28 September 2008 26th Sunday in Ordinary Time
Ezekiel 18, 25-28; Psalm 25; Phil 2, 1-11; Matthew 21, 28-32
The phrase, the ‘Lord’s way,’ repeats itself in the readings today. In the first reading, the people who were exiled in Babylon complained that the “Lord’s way” is unfair. They thought that their banishment from their land was the Lord’s punishment for their sins. Yahweh said that it is not His way that is unfair, but the people’s way: they have turned away from virtuousness to sinfulness.
We can take the first point from this. We do have an image of God as a God who punishes us for our wrongdoings. Scripture is filled with stories and images of a vengeful God. And many of these stories are in the Old Testament as what we have today. It is not surprising therefore that we believe that whatever negative consequences we experience are regarded as God’s vengeful response for what we have done. Kaya natatakot tayo sa Diyos. Parang isang taong laging naghahanap ng mali sa atin. Ngunit, pinapakita ng ganitong pagtingin sa Diyos na may kondisyon ang kanyang pagmamahal: kung mabait tayo, iniibig tayo ng Diyos, at kung tayo’y nagiging makasalanan, binabawi Niya ang Kanyang pagmamahal. But this is not God’s way. St. Paul said that God loves us, while we were sinners --- while we are sinful, obnoxious, nakakainis, nakakabuwisit, nakaka-asar, atbp.
God desires that all people choose what is good, noble and just. To choose the opposite, that is, what is wrong, base, and unjust, is to move away from God. Sinasabi ng karanasan natin, na mapayapa ang ating kalooban kung malapit tayo sa Diyos at sa kapwa. Ngunit kung pinipili nating maging sakim o nakasakit tayo sa kapwa, nararamdaman natin ang pagkabagabag. Ginugulo tayo ng ating isip. Hindi tayo makatulog nang mahimbing. Parang nahiwalay tayo sa ating sarili. When we move away from God we naturally experience disorder and alienation.
The image of God as a punishing God is an unhealthy and wrong notion of God. Because it does not admit God’s love and therefore does not open up the transforming power of God. Simple lang, mas madali tayong magbago para sa nagmamahal sa atin; hindi tayo nagbabago sa kapwang laging galit sa atin --- sa katunayan, mas nagiging rebelde tayo sa kanila, mas nagkakasala tayo sa kanila. Ayaw nating magbago sa kinatatakutan natin: kadalasan, umaarte na lang tayo para hindi sya magalit.
So Yahweh said to the Israelites that their exile is a consequence of our decisions, not His. Because God’s way leads to life. If we choose God, we choose to live what is right and just and thus preserve life. St. Paul in his letter to the Philippians encourages the community to emulate Jesus’ humble obedience. He did not think about His status as God, but regarded us, His creatures, more important than Himself that He willfully died for us. If we continually think about other people’s welfare, we think about their lives --- and eventually, they too will think about ours. This is the way of virtuousness. This is the way of God.
The second point. The Gospel tells us the parable of the two sons. The father wanted them to go out and work in the vineyard. The first one refused, but went anyways. The second one said ‘yes’, but did not go. Both of the sons are imperfect and not ideal. The ideal is this: we do what we say, we practice what we preach, but in all circumstances the more important is what we do. Kung ako ang pangalawa na napako ang pangako, mako-konsyensya at mababagabag ako.
So the better one is the first, who after refusing eventually changed his mind and went.
This gives us the consolation that indeed we can be like the first son. When we finally decide to do what is God’s way that is, what is right and just, we find ourselves at peace. And we allow ourselves to grow. If we stretch our imagination, the work of the first son on the vineyard will yield much fruit --- including a deeper love for his Father.
If Everything is Vanity
25 September 2008 Thursday of the 25th Week in Ordinary Time
Ecclesiastes 1, 2-11; Luke 9, 7-9
The name, Ecclesiastes, was a title made up from the Greek word for ‘church’ or synagogue, and has been a rough translation of the Hebrew, “Qoheleth.” Qoheleth lived somewhere between 300-200 BC. He was thought to be a teacher in Jerusalem, and could have been honored among the academic community. In his old age, his former students would come and consult him occasionally. They were successful and overflowing with self-worth and achievement. And Qoheleth would have wondered beneath their self-importance: Was it all worthwhile? With his fellow academicians, they thought that intelligence and wisdom could save the world’s ills, but to him, this was not true: “Even if the wise says that he knows, he is unable to find it” (8,17). There was this tendency to pass on from generation to generation popular wisdom without critically thinking and reflecting on its truth. For example, it was popular belief that if people lived virtuously they would be rewarded with peace, family, happiness. But Qoheleth knew that even those who are wicked are even more rewarded. Job ranted that even a good man meets terrible misfortunes, and the demand for an answer to the “why” question is not given.
The first reading is about the routine. Every thing that happens everyday is the same without end. “One generation passes and another comes... The sun rises and the sun goes down...The wind blows... again and again. All rivers go to the sea.” Whatever we see we look for explanation, when there is none. Everything is just worthless, pointless and empty. All things are vanity!
Have you ever complained about your boring life? Everyday is the same. You wake up in the morning and prepare for work. You take a regular ride to school. Attend class. Return home. And the next day’s routine unfolds on the rising of the sun. If everything is the same, what is new?
I guess this is the point in the readings today. Herod the Tetrach kept hearing about Jesus. People said that John the Baptist whom Herod killed has risen. Herod could have asked the question: was it worthwhile to behead John the Baptist at the request of a dancer?
