29 November 2007 Thursday of the 34th Week in Ordinary Time
Daniel 6, 12-28; Daniel 3; Luke 21, 20-28
When I attended the funeral mass of Fr. Albert Ricard SJ at Loyola House of Studies last Tuesday, November 27, 2007, I thought about death. Frs. Jun Viray SJ and Julian Hernando SJ who presided in his masses, all remembered Fr. Ricard as a happy Jesuit, until he had Alzheimer’s. I didn’t know Fr. Ricard personally since he was assigned to Sta. Maria Parish in Iloilo, Xavier School in Manila, and Sacred Heart School – Jesuits in Cebu City. I was never assigned to these areas; but one felt the affiliation instantaneously by the fact that we were both Jesuits. And what others said about Fr. Ricard, I also wanted others to remember me by.
At the final lap of the liturgical year, we are constantly reminded of our destination: either our individual deaths or the final end. In all these, the message is clear: those who lived life glorifying and praising him are rewarded with eternal bliss. The Gospel assures those who followed Christ, not to be frightened when Jesus comes again at the final hour, “but to stand erect and raise one’s head because one’s redemption is at hand.” The same way with Daniel in the first reading: nothing frightens him --- even a den of lions --- if he has the ‘living God’ whom he worships unceasingly.
The experience of death gives us a life perspective. To evaluate whether we are in the right path, we could look back at our lives from its end. What do you want people to say about you when you die? Would they say that to you at present? Who do you wish to be at your bedside when you breathe your last? Do you spend time with them now?
Death constantly reminds us of our limitations, our finite life. Our bodies are constantly at risk. We can die immediately or in a slow process. And we do not have control when or where or in what manner we are to die. In other words, death tells us that we are constantly at the mercy of God.
But death itself is a manifestation of the divine. In the inevitability of death, our spirits are not limited by our finitude. There are those who suffer from a terminal illness, yet refuse to yield and wallow in their helplessness. Their energy is boundless and their heart is unstoppable. They find ways to be useful and then discover a new world after treatment or retirement. We simply refuse to die before our physical death. We want to live forever. Some write a book. Some make a historic and heroic act. Some put their names on buildings. Some erect a monument. Our desire to be even at our passing away is a testimony that our souls proceed to a destiny not bound by our bodies.
The belief on eternal life, where life is changed not ended by death, gives meaning to our lives. Why be good when everyone is bad? Why suffer while others can get away with it? Without the perspective of eternal life, a lot of our altruistic acts become senseless; and a lot of our sufferings become useless.
The Stupid Things We Do
28 November 2007 Wednesday of the 34th Week in Ordinary Time
Daniel 5, 1-6, 13-14, 16-17, 23-28; Luke 21, 12-19
There is a play written by Peter Shaffer called Equus, which starred the famous Daniel Radcliffe of Harry Potter. The play is about Dysart, a psychiatrist who attempts to treat Alan Strang, a young man who has a pathological fascination with horses. The family background of Alan Strang is our concern: he grows up in a conflicting home. His mother was a devout Christian who reads to him the bible, while his father was an atheist who burned Alan’s picture of the crucifixion of Jesus and replaced it with the picture of a horse. Eventually, Alan blinds six horses at a stable where he worked; Dystart links Alan's action with his family upbringing.
The first reading gives an ancient account of senseless action. King Belshazzar gave an extravagant party, but upon the influence of alcohol, decided to use the gold and silver vessels of the Temple of Jerusalem for his party. Nebuchadnezzar took them from Jerusalem after the siege. And his son, King Belshazzar used them as vessels for a spur-of-the-moment party.
Or, we can take Jesus’ warning in the Gospel: whoever follows him would be ‘handed over’ by his family and friends. A person who follows his heart despite parental objections, heeds his conscience, but endures the anger of his parents or friends. A teenager leads an amoral life, rebels against the 'world', or acquires a pathological condition because of conflicting beliefs and training from parents like the plot of Equus. Our senseless action may create, lead or form a lifelong psychological issue.
There are times when we regret and resent ourselves for doing many stupid, senseless and unthinkable things in the past. And many of these were done under the influence of alcohol or a state of extreme emotion. For example, when we bully and gang up on a student who rejected our invitation to join a fraternity, we resent having doing it. Usually negative emotions like anger control our rationality.
Today, as we approach the end of the Liturgical Calendar, we can reflect on our decisions in our lives. The objective is not to condemn ourselves, but to straighten our path that leads towards our goals.
Dreams and Dreamers
27 November 2007 Tuesday of the 34th Week in Ordinary Time
Daniel 2, 31-45; Dn 3, 57-61; Luke 21, 5-11
It is not uncommon to talk about dreams. Ancient civilizations like Greece and Egypt placed primary importance to dreams as communication systems of the divine. The sick are brought to Greek temples to be cured. The priests summon the gods who communicate through dreams. Scriptures have famous episodes of dreamers and dream interpreters. Joseph rose to power in Egypt by interpreting the Pharaoh’s dream. Daniel in the first reading also interpreted the dream of King Nebuchadnezzar of Babylon. St. Joseph saved the life of Jesus by following the angel’s advice to take Mary as his wife and to flee to Egypt. Science affirms the validity of dreams: psychoanalysis uses dreams for therapy. It is said that our dreams contain hidden meanings that indicate our fears, our wishes, and our present state.
Nevertheless, dreams are important to us. First, dreams can give us a better understanding of ourselves. When Joseph decided to quietly divorce Mary, the angel said to him in a dream, “Joseph, son of David, do not be afraid to take Mary your wife” (Matthew 1, 20-21). The first thing that the angel indicated is Joseph’s present state: he was afraid.
Psychology has it that every single character and situation in our dreams is symbolical. If you dream that you are running in fear, you are probably fleeing from something like a responsibility or a situation like a stressful meeting. We can interpret our dreams. What do you feel when you wake up, or what associations can you attribute to each of the events or characters in your dreams?
Second, dreams can give us some ideas about the future. What we imagine ourselves to be in the future indicates our passions and our goals. We would dream of becoming a popular singer in the future, thus we choose what would lead us there. We join singing competitions and hone our talents through vocal training.
