Egyptian bondage to the promised land. Until all of history zeroed in on a town in Nazareth to a virgin named Mary who begot a child by the Holy Spirit and born in Bethlehem because of a census ordered by the Emperor. The child was soon condemned to death, but believed to have risen from the dead. Its proof remains to be an empty tomb discovered by women, early in the morning, who saw that the stone of his tomb was moved and an angel telling them that He was no longer there. Fr. Jett Villarin SJ, told us last night, “You know the story.”

Easter is about retelling that story to generations and generations who came after that brutal death and the discovery of the empty tomb. It is about remembering the events year after year that brought humanity to salvation. It is about remembering God who lead us through our own stories of pain and suffering and eventually opening our tombs to give us a new life. It is about recalling the victories of our lives after a series of sacrifices for love’s sake --- or perhaps, for the dreams we pursue. Easter is about our stories. It is about the story of our lives and how God has created and recreated our stories that the garden becomes our garden, Abraham’s journey becomes our journey, and the Israelite’s story becomes the metaphor of our snippets of experiences, and the story of Jesus becomes the story of our lives. Easter is discovering that our stories are interconnected; the force of love connects us all.

When Dante Alighieri used the poetic metaphor that love is the force that moves the stars and the planets, contemporary science tells us that this is more than just poetry. Dante’s words describe the inherent quality of the universe. The love that continues to create stars and to shape the sprawling galaxies is the same energy revealed when we gaze on our beloved and when we receive affection from our friends. It is the same quiet passion that stirs in our blood and quickens our heartbeat when we are in the presence of someone we enjoy. It is the same energy that moves us when we watch Smallville together; watch a movie with all of us UP priests on Wednesday nights or have coffee in a quiet cozy place. The same energy that makes Fr Choy run from UP to some other place at the beck and call of a need for a musician in one of those investitures. The same reason why our musicians, singers and dancers returned to celebrate Easter with us.

Evidence of the profound connection between energy and matter, between flesh and spirit comes from other scientific sources as well. When researchers place matter in nuclear accelerators to break it down in search of the elemental building blocks --- the stuff of the universe --- they discover in practical terms, what Einstein and Heisenberg and other physicists were trying to tell us in theory. Subatomic particles exists as either particles OR waves, as matter OR energy. In other words, matter and energy exists in a spectrum of continuity; implying that matter and energy, body and soul, flesh and spirit are not contraries or opposites; they are simply differing configurations of God’s creative energy. Thomas Berry said, “We bear the universe in our being”.

We bear the BIG Salvation story in our personal lives. And thus, when we remember how Jesus was condemned, we remember the times when we too were condemned. When we remember how Jesus was abandoned and betrayed by his closest friends, we remember our own experiences of abandonment and betrayal. When Jesus was crucified on the cross, we remember the brutal massacres and slaying of people --- including our students --- who until now have not been found. When Jesus was laid on the tomb, we remember our own experiences when other people stopped us from doing what we love to do for God; and in our helplessness entombed our frustrations in the cave of humility. When Jesus rose from the dead, we too remember the little Easters of our lives. Thus it is no wonder that many of us have great reverence for the Bible; because in it is written our stories. But more so because in Scripture we find what we truly are, and how important we are: the God who does not need us has chosen to die for our sakes.

And so we are at this point in our stories. For Fr. Choy and Jojo, and perhaps all of us priests, we remember that our primary work is not to decorate altars, but to tell that story. When Fr. Choy and Jojo were ordained, I remembered my own ordination. When Fr. Raymond got ordained, he was told to remember how cold the floor was when they were prostrate on the altar. We do not know what lies ahead. But we only knew who will share our stories. It is this same reason, why our former deacon is now a priest; why he is here with us. We have been part of his story, as well as our stories have him. It is for this same reason that we celebrate. Easter is celebrating our stories! It is the time of singing and dancing! Easter is celebrating the God who writes them. Easter is celebrating the love that keeps us alive!

*Fr. Choy with the Canto Cinco (C5) choir and Musica Chiesa (musicians) after his thanksgiving mass.

The Morsel into the Wine

3 & 4 April 2007: Holy Tuesday and Wednesday
John 13, 21-33, 36-38 and Matthew 26, 14-25

In the Eastern tradition, for the host to offer a guest a morsel from his dish is a sign of a special affection and friendship. In the Book of Ruth in the Old Testament, Boaz, who would like to show Ruth how he honored her, invited her to dip her morsel into the wine (Ruth 2, 14).

In the Gospel today, Jesus took a morsel from his bread and dipped it into the wine and gave it to Judas Iscariot, as a sign of his friendship and love. Jesus knew that Judas would betray him. It seems that Jesus is appealing to the dark heart of Judas, reminding him of his friendship, and giving Judas a choice: Will you choose the 30 pieces of silver over our friendship?