In the drab of life, we ask: Is the daily work we do worthwhile? And if yes, why? If no, why not?
If everything is vanity, is there anything valuable?
Ecclesiastes 1, 2-11; Luke 9, 7-9
The name, Ecclesiastes, was a title made up from the Greek word for ‘church’ or synagogue, and has been a rough translation of the Hebrew, “Qoheleth.” Qoheleth lived somewhere between 300-200 BC. He was thought to be a teacher in Jerusalem, and could have been honored among the academic community. In his old age, his former students would come and consult him occasionally. They were successful and overflowing with self-worth and achievement. And Qoheleth would have wondered beneath their self-importance: Was it all worthwhile? With his fellow academicians, they thought that intelligence and wisdom could save the world’s ills, but to him, this was not true: “Even if the wise says that he knows, he is unable to find it” (8,17). There was this tendency to pass on from generation to generation popular wisdom without critically thinking and reflecting on its truth. For example, it was popular belief that if people lived virtuously they would be rewarded with peace, family, happiness. But Qoheleth knew that even those who are wicked are even more rewarded. Job ranted that even a good man meets terrible misfortunes, and the demand for an answer to the “why” question is not given.
The first reading is about the routine. Every thing that happens everyday is the same without end. “One generation passes and another comes... The sun rises and the sun goes down...The wind blows... again and again. All rivers go to the sea.” Whatever we see we look for explanation, when there is none. Everything is just worthless, pointless and empty. All things are vanity!
Have you ever complained about your boring life? Everyday is the same. You wake up in the morning and prepare for work. You take a regular ride to school. Attend class. Return home. And the next day’s routine unfolds on the rising of the sun. If everything is the same, what is new?
I guess this is the point in the readings today. Herod the Tetrach kept hearing about Jesus. People said that John the Baptist whom Herod killed has risen. Herod could have asked the question: was it worthwhile to behead John the Baptist at the request of a dancer?
In the drab of life, we ask: Is the daily work we do worthwhile? And if yes, why? If no, why not?
If everything is vanity, is there anything valuable?
Faith on the Go
24 September 2008 Wednesday of the 25th Week in Ordinary Time
Luke 9, 1-6 Faith on the Go
When Jesus chose the Twelve apostles, He decided to share His mission with them. In the Gospel today, Jesus sent them to do what He does: to preach and proclaim the Kingdom of God and heal people of their maladies. It is therefore important that the care for the body and soul become part of the concern of evangelization.
The necessity of caring for the body is important in preaching the Gospel. It is difficult to teach when the stomach is empty. I was assigned as Campus Minister of Xavier University High School in Cagayan de Oro City. Students who were members of religious organizations went to a public elementary school to teach catechism and tutor children in Math, Science and English. We were given permission by the school authorities to teach after school. At first, the children were distracted when we began our classes, eventually many of them would make their way home. We realized they were already hungry. So, we decided to provide some food for both the student tutors and the children. We got the food from the daily offerings of classes who sponsored school masses. In lieu of flowers and fruits, we requested food items and beverages. Since then, the kids regularly attended the classes.
Second, the disciples were to preach the Kingdom of God. In our world today, to preach the Kingdom of God can be done through different means: from oral tradition to print to television and now to cyber-evangelization. The internet is now a new way of preaching the Gospel.
But despite the availability of venues to teach, many Catholics do not know what to teach. The 2nd Plenary Council of the Philippines affirmed that though our faith is genuine, it failed to be a ‘leaven of transformation’ in Philippine Society. Many Filipino Catholics are ignorant of the doctrines of the faith. If the people kept the faith it was largely because of popular beliefs and practices like the rosary, processions, novenas, etc. But many Filipinos are not able to give an account of what they believe (PCP II, Position Paper on Religious Concerns). Many of us think that faith is an uncritical acceptance of a set of abstract truths. If one cannot understand certain things, then that is the realm of faith. But this is a misconception. Faith has an intellectual component. Faith includes a belief in the teachings of Christ. These teachings are found both in Scripture and the living Tradition of the Church.
Finally Luke stresses the importance of spreading the Gospel everywhere. This is the Lucan theme of universality: the Gospel for all peoples. Our mission as Christians is not just to enrich those who are already within the faith, but to continually reach out to others. In the past, the idea of preaching is proselytizing: to convert them. Today, we affirm that the most important thing is dialogue: understanding people of different faith traditions. This I believe is the reason why Jesus asked their disciples to trust in the Lord: their stark provisions and dependence on God’s providence helps them keep an open mind and heart. They may have to leave their “way of doing things” and adapt to another culture. And therefore make use of their cultural expressions in the transmission and assimilation of their faith.
Luke 9, 1-6 Faith on the Go
When Jesus chose the Twelve apostles, He decided to share His mission with them. In the Gospel today, Jesus sent them to do what He does: to preach and proclaim the Kingdom of God and heal people of their maladies. It is therefore important that the care for the body and soul become part of the concern of evangelization.
The necessity of caring for the body is important in preaching the Gospel. It is difficult to teach when the stomach is empty. I was assigned as Campus Minister of Xavier University High School in Cagayan de Oro City. Students who were members of religious organizations went to a public elementary school to teach catechism and tutor children in Math, Science and English. We were given permission by the school authorities to teach after school. At first, the children were distracted when we began our classes, eventually many of them would make their way home. We realized they were already hungry. So, we decided to provide some food for both the student tutors and the children. We got the food from the daily offerings of classes who sponsored school masses. In lieu of flowers and fruits, we requested food items and beverages. Since then, the kids regularly attended the classes.