Dreams can give us direction because they become indicators. When we are not in the right track, we dream negatively. For example, when we dream about losing an object or a person, we might be afraid of losing something or someone. You are having doubts about your commitment to someone, or you are questioning the sincerity of another person’s commitment to you. Or, when you experience flying in a dream, you might have experienced something freeing: you have been unburdened from work, you have just passed the bar or board exam.
And so today, as we end the liturgical year, we can do some soul searching. In the light of dreams, what is your present state? Are there things whose acceptance is inevitable? Or in the light of dreams as goals: How close are you to achieving your dream in life. Or, perhaps look at our major choices and decisions. As Jesus points out in the Gospel, we should not be deceived by false prophets. Dreams allow us to look at ourselves truthfully. There is something about the night that makes us face ourselves.
Christ, the King
25 November 2007 Solemnity of Christ, the King
2 Sam 5, 1-3; Psalm 122;
In the 2nd Week of the Spiritual Exercises of
The image of the king is very outdated. Many of us did not experience the monarchial or vassalage system in which a knight owes his allegiance to his king. Many of us are turned off by anything that suggest authority: we smirk when the Presidency is treated like a kingship or queenship for women in high positions; we are turned-off by anyone who feels like a king --- nagha-hari-harian --- like priests who still believe in the adage, ang pari ay hari (the priest is king) or officials who think that they deserve the allegiance of all.
Popes John Paul II and Benedict XVI taught that the kingship of Christ is not based on human power but on service for others. Christ is king because of his nature and essence: He is divine. However, Christ’s understanding of kingship is service. He becomes the model of honorable public service: his compassion led him to heal, to listen, to forgive others.
However, many of us in the public arena find ourselves wanting to be served, but not to serve. When we think that our high position is self-earned, we deceive ourselves: our position of authority has been made possible by other people’s votes. We owe the very position we occupy to people who believed in us. No matter how independent we think we are, we still live on the commitment of others.
Second, the celebration is about our choices. Choosing Christ in the Meditation of the Two Standards is not done once and for all. The choices is more than daily, the choosing takes almost months or years, the decision takes only a few hours off.
Take for example this: when you don’t know the answer, but your seatmate does, you try to take a quick peek at the other table’s answers. Our heart experiences the war within. But objectively, this is why we publish to the web. But the choosing is left to us: will you strain your neck, or will you face the consequence of choosing what you think was right. Choosing the right thing can make us miserable. You don’t attend the birthday party of a friend, and he or she suddenly turns cold. You refuse to attend fraternities, then they gang up on you.
The solemnity of Christ, the King is extremely important. It makes you proud but it puts you back to the ground; and second it challenges you to discover what you don’t have, and appreciate the others who have them.
The High Stakes of Being Good
22 November 2007 Memorial of
1 Maccabees 2, 15-29 and Luke 19, 41-44
Today, however, we get to see Jesus in a different light: we know Jesus is God and therefore His entrance into
Every peacemaker know the stakes of peacekeeping. Good intentions are not enough. In fact, it is more difficult to be good nowadays --- especially if you’re in the public arena. Fr. Ed Panlilio who got elected in Pampanga as the 26th Governor is keeping his promise: that his leadership will be “consultative, participative, transparent and God-centered.” But it is also being bombarded by his enemies --- co-government officials --- who are not getting much income because of Among Ed’s transparency. It would now be difficult to shove money into many officials’ pockets.
Jesus was right: your enemies would raise a stake against you; they will encircle you and hem you in on all sides, and will smash you to the ground. If these corrupt officials could see beyond their own vested interest; if they have the eyes to see that corruption is devastating people’s lives; if they have the heart to bear the sufferings of many poor people, they would have changed. But a heartless individual is oblivious to any of God’s visits.
How many of us have suffered because we’ve done what is right? We report a cheating incident to the teacher, and we are branded as ass-kissers (mga sipsip!). We refuse a friend’s invitation to party because we need the time to study, and we suffer their contempt. We turn down a bribe offer, and we earn the ire of fellow officers who would accuse us of pretension (nagpapakalinis!). In addition, how many of us have participated in bullying another, or ganging up on another because they just don’t conform with our standards or our ways? Or how many of us enjoyed dragging a person to sin?
There are many though whose principles are as strong as their faith. And their lives are heroic. They are like soldiers: they chose a profession which they consciously know would endanger their lives. It is said that there are two groups of people in the world: the heroes and the losers. Heroes suffer for others. Losers make other people suffer.
A Mother's Suffering
19 November 2007 Wednesday of the 33rd Week in Ordinary Time
2 Maccabees 7, 1, 20-31 A Mother’s Suffering
We encounter many sufferings in our lifetime. Our hearts get bruised and broken. Our self-esteem gets wounded. We are treated badly or condescendingly. We are oppressed by others who are powerful or who occupy a position of authority. We get low marks in class or our plans fail. But nothing beats the agony and anguish of a mother who lost her son. The reading today from the second book of Maccabees is about such a mother, but with a suffering that is unsurpassable. She witnessed the death of all her seven sons in a day. And more unbearable is that she had to encourage her sons to accept death than disobey the law of God. At present, I have seen the anguish of many parents whose children perished from calamities, accidents and tragedies. Or those who watched their children’s slow death by cancer or physical disease.
These experiences lead many of us to the question of suffering: if God’s love is unconditional and exceptional, why is there suffering in the world? Why are innocent civilians suffering from things they have not done or participated from: the bystander who gets hit in the crossfire, the children who are raped, the babies who suffer terrible pain? One thing is sure this time: I cannot give you a definitive answer. Today’s reflection is an attempt.
There are many answers to the question of suffering: but they are not very satisfying. There are those who would just cut the issue: God’s ways are not our ways; so leave the answer to God and live by faith. There are those who say that God allows evil to continue so we can realize the gravity of sin and the horrors of evil; what is evil is indeed evil, and what is good is really good. As the course of suffering continues, we are supposed to realize that all these sufferings are caused by our sins. In addition, there are those who think the existence of suffering is a good justification at the last Judgment: for those who would be thrown into hell, they cannot complain that their sentence is unjust --- they have contributed to the perpetuation of suffering, so they have to be punished. Furthermore, there are those who would say that suffering has a beneficial effect: it would help us be better. How can we be good, if everyone else is good? How can we be patient, if no one provokes our anger and intolerance? To me, these answers lead to more questions.