In the same manner, Jesus also took a morsel from his bread and dipped it into wine and gave it to Peter. Jesus predicted that Peter too will deny his friendship with Jesus three times before the cock crows thrice.

Today we will look at our betrayals and our experiences of being betrayed. In other words, we will look at our Judases and Peters in our lives; or how we become like them: when we exchange our friendship for popularity or to save face or protect our ‘image’; when we do not keep our word; when parents become the source of childhood trauma; when we promise faithfulness as Peter, but soon will break them; when we become hypocrites to those we do not like or even to our friends whom we harbor some grudge.

Keeping in mind that we too have become traitors to Jesus and to others, how do we treat our Judases and Peters? Often, we would condemn and despise our traitors. We would not forgive them. We would try to take revenge or wish them evil. Even in language, Judas is condemned: “Hudas ka!” Judas will always have a negative connotation.

But, Jesus offered his morsel and gave it to both Judas and Peter. Peter will soon be forgiven. If only Judas did not take his own life, he would have been forgiven too. If we cannot forgive our own traitors, then how can we be forgiven too? The Our Father tells us, “Forgive us our sins, as we forgive those who sinned against us.” We ask the Lord to forgive us in the manner of our forgiving others.

Again and again, Jesus would offer his morsel to us, giving us a choice: Will you choose my friendship over material possession, popularity, or reputation? Not choosing Jesus is breaking our friendship with him. Breaking our friendship with Jesus is called sin.

You see, when we sin, most of us do not actually hate God. When we sin, we actually forget God --- we forget our friendship. Like Judas and Peter, we forget that Jesus broke his bread, dipped it into his wine and gave it to us. He gave his life for our salvation: that is real friendship.

Our Palm Sundays

1 April 2007. Palm Sunday
Luke 23, 1-49 The Passion of Our Lord

Palm Sunday commemorates the Triumphal Entry of Jesus into Jerusalem, an event reported by all four Gospels. All Gospels tells us that before his entry into Jerusalem, Jesus spent time at Bethany with Martha, Mary and Lazarus and sent two unnamed disciples to fetch a colt in Jerusalem. Jesus rode on this colt when He entered Jerusalem, while people lay on His path their cloaks and tree branches. In the Eastern tradition, the colt or donkey is a symbolism of peace, while the horse is a symbolism of war. If a king rides a horse, he is bent on war. If a king rides a donkey, he is coming in peace. There is a prophesy that the Messiah will be riding on a horse to declare war against Israel’s enemies (e.g. Rome), but Jesus did not declare war but peace.

The people sang excerpts from Psalm 118: “Blessed is he who comes in the name of Yahweh; Blessed is the coming of our father, David.” In the Near East, it was customary to cover the path of someone whom they believed deserves the highest honor. Joshua in the Hebrew bible has been treated the same way, as many of others in pre-Christian mystery religions such as Dionysius. It was in the Gospel of John that specifically mentioned palm fronds; Matthew, Mark and Luke mentioned cut rushes (like cogon grass) being laid on the path. In Jewish tradition, the palm branch was a symbol of triumph and victory (Leviticus 23, 40 & Revelations 7, 9). However, not all countries at present celebrate Palm Sunday with a palm branch; countries without palms such as Russia and Ukraine use pussy willows instead; and in other parts of the world, they use olive branches and other tree branches as well. Thus, it is sometimes called “Branch Sunday”.

There are certainly important elements in the origins of Palm Sunday. First, we see the Savior. Second, we celebrate the triumphal entry of the Savior into the place of His sufferings and pains. Third, the people who pay the highest honor will be the same people who will condemn him.

In our lives, there are members of the family whom we consider our Savior. These are the people who have received a better education among the members of the family. Many of these ‘saviors’ are my students in UP. These are the people whom people would put their hopes for a better life. Many of these people are the ones who support their families --- and extended families. For example, many overseas Filipino workers and bread winners are the saviors of our families. Second, when these people enter their own Jerusalems, whether it is about getting a new job here or abroad, many of us rejoice that finally, our hopes will be realized. And we “lay our cloak and wave our branches” as we see them off at the airport. Not knowing what pain and suffering is in store for them abroad or even in working. Third, many people who have triumphantly hailed these family saviors of ours, sometimes turn out to be the very people who would spend recklessly money from the sweat of those who work.

In our lives, we can ask ourselves who are our ‘saviors’ and see how much we have supported them; the support which they rightfully deserve.

*Regie's Despedida. She's going to Japan on scholarship.