Second, the disciples were to preach the Kingdom of God. In our world today, to preach the Kingdom of God can be done through different means: from oral tradition to print to television and now to cyber-evangelization. The internet is now a new way of preaching the Gospel.
But despite the availability of venues to teach, many Catholics do not know what to teach. The 2nd Plenary Council of the Philippines affirmed that though our faith is genuine, it failed to be a ‘leaven of transformation’ in Philippine Society. Many Filipino Catholics are ignorant of the doctrines of the faith. If the people kept the faith it was largely because of popular beliefs and practices like the rosary, processions, novenas, etc. But many Filipinos are not able to give an account of what they believe (PCP II, Position Paper on Religious Concerns). Many of us think that faith is an uncritical acceptance of a set of abstract truths. If one cannot understand certain things, then that is the realm of faith. But this is a misconception. Faith has an intellectual component. Faith includes a belief in the teachings of Christ. These teachings are found both in Scripture and the living Tradition of the Church.
Finally Luke stresses the importance of spreading the Gospel everywhere. This is the Lucan theme of universality: the Gospel for all peoples. Our mission as Christians is not just to enrich those who are already within the faith, but to continually reach out to others. In the past, the idea of preaching is proselytizing: to convert them. Today, we affirm that the most important thing is dialogue: understanding people of different faith traditions. This I believe is the reason why Jesus asked their disciples to trust in the Lord: their stark provisions and dependence on God’s providence helps them keep an open mind and heart. They may have to leave their “way of doing things” and adapt to another culture. And therefore make use of their cultural expressions in the transmission and assimilation of their faith.
Better than Blood
23 September 2008 St. Pio of Pietrelcina
Proverbs 21, 1-6, 10-13; Psalm 119; Luke 8, 19-21
The attitude of Jesus when told about the presence of his mother and relatives was, at first, disturbing. He was teaching a crowd of people, and when someone informed him that his family wanted to see Him, He said, “My mother and my brothers are those who hear the word of God and acts on it.” I guess He took the opportunity to teach the crowd an important fact that goes beyond co-sanguinity.
Let’s put it this way. Our deepest relationships are not necessarily with our blood relatives. In fact, our parents may not know our secrets. But our best friends do. And our closest friends are not our ka-pamilya. They are not related to us by blood or by affinity. Our circle of friends are brought together by a common interest like swimming or watching movies. Or bound by a common principle or a belief system like religious and civic organizations. People who follow these principles understand each other. The first reading is taken from the book of Proverbs. Proverbs are a collection of sayings written in poetic form. They instruct us, and their credibility lies in the pattern of experiences of a community. The poetic form enables the new generation to remember it. Organizational goals and principles are embodied in the laws of the organization. People who follow the laws believe in the preamble and constitutions of the organization. That is why they belong to that particular affiliation. When we follow the commands of the Lord, we affirm our belongingness to Him. His principles becomes ours. His goal becomes our goal. We enter a covenant.
Second, we know we belong to a group because we share the same memory, like high school friends or college buddies. It is like sharing photo albums in family gatherings. The photos spark snippets of anecdotes which every one enjoys recalling. For many Christians, our common memoria is written in Scripture. The mass is an occasion to celebrate our common memory. When we read a passage in scripture, we are re-connecting with people from the past who knew those stories. When we re-enact the table-fellowship of Jesus, we re-live the story of Jesus and the disciples. By remembering, we make the story our own. By prayer and reflection, we identify with their stories and see our lives having the same struggles as theirs.
Finally, it affirms that there is a loyalty that goes beyond our earthly relationships. Parental obedience is not the absolute rule. Over and above our parent’s wishes, is God’s will. If one discerns that his or her parents’ will is not in accordance with God’s will for us, the person is bound to follow his conscience. Meaning, he or she could disobey since the highest loyalty we owe to God. Our parents wish us well; but ultimately, we are to forge our own destiny. This is my personal experience: I have left home and family to follow my vocation as a priest --- despite my parents wish for me to become a doctor. But since they saw that I am at peace and happy, they eventually supported me. We have to understand that as parents they want us to be happy, and they are afraid that we might take the wrong path. But as Jesus said, when we hear the call of God and we follow. We will eventually find happiness and belongingness in the great family of God.
Proverbs 21, 1-6, 10-13; Psalm 119; Luke 8, 19-21
The attitude of Jesus when told about the presence of his mother and relatives was, at first, disturbing. He was teaching a crowd of people, and when someone informed him that his family wanted to see Him, He said, “My mother and my brothers are those who hear the word of God and acts on it.” I guess He took the opportunity to teach the crowd an important fact that goes beyond co-sanguinity.
Let’s put it this way. Our deepest relationships are not necessarily with our blood relatives. In fact, our parents may not know our secrets. But our best friends do. And our closest friends are not our ka-pamilya. They are not related to us by blood or by affinity. Our circle of friends are brought together by a common interest like swimming or watching movies. Or bound by a common principle or a belief system like religious and civic organizations. People who follow these principles understand each other. The first reading is taken from the book of Proverbs. Proverbs are a collection of sayings written in poetic form. They instruct us, and their credibility lies in the pattern of experiences of a community. The poetic form enables the new generation to remember it. Organizational goals and principles are embodied in the laws of the organization. People who follow the laws believe in the preamble and constitutions of the organization. That is why they belong to that particular affiliation. When we follow the commands of the Lord, we affirm our belongingness to Him. His principles becomes ours. His goal becomes our goal. We enter a covenant.