Perhaps, we are looking at suffering within our immediate concerns: the here and now. When there is a sick call, I used to feel bad and frustrated: what use am I to someone who is dying? My concern is that I will not be able to cure them (if only I could, I would!). I will not be able to alleviate their suffering (a doctor and perhaps, morphine can!). Their families also suffer and there is nothing that I could do. I realize I was approaching the question of suffering from my immediate world, from the here and now.
However, there is something, some effect, some miracle with the families and friends who requested for a hospital or home visit. Their view is not about today, but of eternity. I would bring out the rite for the sick, and we would pray together. I would open the holy water bottle, and I would sprinkle it on the sick and on their families and friends. I would dip my thumb on the oil and anoint the head, feet and hands. I would take out a consecrated host for communion. And then, you get to see they are relieved. They are relieved not because of the elements of oil, water, prayer or bread. We are relieved --- including myself and my questioning --- because we have prayed together, assured that our dying love one can go, because we will be united in the eternal life. The same thing with the very person who suffers: it would not be frightening to face death because the sick have our love and the next life carries a much greater love. It is like the final embrace of someone who leaves for another country: we can let go, because there is a time when we are to meet again. This is perhaps the reason why the mother in the book of Maccabees urged her son to choose death than defilement, to choose God than sin. This is perhaps the answer to the question of suffering: the God who is all-powerful and all-good chose to suffer too with us.
The Cloud of Witnesses
20 November 2007 Tuesday of the 33rd Week in Ordinary Time
2 Maccabees 6, 18-31; Psalm 3; Luke 19, 1-10
The readings today speak about witnessing. The Greek word that denotes witnessing is martyr (μαρτυς). The first reading is about Eleazar, a true martyr or witness of the faith, who chose to die rather than to defile himself by eating pork which is an abomination to the Jewish faith. The Gospel is about Zacchaeus who also witnessed to the forgiveness of God. Eleazar and the lives of many martyrs and saints are important evidences of the truth of our faith. Hebrews 12, 1 tells us of this proof: “We are surrounded by so great a cloud of witnesses, [so] let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us.”
Moreover, in legal proceedings, a witness has firsthand experience or knowledge about a crime or an event, and thus verify to the truth of that crime or event. In addition, those who attend certain important official occasions such as baptisms and weddings are also witnesses, and may have signed a contract, to provide evidence that the event took place. These witnesses provide proof, for example, that a baptism had been done (in the case of lost documents) or a wedding took place (in cases of divorce and bigamy).
Honorable people are testimonies to the truth and importance of certain values or causes. Heroes are recognized for giving importance to patriotism and nationalism. Social advocates are awarded for giving testimonies to environmental protection and human rights. Philanthropists are remembered for their lifelong contribution to the upliftment of the marginalized, oppressed, uneducated, and abused. Peace corp volunteers are lauded for their peacekeeping efforts.
In all these cases, the men and women who have given their lives for particular advocacies and causes have inspired many others to follow in their footsteps. Therefore, as the letter to the Hebrews would put it, we are not to doubt the veracity of our faith because of these ‘cloud of witnesses’ but we should focus on taking the challenge to uphold these values. Psalm 3 assures us: as we uphold the commandments of God in our lives as witnesses, God too, in turn, would uphold us.
As Eleazar, in his old age, look back and saw that he had lived life to the full, we should also look back or face our future with this question: If I were to die now, what value would I desire people to remember me by?
Eleazar and many honorable individuals who followed him like saints, martyrs, heroes, advocates, and altruistic persons, became models of courage and have given the world an ‘unforgettable example of virtue not only for the young but for the whole’ world.
*The Renovation of Vows: 6 am mass, 19 November 2007, Monday @ Loyola House of Studies. Jesuits do not 'renew' their vows, because our first vows are also perpetual (there is nothing to renew). However, we recognize our tendency to forget our promises, so we call it a 'renovation' --- it is a devotional gesture that gives importance to our vowed life, as it also reminds us at least twice a year of our lifetime promise to the Lord. For most of us, the reason is very practical: it jolts us from the onslaught of senility.
Following our Conscience
19 November 2007 Monday of the 33rd Week in Ordinary Time 1 Mc 1, 10-15, 41-43, 54-57, 62-63; Psalm 119; Luke 18, 35-43
We take our reflections from the first reading. The book of Maccabees mentions Antiochus Epiphanes. He is actually known as Antiochus IV Epiphanes, who desecrated the temple by slaughtering a pig (unclean to the Jews) on the altar and forced some Jews to eat it. But when the Jews refused, their tongues were cut. Antiochus IV was regarded a villain in Jewish history; but for many historians, his atrocities was the first recorded instance of religious persecution. In the midst of persecution, the book of Maccabees mentions that there were Jews who yielded to Gentile custom, but there were those who “resolved in their hearts not to eat anything unclean; they preferred to die rather than to be defiled…or to profane the holy covenant.”
Fr. Catalino Arevalo SJ, a prominent Filipino theologian, once said at table: “In the midst of terrible persecution, God sends people who uphold His virtues.” The Christian faith flourished in the time of the Roman persecutions. History held more martyrs who died for the faith. There were those who contributed to moral progress: Rosa Parks, Martin Luther King, Mahatma Gandhi, Archbishop Oscar Romero, and many others. Their lives became the consciences of the world.
Following our conscience naturally leads to some form of persecution. Conscience guides us to do what is right. A friend invites you to his birthday party, but you resolved to study for the next day’s exams. Your conscience helped you to fore go the party. But you feel guilty, because it was your friend’s birthday celebration. Your guilt worsens when your friend despises you. Your decision to study was right; but you felt at fault.
It is not surprising that many of us would rather yield to conformity; than suffer rejection. Conscience is about us loving another; while the superego is about us being loved by others. On one hand, we consider the consequences of our actions on ourselves when we do not heed the voice of conscience, and choose the superego instead. On the other hand, when we follow our conscience, it brings us to seek people who are rejected by society, or who are at the periphery of our lives. Rosa Parks and Martin Luther King actions led them to fight for the black freedom movement: their conscience led them to love those rejected by the whites. Gandhi came into trouble both from the British and from those who espoused violent movements for social change. Following our conscience gives life, enables and empowers people. Our psalm today, Psalm 119, is right: life is given to those who follow the Lord’s commands.