Second, we know we belong to a group because we share the same memory, like high school friends or college buddies. It is like sharing photo albums in family gatherings. The photos spark snippets of anecdotes which every one enjoys recalling. For many Christians, our common memoria is written in Scripture. The mass is an occasion to celebrate our common memory. When we read a passage in scripture, we are re-connecting with people from the past who knew those stories. When we re-enact the table-fellowship of Jesus, we re-live the story of Jesus and the disciples. By remembering, we make the story our own. By prayer and reflection, we identify with their stories and see our lives having the same struggles as theirs.
Finally, it affirms that there is a loyalty that goes beyond our earthly relationships. Parental obedience is not the absolute rule. Over and above our parent’s wishes, is God’s will. If one discerns that his or her parents’ will is not in accordance with God’s will for us, the person is bound to follow his conscience. Meaning, he or she could disobey since the highest loyalty we owe to God. Our parents wish us well; but ultimately, we are to forge our own destiny. This is my personal experience: I have left home and family to follow my vocation as a priest --- despite my parents wish for me to become a doctor. But since they saw that I am at peace and happy, they eventually supported me. We have to understand that as parents they want us to be happy, and they are afraid that we might take the wrong path. But as Jesus said, when we hear the call of God and we follow. We will eventually find happiness and belongingness in the great family of God.
Seek the Lord
21 September 2008 25th Sunday in Ordinary Time
Isaiah 55, 6-9; Psalm 145; Phil 1, 20-27; Matthew 20, 1-16
The Book of Isaiah is divided into three parts: that of the Prophet Isaiah (742 BC, prophetic ministry in Jerusalem); Deutero-Isaiah (Babylonian Exile, Jerusalem is now destroyed); and Trito-Isaiah (Return to Jerusalem). Isaiah covers Chapter 1-39; Deutero-Isaiah has Chapters 40-55; Trito-Isaiah covers Chapters 56-66.
Taken from Deutero-Isaiah, the first reading is the conclusion of what they call, the “Book of Comfort.” Before the Exile, Israel especially the inhabitants of Jerusalem were prosperous, overly-confident, and material-minded. When they were exiled, the people were discouraged, dazed, and destitute. So Deuto-Isaiah saw that the people had to be comforted and consoled, not punished; their faith must be sustained, not further tried. And so He said, “Seek the Lord, while He may be found. Call to Him while He is still near.” Normally, the phrase, “Seek the Lord” was used to invite people to the Temple; now Deutero-Isaiah invites people to look for God elsewhere (since the Temple of Jerusalem is ruined). He said that though God is transcendent and hidden, He is near enough to be affected by our sins. We are His children, but expected to be mature enough to act energetically as adults.
We seek for lost items if they are important to us. They are objects that carry meaning or value. We don’t bother to look for items that do not matter. Our life is a constant search for what is valuable to our existence. We search for meaning in what we do. We long to find the truth about our past and our relationships. We look for answers to our endless questions. And just like any search, there are times when we look at places and couldn’t find them there. But the very fact, that we know that the item is not in certain places, narrows down the chances of finding the ‘pearl of great price’. We become closer to success. Great discoveries begin with little successes and more failures in fact. The important thing is that we begin the search.
The Gospel tells us that the landowner who personifies God seeks workers at different times of the day. Normally, the workers are sought at the beginning of the day, and salaries are paid as the day ends. But God seeks us out at different points in our lives. It is not just us who seek God, it is also God who looks for us.
The Book of Isaiah is Israel’s journey --- from Jerusalem to exile and then to the people’s return. Some people begin to own their faith early. Some went through a long struggle, often having periods of rebelliousness and alienation. These people could have been greatly hurt by events in their lives or influenced by the ideas of other people. Or some have witnessed terrible tragedies in the lives of others that anything about God is senseless. But some too have left faith and religion because they have discovered their power and productivity that they thought that they can live without God. Some thought that they can go through life without needing God, since they can provide for themselves. And some people return to God at the latter part of their lives. When they begin to discover that all their wealth and prestige cannot cure their illnesses or cannot solve their children’s problems. God is creative enough to find us. The Gospel tells us that even for latecomers, God accepts and rewards them the same way as He would the early birds. The reason is not about justice, but love and generosity.
Today, just three points. We seek God. God seeks us. In the end, we find each other. This is how we find meaning, truth and the answers in our lives.
Isaiah 55, 6-9; Psalm 145; Phil 1, 20-27; Matthew 20, 1-16
The Book of Isaiah is divided into three parts: that of the Prophet Isaiah (742 BC, prophetic ministry in Jerusalem); Deutero-Isaiah (Babylonian Exile, Jerusalem is now destroyed); and Trito-Isaiah (Return to Jerusalem). Isaiah covers Chapter 1-39; Deutero-Isaiah has Chapters 40-55; Trito-Isaiah covers Chapters 56-66.
Taken from Deutero-Isaiah, the first reading is the conclusion of what they call, the “Book of Comfort.” Before the Exile, Israel especially the inhabitants of Jerusalem were prosperous, overly-confident, and material-minded. When they were exiled, the people were discouraged, dazed, and destitute. So Deuto-Isaiah saw that the people had to be comforted and consoled, not punished; their faith must be sustained, not further tried. And so He said, “Seek the Lord, while He may be found. Call to Him while He is still near.” Normally, the phrase, “Seek the Lord” was used to invite people to the Temple; now Deutero-Isaiah invites people to look for God elsewhere (since the Temple of Jerusalem is ruined). He said that though God is transcendent and hidden, He is near enough to be affected by our sins. We are His children, but expected to be mature enough to act energetically as adults.
We seek for lost items if they are important to us. They are objects that carry meaning or value. We don’t bother to look for items that do not matter. Our life is a constant search for what is valuable to our existence. We search for meaning in what we do. We long to find the truth about our past and our relationships. We look for answers to our endless questions. And just like any search, there are times when we look at places and couldn’t find them there. But the very fact, that we know that the item is not in certain places, narrows down the chances of finding the ‘pearl of great price’. We become closer to success. Great discoveries begin with little successes and more failures in fact. The important thing is that we begin the search.
The Gospel tells us that the landowner who personifies God seeks workers at different times of the day. Normally, the workers are sought at the beginning of the day, and salaries are paid as the day ends. But God seeks us out at different points in our lives. It is not just us who seek God, it is also God who looks for us.
The Book of Isaiah is Israel’s journey --- from Jerusalem to exile and then to the people’s return. Some people begin to own their faith early. Some went through a long struggle, often having periods of rebelliousness and alienation. These people could have been greatly hurt by events in their lives or influenced by the ideas of other people. Or some have witnessed terrible tragedies in the lives of others that anything about God is senseless. But some too have left faith and religion because they have discovered their power and productivity that they thought that they can live without God. Some thought that they can go through life without needing God, since they can provide for themselves. And some people return to God at the latter part of their lives. When they begin to discover that all their wealth and prestige cannot cure their illnesses or cannot solve their children’s problems. God is creative enough to find us. The Gospel tells us that even for latecomers, God accepts and rewards them the same way as He would the early birds. The reason is not about justice, but love and generosity.
Today, just three points. We seek God. God seeks us. In the end, we find each other. This is how we find meaning, truth and the answers in our lives.
Perversion and Love
17 September 2008 Wednesday of the 24th Week in Ordinary Time
1 Cor 12, 31 - 13, 13 and Luke 7, 31-35
Jesus called his generation as people who ruined or frustrated God’s purpose for them. God had a great plan for all, but due to perversity, the people ruined what good was meant for them. John the Baptist was a holy man, but the scribes and Pharisees regarded him as demon-possessed. We therefore learn today that we can tweak what is good and make it unacceptable or evil; or we can rationalize our faults and come out clean.
The Corinthians claimed to be one united community, only to be discovered as divided among themselves. Each group under different leaders (Paul, Apollos, Cephas, etc). Their division could be attributed to their competitiveness. Let me explain.
There is a Hellenistic literary form in praise of the greatest virtue (U. Schmid) which made its way into Jewish tradition. The Christian community in Corinth was multi-cultural, with many Jewish Christians in it. The Corinthians had high regard for virtues so as to have supreme devotions to spiritual gifts such as tongues, prophecy, knowledge, and helpfulness. At the outset, this regard for the virtues was good and laudable. However, there was also a progression of gifts. The one who possessed the greatest of these gifts acquired a status in society. Thus, the Corinthians attached an undue importance on them because of its potential in bestowing rank and recognition. And Paul corrected this egocentric competitiveness. He said that even if they possessed the highest of these gifts or more of these charisms, but did not have love, that person was nothing (v.3). Love made all the difference.
Rather than defining what love was, Paul used verbs that involved another person (eg. patience and kindness presupposes a recipient). He chose to use these verbs to highlight what he thought the Corinthians have neglected. “The strong were not ‘patient and kind’ (8, 1-13); the sexual ascetics tended to ‘insist on their own way’ (7, 1-40). The community ‘rejoiced at wrong’ (5, 18)... Paul considered the Corinthians ‘childish’ (3,1; 14,20) and desired them to be ‘mature’ (14, 20)” [Jerome Biblical Commentary].
Love contributed to the unity of a community. Its concern was another, therefore love created community. For Paul, only in loving did the Christian existed authentically (1,30).
We therefore reflect on our lives. Have we rationalized some faults we have committed, so as to escape from punishment? Have we tweaked what was good (eg. a person dedicated to a certain job), and bashed on them out of envy or jealousy? Maybe it would be beneficial if we just run through Chapter 13 of Paul’s Letter to the Corinthians, and reflect on our struggle in living out these virtues. In other words, how far have we gone in our authentic loving?
1 Cor 12, 31 - 13, 13 and Luke 7, 31-35
Jesus called his generation as people who ruined or frustrated God’s purpose for them. God had a great plan for all, but due to perversity, the people ruined what good was meant for them. John the Baptist was a holy man, but the scribes and Pharisees regarded him as demon-possessed. We therefore learn today that we can tweak what is good and make it unacceptable or evil; or we can rationalize our faults and come out clean.
The Corinthians claimed to be one united community, only to be discovered as divided among themselves. Each group under different leaders (Paul, Apollos, Cephas, etc). Their division could be attributed to their competitiveness. Let me explain.
There is a Hellenistic literary form in praise of the greatest virtue (U. Schmid) which made its way into Jewish tradition. The Christian community in Corinth was multi-cultural, with many Jewish Christians in it. The Corinthians had high regard for virtues so as to have supreme devotions to spiritual gifts such as tongues, prophecy, knowledge, and helpfulness. At the outset, this regard for the virtues was good and laudable. However, there was also a progression of gifts. The one who possessed the greatest of these gifts acquired a status in society. Thus, the Corinthians attached an undue importance on them because of its potential in bestowing rank and recognition. And Paul corrected this egocentric competitiveness. He said that even if they possessed the highest of these gifts or more of these charisms, but did not have love, that person was nothing (v.3). Love made all the difference.