In school, there are people who are constantly bullied and rejected. They are not popular; they have some eccentricities; they may be geeks as American movies depict. If we are to stand firm in our faith, then we are challenged to befriend them, bringing and accepting them back to society. The Gospel gives us that story: the blind man of Jericho found himself outside of society. Any physical illness was attributed to one’s personal sin, and therefore regarded as God’s punishment. By curing his eyesight, the Lord brought him back in circulation. Present day life also gives us the story: the geeks who were once bullied are now the most powerful people in the world. And many of those who ostracized them are now their employees. If the bullies have been kind enough, they would not feel embarrassed being employed by the very people they once despised.
The End of Days
18 November 2007. 33rd Sunday in Ordinary Time
Malachi 3, 19-20; Psalm 98; 2 Thes 3, 7-12; Luke 21, 5-19
As the liturgical calendar ends, the readings turn towards the end of time. Malachi, Psalm 98, and the Gospel speak of the final judgment when the “Lord comes to rule the earth with justice”. To me, these readings present a horizon for all Christians. It gives us a vision of where we are going, and the assurance that what we are doing is not pointless, though at times trying and difficult as the Gospel warns us. The assurance is the Gospel’s final verse, “but not a hair on your head will be destroyed. By your perseverance you will secure your lives.”
So this Sunday we will talk about two very important things: first, the importance of the end of time and second,
The New American Standard Bible has this passage in Proverbs 29,18: “Where there is no vision, the people are unrestrained.” In other words, when there is no vision, goal or objective, we become unfocused, lost and directionless. When there is no destination, we will not know where to go. The New American Bible adds another dimension: the people become demoralized. Without a vision, we easily become disheartened and discouraged. We lose our verve, vigor and vitality. Our ideal future encourages us to pursue it; we become excited by the very thought of it coming to reality, like owning a house, securing our children, or finally finding someone to spend our whole lives with. Our guiding purpose gives meaning to our actions and decisions. In our faith, the end of time is the Beatific Vision --- finally seeing God face to face, the very source of our happiness.
In our lives, it is important to ask ourselves about what we deeply desire; what we envision ourselves to be in the future. When our goals are clear, it would make our choosing easy. It is simple: if you know that you really want to be a doctor, choosing among a variety of courses will not be challenging: you would naturally rule out the subjects you don’t need.
The Beatific Vision is not something that is given like a free meal. It is worked out, labored, and toiled. Effort is exerted. Sacrifice is a prerequisite.
In our lives, do we deserve what we get? Are we free-loaders and opportunists who, as the second reading says, ‘mind the business of others’, but do not keep ourselves busy? There is an image in Filipino literature of Juan Tamad (John, the Lazy) who waited for guavas to fall from the tree. Do we wait for things to happen to our lives or wait for others to make it happen for us?
Application of the Senses
16 November 2007. Friday of the 32nd Week in Ordinary Time
Wisdom 13, 1-9; Psalm 19; Luke 17, 26-37
The readings today tells us about how God reveals himself to us. The Gospel tells us about the second coming of the Lord, which could be interpreted as the final judgment of all humankind, our personal death, or our experiences of God in our daily lives. I would take the latter for our reflections today: that we experience God’s visits in our every day life. And it comes suddenly and without warning. The Gospel tells us that during the time of Noah, the people were eating and drinking when the flood came; or in the time of
Many of us are familiar with some of these experiences. We find ourselves in awe when we see a spectacular scenery, and we wonder about its architect. We find ourselves suddenly dependent on a divine power when there is nothing more to hold on to like a few months before the bar exams, in terminal illness or in the brink of death. We wonder when we suddenly gain insight that comes from nowhere and experienced in the most unusual places like the bathroom. Or, when we are suddenly forgiven after committing a grave mistake.
The first reading says that the wise can discern the handiwork of God in his creation. Psalm 19 affirms that the ‘heavens proclaim the glory of God’ and the ‘firmament proclaims his handiwork.’ In 1954, Albert Einstein said “If something is in me which can be called religious, then it is the unbounded admiration for the structure of the world so far as our science can reveal it.” Or witness our physical bodies as National Geographic or Discovery Channel present it; who can not wonder about its structure --- it cannot possibly be made by accident.
The point for today therefore is simple: we can experience God quite clearly and sensually in the ordinary. And in order to be conscious of these divine visits, we have to train our senses to detect the most subtle divine arrival. St. Ignatius advises those on retreat to feel God as they contemplate, for example, the Passion of Christ. They are not just to meditate on Passion, but to BE in it --- feel it, taste it, smell it, see it, hear it. This is called, the Application of the Senses. Usually, we tend to be naïve and insensitive. How many times did we eat rice, but never really ‘tasted it?’ We just shove food into our mouths, never chewing and relishing it. How many times did we actually notice our mothers getting old, when our eyes become oblivious to these changes because we see them everyday? Our noses adapt to smell, so we become insensitive to odors that have always been present. Case in point: we do not smell our own body scent.
When we are able to train our senses sensitively, it is then possible to discern God in our ordinary and everyday life.
Wisdom in Everyday Life
15 November 2007 Thursday of the 32nd Week in Ordinary Time
Wisdom 7, 22b – 8, 1 Wisdom in the Old Testament
When we read the bible with all its historical accounts and dramatic events, we get the impression that all of
These ordinary and routinary everyday life is the focus of what we call, “Wisdom Literature.” Wisdom literature includes the books of Job, Proverbs, Ecclesiastes, the Song of Songs, Sirach and the book of Wisdom (our first reading). Wisdom literature can be easily understood by our Filipino proverbs or salawikain like “Ang taong nagigipit sa patalim man ay kumakapit” or “Pagmaiksi ang kumot, matuto kang mamaluktot” (literal: If the blanket is short, learn to bend. Meaning: Live by your means).
In other words, the concerns of Wisdom literature are the very simple questions of life: how to discipline your children, the need for hard work, why good people suffer and wicked people prosper. We have the problem of gossip and how it endangers community life: May tainga ang lupa, may pakpak ang balita (literal: The ground has ears, news have wings). Thus, Wisdom is a perspective, a paradigm, an approach to life, a way of deliberately and consciously living out our commitment to God. For the Israelites, their commitment to God is assumed, implicit and tacit.