Rather than defining what love was, Paul used verbs that involved another person (eg. patience and kindness presupposes a recipient). He chose to use these verbs to highlight what he thought the Corinthians have neglected. “The strong were not ‘patient and kind’ (8, 1-13); the sexual ascetics tended to ‘insist on their own way’ (7, 1-40). The community ‘rejoiced at wrong’ (5, 18)... Paul considered the Corinthians ‘childish’ (3,1; 14,20) and desired them to be ‘mature’ (14, 20)” [Jerome Biblical Commentary].
Love contributed to the unity of a community. Its concern was another, therefore love created community. For Paul, only in loving did the Christian existed authentically (1,30).
We therefore reflect on our lives. Have we rationalized some faults we have committed, so as to escape from punishment? Have we tweaked what was good (eg. a person dedicated to a certain job), and bashed on them out of envy or jealousy? Maybe it would be beneficial if we just run through Chapter 13 of Paul’s Letter to the Corinthians, and reflect on our struggle in living out these virtues. In other words, how far have we gone in our authentic loving?
Against Egocentric Competitiveness
16 September 2008 Memorial of Sts. Cornelius and Cyprian
1 Corinthians 12, 12-14, 27-31 Against Egocentric Competitiveness
We are one body. This is one of the famous quotes of St. Paul taken from the first reading today. But Paul was unlikely to be the source of this concept. The idea of a society as one body was a widespread concept in the ancient world. They were fascinated by how each part of the body coordinate with each other. They marveled about how the whole body was affected by a part of the body that was in pain. Paul observed that the Christian community in Corinth was divisive. So, he would like the body of Christians to emphasize its organic unity. Diversity is rooted in unity. The different members all share a common existence. Like parts of the body, there is the ‘person’ that gives unity to all the members.
We are usually caught up and stuck by diversity. We easily see what makes us different from each other. We have different categories to define who belongs to what group. By seeing how varied we are, we affirm our uniqueness --- which is good. But our culture moved towards the extreme of individualism: what matters are our personal tastes and needs. The Church too is characterized by diversity. World Youth Day 2008 has greatly witnessed to this plurality. What is therefore important is to know the reason that brings us together. The common thread that binds us all.
Second, Paul said that the body needs many members. Just as the human body needs different members (verses 14-20), so the Church needs a variety of gifts, and each one makes a specific contribution. When Paul said that we are the body of Christ in the world, he means that Christ does need a ‘body’ as ours. In order to do the work of the Kingdom in this day and age, He needs people with bodies to do it. If He needs to feed people, He would need farmers to plant the seeds and others who would process them. Part from being Christ’s body is to know our gifts. So that knowing our gifts, we know our part, we know what we can contribute. Because we cannot give what we do not have.
There is an angle to this passage that I think is important. In the previous passage (Chapter 12, 1-11), there is a question that asks about the hierarchy of spiritual gifts. Beneath this question is an egocentric competitiveness that was detrimental to community life. If one gift is far better than the rest, whoever possesses that gift becomes superior. So Paul reminded them that all gifts have a common origin and therefore all gifts serve one purpose. Since the Holy Spirt gives these gifts and ‘operates’ the gift, no one can boasts who is greater. Elitism does not have a place in the paradigm of Christianity. This is the reason why in Christian life, leadership is service, not a status or a rank. We ask what we can contribute; not what we can gain from it.
1 Corinthians 12, 12-14, 27-31 Against Egocentric Competitiveness
We are one body. This is one of the famous quotes of St. Paul taken from the first reading today. But Paul was unlikely to be the source of this concept. The idea of a society as one body was a widespread concept in the ancient world. They were fascinated by how each part of the body coordinate with each other. They marveled about how the whole body was affected by a part of the body that was in pain. Paul observed that the Christian community in Corinth was divisive. So, he would like the body of Christians to emphasize its organic unity. Diversity is rooted in unity. The different members all share a common existence. Like parts of the body, there is the ‘person’ that gives unity to all the members.
We are usually caught up and stuck by diversity. We easily see what makes us different from each other. We have different categories to define who belongs to what group. By seeing how varied we are, we affirm our uniqueness --- which is good. But our culture moved towards the extreme of individualism: what matters are our personal tastes and needs. The Church too is characterized by diversity. World Youth Day 2008 has greatly witnessed to this plurality. What is therefore important is to know the reason that brings us together. The common thread that binds us all.
Second, Paul said that the body needs many members. Just as the human body needs different members (verses 14-20), so the Church needs a variety of gifts, and each one makes a specific contribution. When Paul said that we are the body of Christ in the world, he means that Christ does need a ‘body’ as ours. In order to do the work of the Kingdom in this day and age, He needs people with bodies to do it. If He needs to feed people, He would need farmers to plant the seeds and others who would process them. Part from being Christ’s body is to know our gifts. So that knowing our gifts, we know our part, we know what we can contribute. Because we cannot give what we do not have.
There is an angle to this passage that I think is important. In the previous passage (Chapter 12, 1-11), there is a question that asks about the hierarchy of spiritual gifts. Beneath this question is an egocentric competitiveness that was detrimental to community life. If one gift is far better than the rest, whoever possesses that gift becomes superior. So Paul reminded them that all gifts have a common origin and therefore all gifts serve one purpose. Since the Holy Spirt gives these gifts and ‘operates’ the gift, no one can boasts who is greater. Elitism does not have a place in the paradigm of Christianity. This is the reason why in Christian life, leadership is service, not a status or a rank. We ask what we can contribute; not what we can gain from it.
Why We Exalt the Cross
14 September 2008 Feast of the Exaltation of the Cross
Numbers 21, 4b-9; Psalm 78; Phil 2, 6-11; John 3, 13-17
Nicodemus is identified as an archon, a leader of the Jews, probably a member of the Sanhedrin. The Sanhedrin is the civil ‘court’ of the Jewish community in Jerusalem. Previous to the Gospel readings, Nicodemus asks the question, “How can a person once grown old be born again?” And Jesus replied that unless the person is ‘born from above’ or ‘born from the Spirit’ the person cannot enter the Kingdom of God. In other words, unless we become like children of God, we cannot enter God’s kingdom. The credibility of this divine truth comes from the Johannine claim that Jesus is the only source of divine knowledge. Jesus is the only one who came from above; He is the Son of God.
We are, first of all, people of the flesh. “Flesh” refers to our being humans; we are subject to weakness, sinfulness and alienation from God. The first reading describes this. On their way to the Promised Land, the people of Israel complained to Moses about the food. In their impatience and ungratefulness, they have doubted God’s intention to bring them out of Egypt to the Promised Land. So God sent seraph serpents that bit the people and many died.
Many of our sufferings come from our sinfulness and weaknesses. Our sickness is an accumulated neglect of our body’s needs either from an overdose or a deficiency. And the toxins build up in our bodies. Our heartaches are experiences of alienation from the people we love. Often, the break-up of a relationship is a shared fault: one is unfaithful and the other is unforgiving. And in a confrontation, past hurts are relived and recalled. The gap between two people widens. We have contributed to the alienation we feel within ourselves and among others.
However, we can be born of the Spirit. Jesus compares the Spirit to the wind: we cannot see it, but we feel its presence. We know it exists! The Spirit is experienced when we are motivated to become better and not to be controlled by our negativities. When we experience our strengths (like discovering and using our talents for the good), our goodness (like appreciating a sympathetic and listening heart), or our capacity to gather people (like assisting a peace process among friends), we know the Spirit is with us.
Here are some examples. Despite our hurts, we are motivated to forgive. When we are lazy, there is a ‘tug’ in our hearts to open our books and study. When we are insulted by enemies, we decide to give to them the respect they deserve as human persons. The Spirit, quite the opposite of the tendency of the ‘flesh’, transforms us into God’s children.
And so Moses casts a bronze serpent on a pole to be the source of healing. The very cause of their pain, becomes the beginning of their betterment. From the experience of physical pain, we know how to prevent illnesses. From our traumas, we learn how to deal with the world. From our heartaches, we know how to maintain relationships. When we are able to deal with these ‘serpents’ we are able to develop, improve and mature. In fact, when we reflect more about our upsetting, distressful, and wounding experiences. We ask what went wrong to understand the situation, so that we will not commit the same mistakes the second time. And after gazing upon them, we are healed. Our improvement makes us a ‘different person’ --- from a person of the flesh, to a person of the Spirit.
The same way when we look at Jesus for healing and growth. When our suffering and cross contributes to the betterment of our lives and the lives of others (read: becoming God’s children), then we can be truly grateful to our pains. The cross is exalted because it saves --- it frees us from our sinfulness and catapults us towards holiness.
Numbers 21, 4b-9; Psalm 78; Phil 2, 6-11; John 3, 13-17
Nicodemus is identified as an archon, a leader of the Jews, probably a member of the Sanhedrin. The Sanhedrin is the civil ‘court’ of the Jewish community in Jerusalem. Previous to the Gospel readings, Nicodemus asks the question, “How can a person once grown old be born again?” And Jesus replied that unless the person is ‘born from above’ or ‘born from the Spirit’ the person cannot enter the Kingdom of God. In other words, unless we become like children of God, we cannot enter God’s kingdom. The credibility of this divine truth comes from the Johannine claim that Jesus is the only source of divine knowledge. Jesus is the only one who came from above; He is the Son of God.
We are, first of all, people of the flesh. “Flesh” refers to our being humans; we are subject to weakness, sinfulness and alienation from God. The first reading describes this. On their way to the Promised Land, the people of Israel complained to Moses about the food. In their impatience and ungratefulness, they have doubted God’s intention to bring them out of Egypt to the Promised Land. So God sent seraph serpents that bit the people and many died.
Many of our sufferings come from our sinfulness and weaknesses. Our sickness is an accumulated neglect of our body’s needs either from an overdose or a deficiency. And the toxins build up in our bodies. Our heartaches are experiences of alienation from the people we love. Often, the break-up of a relationship is a shared fault: one is unfaithful and the other is unforgiving. And in a confrontation, past hurts are relived and recalled. The gap between two people widens. We have contributed to the alienation we feel within ourselves and among others.
However, we can be born of the Spirit. Jesus compares the Spirit to the wind: we cannot see it, but we feel its presence. We know it exists! The Spirit is experienced when we are motivated to become better and not to be controlled by our negativities. When we experience our strengths (like discovering and using our talents for the good), our goodness (like appreciating a sympathetic and listening heart), or our capacity to gather people (like assisting a peace process among friends), we know the Spirit is with us.
Here are some examples. Despite our hurts, we are motivated to forgive. When we are lazy, there is a ‘tug’ in our hearts to open our books and study. When we are insulted by enemies, we decide to give to them the respect they deserve as human persons. The Spirit, quite the opposite of the tendency of the ‘flesh’, transforms us into God’s children.