The first reading tells us about how the ancient Israelites approaches life. They believe that God, who is the Creator of all things, placed in all of creation the Spirit of Wisdom. This means that all of creation mirrors and reflects the nature and wisdom of God. When St. Ignatius said, “See God in all things” this is what he meant. Gerald Manley Hopkins SJ, said that “the world is charged with the grandeur of God.” Thus, we can discern the spirit and presence of God in all of his creation. In addition, it is possible for us to see the purpose of God in each and every creation He made.
And therefore, what is our responsibility? We are given the responsibility to ‘see God in all things” including the mundane, ordinary and everyday lives when we don’t feel God’s presence. We have our own “burning bushes and pillars of cloud and fire”. We ordinarily experience God’s grace in extraordinary events: when we pass the board or bar exams, when we win a competition, when people greet us on our birthdays and anniversaries, when we are given some special recognition. But we find it difficult to see God in lull moments, when there are no burning bushes. Wisdom is to discover and to live the truth that everything has a place in the greater order to things. And when we see that everything has a purpose in the whole universe, we use these things according to what it was created for. When we do that we live in harmony with God.
Introducing Joseph Pignatelli SJ
13 November 2007 Wednesday of the 32nd Week in Ordinary Time
Memorial of Joseph Pignatelli SJ
Let me introduce the saint of the day.
A brief history.
But Catherine the Great forbade the reading of the decree in her empire in
which came through in 1814. Having been preserved in White Russia, Pignatelli began rebuilding again with a few fathers from
Now our lives. There are people in conflict: Former friends turned arch-rivals; family members at odds with each other; office workers in disagreement with one another over an item in the business meeting. Sometimes, cultural and age differences contribute to misunderstanding: the old churchgoer would like a quiet mass, and the younger massgoer would prefer rock music in church.
However, differences when handled properly results to effective, creative and interactive solutions. It is difficult to turn differences into great opportunities. When we are in conflict, we antagonize, compete, alienate, and disregard people, instead of becoming good community builders. Joseph Pignatelli proved that we can turn our conflicts into opportunities to form communities.
St. Joseph Pignatelli may have reasons to be angry at people who contributed to the suppression. However, Joseph Pignatelli was quiet and reserved, with a strong heart to fight the detractors of the Jesuits. He was prudent and diplomatic, qualities needed for peacebuilding and restoration.
We can use certain questions for reflection. Are you a restorer of relationships, bridging differences between friends and/or family members? Do you enable people to gather themselves from being broken? Are you a source of unity or conflict in a community?
In case of those who are ministering to the younger generation: are you able to bridge the old tradition with the present developing culture?
Here is a prayer from Joseph Pignatelli SJ, taken from the prayer book, Hearts on Fire: Journeying with Jesuits.
My God, I do not know what must come to me today.
But I am certain that nothing can happen to me
That you have not foreseen, decreed, and ordained from all eternity.
That is sufficient for me.
I adore your impenetrable and eternal designs,
To which I submit with all my heart.
I desier, I accept them all, and I unite my sacrifice
To that of Jesus Christ, my divine Savior.
I ask in his name and through his infinite merits,
Patience in my trials, and perfect and entire submission
To all that comes to me by your good pleasure. Amen.
Joseph Pignatelli SJ
Justice
12 November 2007 Monday of the 32nd Week in Ordinary Time
Wisdom 1, 1-7; Psalm 139; Luke 17, 1-6
The readings today teaches us a way to the Lord: the responsorial psalm is a supplication asking God to guide us along the everlasting way.
Today I would like to avoid what many people say when asked: Why should we be just? Many people automatically respond, “Because it is God’s commandment.” If deception is wrong only because it is God’s command, then, it denies our assent to it also --- this is left out: do you think deception is wrong too? It leaves out a mutual agreement: that we also agree, because we find justice reasonable.
The first reading says, “Love justice; think of the Lord in goodness, and seek him in integrity of heart.”
The Christian faith is more than just a series of laws and commandments. The very reason why justice is upheld is illustrated in the first reading from the Book of Wisdom. Justice is not just a whim of God: it is God’s nature, it naturally flows from who He is. Goodness is the very nature of God and is necessarily expressed in his commands. Love is the very nature of God, and thus is necessarily articulated in his commandment of love.
Second, to seek justice is to look for it in the ‘integrity of [our] heart’. To probe our very depths. As Psalm 139 suggests: to discover God in the innermost corners of our lives. To understand justice is to discover the source and basis of justice, so that we can account for its great importance in our lives. To understand justice in the integrity of our heart therefore is to honest, to find the very truth of our selves: to discover our very nature. If our nature is being God’s children, made in God’s likeness and image, then our nature is just and good like God who is just and good. Thus, we act justly and lovingly because it is who we are. Not like robots following a program of commands. Our laws, our religion, our principles codify our understanding of our nature.
The Gospel then tells us how to act justly. When we discover our true nature, then we act according to it, so that others may also act accordingly. This is called, ‘witnessing to the truth.’ The proper responses to wrong doing called, retributive justice, is illustrated in the Gospel.
First, the witness of edification. We are responsible for others. Justice involves our interrelationships. We are responsible for others too: we help them act according to our nature. Thus, we do not cause others to sin. And if others sin, we reprimand them because sin prevents justice to naturally flow from our nature.
Finally, the witness of forgiveness. The acknowledgment of one’s failure to love has forgiveness as its appropriate response. In forgiveness, one manifests not only the justice of God, but also His all-embracing love. In forgiveness, we witness what is proper to human beings. The ancient Greeks, especially Plato in his Republic, believed that justice is a proper harmonious relationship between the warring parts of the person or persons in society. They also believed that justice is a virtue and thus is appropriate to persons. We, Christians, agree with them.
The Resurrection and Forever
11 November 2007. 32nd Sunday in Ordinary Time
2 Mc 7, 1-14; Psalm 17; 2 Thess 2,16 – 3,5; Luke 20, 27-38
Note: This homily will be delivered in a few minutes: I have to revise the previous post so it fits the congregation --- high school students who think they might have a Jesuit vocation.
There are many questions in our lives whose answers lie in the word, ‘forever.’ And therefore, it is important that we may believe in the ‘forever’.
Why do we have to keep the peace, when the world is at war?
Why do we have to keep our emotions at bay, when our world is chaotic?
Why do we have to move on with our lives, when our family is dysfunctional?
Why do we continue to love someone, when we are hurt by them?
Why do we have to stick to our friends, when we are often rejected by them?
And we all know that in our earthly lives, we will not achieve a permanent peace and order, or finding a certain direction, or finally settling on who and what we are, or definitely discovering the person for us and at the same time, we become the person meant for them.
We use the word ‘forever’ when we have found what or whom we wish to be in union with time without end. Forever is an ‘aspiration’ --- because at no one point does permanence becomes an accomplished fact. In other words, we work out our ‘forevers’, we continually keep the peace, developing our emotions, trying to move on with our lives, loving someone or our barkada. There is no one point when everything is perfect.
When we think of the resurrection of the body in the readings this Sunday, it reminds us that there is an end to all our aspirations. Development and process will come to its completion, perfection and end. The belief is simple: when God created the universe, everything was good and perfect. But our sins disfigured and spoiled our perfection. So in our resurrection, everything will be restored to perfection and goodness.
Thus, there will be permanent peace and order.
We will not experience pain and suffering (this is called, impassibility).
We will not be lonely, because we will have not just someone, but everyone; all will be perfect friends.
Come to think of it, if there is no ‘forever’, why love?
A professor whose husband died told me that the marriage vows does not end in death “till death do us part.” She said, “I still love him, even after death. And will continue to do so till eternity.’
Love has with it the seed of forever. Forever is made possible because God granted us the gift of the resurrection, of eternal life.
What is vocation then? It is working for everyone's "forever".
* One of the things I find meaningful in Jesuit funerals is this: we clap our hands as the casket of the deceased Jesuit moves out of Loyola House. The applause is for a job well done. Incidentally, Fr. Johnny Ledesma SJ died today.
The Resurrection of the Body
11 November 2007 32nd Sunday in Ordinary Time
2 Mc 7, 1-14; Psalm 17; 2 Thes 2,16 – 3,5; Luke 20, 27-38
The underlying topic of the readings today is the belief in the resurrection of the body. Scriptural texts support this belief: the 3rd Maccabee martyr professed, “It is my choice to die at the hands of men with the hope God gives of being raised up by him; but for you, there will be no resurrection to life” (2 Mc 7, 14); the Book of Daniel mentioned that those who ‘sleep in the dust of the earth shall awake’ and Ezekiel had a vision of the rising of the dry bones. In the New Testament, we have Martha expressing this belief when Lazarus died (John 11, 24). In the Gospel today, Jesus explicitly defends the belief in the resurrection against the Sadduccees who did not believe in it. Thus, the belief of the resurrection is part of our Catholic faith, as we professed the Creed every Sunday.
How do we understand the resurrection of the body? What would be the characteristics of a resurrected body? When God created the universe in His own hands, all that He created was good and perfect. But sin corrupted this perfect creation. In the resurrection, the perfection and goodness of creation will be restored. Each person will still retain his or her identity as when they were on earth; but with an added feature: immortality.
But there are characteristics that distinguish the body of the saint from the damned. First, the saints will be impassable, meaning, they will not experience pain. The damned, on the other hand, will also have immortal life, but they will not be impassable: pain will penetrate their bodies (1 Cor 15, 42). In the resurrection of the body, there will be no physical disabilities or impairment. No deaf, lame or blind. No one will be terminally ill. No one will have the least suffering, except those in hell. Second, the saints will be able to be free from the slowness of motion; they can transport themselves quickly to wherever the soul pleases. Third, the body of the saint will be subjected totally to the soul to the extent that they will be like the soul. This is what Jesus manifested after the resurrection: Jesus, with his physical body, passed through material objects. And finally, we would all be brothers and sisters. Jesus said that the woman who had many husbands will no longer belong to anyone, and they would all be God’s children. Therefore, our parents, grandparents and great grandparents who passed away will be our brothers and sisters in the resurrection.
Is this belief practical? These are my personal answers. First, it gives meaning to all spiritual endeavors like preaching and faith itself. In his letter to the Corinthians, Paul said, “If Christ has not been raised, then our preaching is in vain and your faith is in vain… If Christ has not been raised, your faith is futile” (1 Cor 15, 14-17). Second, it gives hope to victims of meaningless suffering. The rewards of the afterlife will greatly compensate the pain of the Maccabean martyrs and all those who died for the faith or for the sake of humanity. Finally, it gives reason for us to be good. To be good is not easy: there are temptations in every turn and we can count more failures than successes. What makes trying possible is the belief that our struggles are noticed by a loving God. No matter how we try, we cannot produce hope. The belief in the resurrection is therefore about hope generated by faith.
The Resurrection of the Body
11 November 2007 32nd Sunday in Ordinary Time
2 Mc 7, 1-14; Psalm 17; 2 Thes 2,16 – 3,5; Luke 20, 27-38
The underlying topic of the readings today is the belief in the resurrection of the body. Scriptural texts support this belief: the 3rd Maccabees martyr professed, “It is my choice to die at the hands of men with the hope God gives of being raised up by him; but for you, there will be no resurrection to life” (2 Mc 7, 14); the Book of Daniel mentioned that those who ‘sleep in the dust of the earth shall awake’ and Ezekiel had a vision of the rising of the dry bones. In the New Testament, we have Martha expressing this belief when Lazarus died (John 11, 24). In the Gospel today, Jesus explicitly defends the belief in the resurrection against the Sadduccees who did not believe in it. Thus, the belief of the resurrection is part of our Catholic faith, as we professed the Creed every Sunday.
How do we understand the resurrection of the body? What would be the characteristics of a resurrected body? When God created the universe in His own hands, all that He created was good and perfect. But sin corrupted this perfect creation. In the resurrection, the perfection and goodness of creation will be restored. Each person will still retain his or her identity as when they were on earth; but with an added feature: immortality.
But there are characteristics that distinguish the body of the saint from the damned. First, the saints will be impassable, meaning, they will not experience pain. The damned, on the other hand, will also have immortal life, but they will not be impassable: pain will penetrate their bodies (1 Cor 15, 42). In the resurrection of the body, there will be no physical disabilities or impairment. No deaf, lame or blind. No one will be terminally ill. No one will have the least suffering, except those in hell. Second, the saints will be able to be free from the slowness of motion; they can transport themselves quickly to wherever the soul pleases. Third, the body of the saint will be subjected totally to the soul to the extent that they will be like the soul. This is what Jesus manifested after the resurrection: Jesus, with his physical body, passed through material objects. And finally, we would all be brothers and sisters. Jesus said that the woman who had many husbands will no longer belong to anyone, and they would all be God’s children. Therefore, our parents, grandparents and great grandparents who passed away will be our brothers and sisters in the resurrection.
Is this belief practical? These are my personal answers. First, it gives meaning to all spiritual endeavors like preaching and faith itself. In his letter to the Corinthians, Paul said, “If Christ has not been raised, then our preaching is in vain and your faith is in vain… If Christ has not been raised, your faith is futile” (1 Cor 15, 14-17). Second, it gives hope to victims of meaningless suffering. The rewards of the afterlife will greatly compensate the pain of the Maccabees martyrs and all those who died for the faith or for the sake of humanity. Finally, it gives reason for us to be good. To be good is not easy: there are temptations in every turn and we can count more failures than successes. What makes trying possible is the belief that our struggles are noticed by a loving God. No matter how we try, we cannot produce hope. The belief in the resurrection is therefore about hope generated by faith.
Against Individualism
8 November 2007. Thursday of the 31st Week in Ordinary Time
Romans 14, 7-12 Against Individualism
There are different forms of individualism. There are those who profess to be Catholics, but refuse to subscribe to the Creed or to submit to any external religious authority. These are people who would take what article of faith is convenient to them (or justify their actions), or take their personal interpretation of the bible as the final authority. For Catholics, belief in all the articles of the faith as purported in the Creed is constitutive of their faith. Allegiance to Church leaders such as the Pope and the Magisterium as the final scriptural authoritative interpretation, reject individualism. Second, there are those that take their own pleasure as the final criteria of right and wrong. What they find good for them is therefore good. And they think that there is no objective moral rule that they are accountable for or bound to.
However, our rights protect our uniqueness and individuality. Our individual rights such as our right to life and our pursuit of happiness should not be trampled upon by other people or a political leader. These rights are within a context or a limitation. Paul writes, “None of us lives for oneself, and no one dies for oneself.” Our life therefore is lived not for ourselves, but for others and the Lord.
What gives meaning to our daily activities is how it brings people together as societies, communities, associations and groups. A community of people is a group with common concerns, interests, values, culture, financial background or geographic associations such as our provincial organizations. That means we also have community responsibilities. Our unique selves as well as our faith grow within a community of people. We affirm that forming communities is valuable and therefore our social responsibility is of great importance.
I have been watching the 5th Season of The West Wing. In an episode titled, “An Khe,” Ken O’Neal, Leo McGarry’s (Chief of Staff) friend who saved his life in
Our being Filipino challenges us to look at our history and honor the sacrifice of those who shed their lives for our sake. Not just our heroes or our saints, but our family members who brought us to where we are today. What should alarm us is what President Bartlett said: that the best of our country is being corrupted. That is indeed the worst.
Every action affects people including the innocent, and the best of our country. Every right therefore has a corresponding duty to the community of people. This tenet is embedded on our culture. Our culture tells us that our individual uniqueness has a corresponding obligation in the community. We then are given the task to keep our standards in our lives and on the other hand, make sure that our standards protect the rights of individuals. When the crème de la creme of our country have been corrupted, they could later be more vicious than their predecessors.
*students building houses for flood victims in last year's disaster in Bicol.
Requirements for Ministry
7 November 2007. Wednesday of the 31st Week in Ordinary Time
Luke 14, 25-33 Requirements for Ministry
Note: The Gospel today can be seen as a continuation of the points of yesterday.
In doing our ministry as disciples of Jesus, there are certain conditions that we must accept before we embark on our mission.
First, we must accept the possibility of moving out of our comfort zones. When Jesus said that whoever ‘comes to me without hating his father and mother, wife and children, brothers and sisters and even his own life, he cannot be my disciple,’ He means that the ministry of Jesus entails leaving the comforts of home and the affection of kin. Many choir members, for example, are offended by their parents who resent their ministry because they arrive at night from practice. Some of my students find the pressure of parents hateful when they interfere with their career choices, granting that their choices are rooted in their real vocation in life. In addition, we sometimes meet the ire of our friends when we follow our conscience like refusing a party with them in lieu of studying for an exam.
Second, real ministry requires preparation. We must discover our resources and gifts so that we will intelligently put ourselves in the position where we can best serve others. Jesus tells us of the tower builder who calculates the cost of his construction. Thus, before we embark on our ministry, we must discern what type of ministry requires the talents and skills that we have. Leaders therefore should help individuals discover their gifts. For example, would you tell a choir member who insists on singing as his form of service to God when he is out of tune? The choir member therefore suffers from inadequate self-knowledge and acceptance; and at the same time, that member is misplaced in his ministry.
Finally, ministry requires acceptance of one’s limitations. In doing our ministry, declining a request might be the most charitable thing to do. Jesus tells us of the king who marches into battle with 10,000 troops and decides whether he would wage war with another king who had 20,000 troops. If he knows he will be defeated, he would send a peace delegation instead. The same thing in ministry. Before embarking on a project we must know whether we can follow it through. Are our resources enough to see the whole project succeed? If not, it would be best to settle for manageable ventures, or seek for alternatives. This is another example: many choirs ambition on singing complicated songs, when their members could not correctly sing simple melodies. Better a simple song sung well, than a grand piece sang disastrously.
Discerning Your Vocation
6 November 2007. Tuesday of the 31st Week in Ordinary Time
Romans 12, 5-16, Luke 14,15-24 Charisms and Ministries
The Holy Spirit has granted each person with a charism, a gift out of the generosity and love of God. The general meaning covers all graces: from the specific grace we receive in prayer, the community where we belong, the essential unity that we have as Christians (we feel at home abroad when we are in a Catholic church), forgiveness and salvation from our sins, to eternal life. The specific meaning of the Greek, charisma includes everything that we have --- including our skills, talents and education --- needed to perform our duty in the building of the
This is the point of Paul in his letter to the Romans: since we have been given gifts for a particular role, we must use them for the welfare of the whole body of Christ. If one of us malfunctions, it affects the rest of humanity.
The Gospel drives home this invitation to perform our roles in building the
When our charisms are used at the service of a community, your service becomes a ministry. Thus, if a teacher uses his skills for a community of learners, then teaching becomes a ministry. If a musician plays or a choir sings for a parish community, then their service is called the Music Ministry. If one uses one’s speaking voice and reading skills at mass, it is called the Ministry of Lectors and Commentators. If one shares his or her gift with the young, then it is called a youth ministry. So, if you want to know your vocation, you can check your gifts and see whether these gifts point to a form of life. Your charisms qualify you for a specific task or role in the greater scheme of things. For example, if you are not good in math, but you would like to be an engineer: what you want may not be where you should be. If you are tone-deaf, the choir might not be your place.
Perhaps today, we may reflect on our charisms. Are we discovering and developing our charisms for the service of the community? Are we distracted by our fears, concerns and preoccupations that we reject or postpone responding to God’s call?
*Silke Hipolito (violinist) teaches a choir during the Payatas Choir Training Workshop sponsored by Canto Cinco Chorale (C5), Musica Chiesa and the Jesuit Music Ministry.
Our Innate Dignity
4 November 2007. 31st Sunday in Ordinary Time
Wisdom 11, 22 – 12, 2 Our Innate dignity
We have many illusions in our lives. And we have lived with these illusions that we have turned them into truths. We think that apart from God we can forge our dignity. We fancy ourselves rich when we know our treasures come from inheritance or our relatives abroad and not from ourselves. We think we become more beautiful after a face lift when we actually looked like stretched photos on Photoshop. We deceive ourselves when we expect others to respect us by the sheer political position we occupy, knowing however that respect is earned. We think we are intellectual giants because our education has been given by top universities, only to prove that in real life we are emotional midgets and our househelps prove to be smarter in their relationships.
The first reading brings us to earth when it says that ‘before the Lord, the whole universe is as a grain from a balance or a drop of morning dew come down upon the earth.’ In other words, without God, we are insignificant. We are but a speck in the greater design of life. And each of us cannot claim greatness by the titles attached to our names: PhDs, Engr, Dr., Mayor, Congressman, etc. Our real dignity and honor lies in the truth that the very Creator of the universe preferred us among all other creatures, that God who does not need us, made us the centerpiece of His creation.
But every single thing contains some form of dignity because God loves all He created. The reading continues, “for you love all things that are, and loathe nothing that you have made; for what you hated, you would not have fashioned.” And that the very existence of these things proves God’s love for everything in the universe: “And how could a thing remain, unless you willed it; or be preserved, had it not been called forth by you?... for your imperishable spirit is in all things!” To recognize that each creature and element in the universe contains God’s imprint is to be aware of its dignity and its sacredness. In the spirituality of
Dignity therefore is a gift: it is a grace given to all created things. And its source is the truth that someone else loves us. That is what happened to Zacchaeus in the Gospel: he regained his worth when Jesus accepted his invitation and everything about himself. We feel our dignity when someone loves us, and we in turn make others feel their worth when we love them. You become a respected doctor when in your practice you recognize the dignity of your patient. You become an honorable public servant or Church leader if people see the effect of your leadership concretely alleviating their lives. You become a praiseworthy teacher if your PhD contributed to intellectual progress --- or at least, your students get to learn from you, not out of fear, but for the love of learning. Or, when we find ourselves at fault, sinful, and imperfect to the point of not liking ourselves anymore, we abandon our true worth. We forget that even in our imperfections, our dignity is not diminished. Because there is always reason why we are worthy of love.
All Saints & All Souls
1 & 2 November 2007. Solemnity of All Saints/All Souls
Note: In the Philippines, people flock to cemeteries to remember the dead on November 1. So this can be a homily for both events.
In the Creed, we profess belief in the “Communion of Saints”. This belief is the basis for the Solemnity of All Saints which we celebrate today. The communion of saints means that we are in spiritual solidary with every faithful on earth, the souls in purgatory and the saints in heaven. These ‘groups’ of people all belong to the Church, the Mystical Body of Christ. And therefore each of these groups not just acknowledges Christ as the head, but they all have certain roles to play in salvation today.
Why do we call everyone here, “saints’? Saints are generally those whose destination and participation is Redemption. Thus, the damned are therefore excluded from the communion of saints. How about those who are not Catholics or Christians? We also believe that they participate in the communion of saints in the measure of their solidarity with Christ and with the ‘spirit’ of the Church. The angels, for example, belong to the communion of saints because they are under Christ and also receives his grace. Peacemakers and Environmentalists participates in the communion of saints because they are in union with the Creator and the Lord of Peace.
What are exchanged between those in Purgatory and Heaven and ourselves? We exchange prayers, intercessions and veneration (relative honor to the supreme worship and adoration of Christ): we pray for them when we offer masses for the repose of their souls, and in turn, they pray for us. Within the Church, we share the same faith, sacraments, government, examples and prayers. If we broaden the meaning of the communion of saints and the accompanying holiness of such exchange, we can say that all the goodness and holiness that we do belongs to everyone and is beneficial to all of humanity. This is the basis of charity: when we do good to others, we show who we are as children of God. When we function as God’s children, we contribute to the fulfillment of God’s Kingdom in heaven and on earth (from the Our Father).
When we celebrate the Solemnity of All Saints --- or All Souls the following day --- we should be reminded that we are to contribute to the list of good things people have been doing since the beginning of time. There is an expression Filipinos have: we are brought together by death. When someone dies in the family, all members of the family --- wherever they are, abroad or in town --- make it a point to come home. Death becomes an occasion of sharing the family’s pain, but also a sharing of gratitude to the person who passed away. Often there is an exchange of good memories. The exchange of these remembrances contribute to the memoria, the Family Memory. Just as Scripture contains the memories of people about God’s intervention in their lives, we too contribute to these stories by putting in our own.
And so, as we light candles and put flowers on the grave of our loved ones, we remember the good things they have contributed to our growth as persons: their love and their ways of expressing their love, their humor, and the lessons they imparted. And perhaps as we reminisce, we can ask ourselves how we can improve on them, modify them or even do better than what they have done. Or, try these three questions from the Spiritual Exercises of St. Ignatius: “What have I done for Christ? What am I doing for Christ? What ought I to do for Christ?”
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