And so Moses casts a bronze serpent on a pole to be the source of healing. The very cause of their pain, becomes the beginning of their betterment. From the experience of physical pain, we know how to prevent illnesses. From our traumas, we learn how to deal with the world. From our heartaches, we know how to maintain relationships. When we are able to deal with these ‘serpents’ we are able to develop, improve and mature. In fact, when we reflect more about our upsetting, distressful, and wounding experiences. We ask what went wrong to understand the situation, so that we will not commit the same mistakes the second time. And after gazing upon them, we are healed. Our improvement makes us a ‘different person’ --- from a person of the flesh, to a person of the Spirit.
The same way when we look at Jesus for healing and growth. When our suffering and cross contributes to the betterment of our lives and the lives of others (read: becoming God’s children), then we can be truly grateful to our pains. The cross is exalted because it saves --- it frees us from our sinfulness and catapults us towards holiness.
Shocking Beatitudes
10 September 2008 Wednesday of the 23rd Sunday in Ordinary Time
Luke 6, 20-26 Shocking Beatitudes
Though the venue for Jesus’ teaching the Beatitudes vary in Matthew (on the mountain) and in Luke (on the plain), the gist of the Beatitudes is coherent. If Moses’ mark is the Ten Commandments, the mark of Jesus’ teaching is the Beatitudes. To Jesus, the Beatitudes is the way to true and authentic happiness. If one looks closely at the teachings, one gets surprised. The Beatitude gets what is ordinarily acceptable and turns it upside down. Having material possessions is what we normally think would make us comfortable; but Jesus said that poverty and simplicity would make us really at peace. Having the pleasures of the world to rejoice about will make us empty and wanting; but mortification will make us whole and satisfied. For those who look at pleasure and believe in the world’s standards, they would get their payment in full in this world, but never in the next. But those who have suffered for their faith, may not get compensated now, but will be in eternity.
The Beatitudes therefore is radical. It does not agree with the standards of the world. It does not compromise higher value, to gain people’s acceptance. Bundled up together, the Beatitudes are Jesus’ standards. And the opposite, are Satan’s standard.
The Meditation on the Two Standards in the Second Week of the Spiritual Exercises of St. Ignatius of Loyola challenges the retreatant to consider whose standards they would bear. The Meditation encourages the retreatant to make a decision. They either choose Christ or choose Satan.
But our experience tells us that this is easily said than done. For many pious individuals, they have a ready answer: Of course, we choose Christ! This ready answer falls short when they get angry or lonely. It is easy to say we choose Christ when we are in a good mood, or when nothing bothers us. But when the temptation to be physically violent upon the persuasion of a strong emotion, choosing Christ becomes all the more important. In the influence of anger, for example, many have abandoned their holy allegiance.
We have to look at our lives developmentally. We fall. We learn. We make decisions. The key is in the shockable effect of the Beatitudes. They shock so that we may think and reflect. They are to wake us up into its very truth. And thus, convinced, we would fight under the banner of Christ.
Luke 6, 20-26 Shocking Beatitudes
Though the venue for Jesus’ teaching the Beatitudes vary in Matthew (on the mountain) and in Luke (on the plain), the gist of the Beatitudes is coherent. If Moses’ mark is the Ten Commandments, the mark of Jesus’ teaching is the Beatitudes. To Jesus, the Beatitudes is the way to true and authentic happiness. If one looks closely at the teachings, one gets surprised. The Beatitude gets what is ordinarily acceptable and turns it upside down. Having material possessions is what we normally think would make us comfortable; but Jesus said that poverty and simplicity would make us really at peace. Having the pleasures of the world to rejoice about will make us empty and wanting; but mortification will make us whole and satisfied. For those who look at pleasure and believe in the world’s standards, they would get their payment in full in this world, but never in the next. But those who have suffered for their faith, may not get compensated now, but will be in eternity.
The Beatitudes therefore is radical. It does not agree with the standards of the world. It does not compromise higher value, to gain people’s acceptance. Bundled up together, the Beatitudes are Jesus’ standards. And the opposite, are Satan’s standard.
The Meditation on the Two Standards in the Second Week of the Spiritual Exercises of St. Ignatius of Loyola challenges the retreatant to consider whose standards they would bear. The Meditation encourages the retreatant to make a decision. They either choose Christ or choose Satan.
But our experience tells us that this is easily said than done. For many pious individuals, they have a ready answer: Of course, we choose Christ! This ready answer falls short when they get angry or lonely. It is easy to say we choose Christ when we are in a good mood, or when nothing bothers us. But when the temptation to be physically violent upon the persuasion of a strong emotion, choosing Christ becomes all the more important. In the influence of anger, for example, many have abandoned their holy allegiance.
We have to look at our lives developmentally. We fall. We learn. We make decisions. The key is in the shockable effect of the Beatitudes. They shock so that we may think and reflect. They are to wake us up into its very truth. And thus, convinced, we would fight under the banner of Christ.
To Recreate the World
9 September 2008 Memorial of Peter Claver
1 Cor 6, 1-11 and Luke 6, 12-19 To Recreate the World
The Gospel tells us about Jesus choosing his disciples after he went to the mountain to pray. The reading mentioned that Jesus chose His Twelve among all other disciples. To these closest company, He had given a mission to proclaim the Good News to all nations. We ask this question: What does it mean to be a disciple of Jesus in today’s world? Let me use the first reading to provide one answer to its many possibilities.
Seneca once said that we love and hate our vices at one and the same time. When St. Paul, Seneca’s contemporary, drew the list of waywardness of the Corinthians, he drew a picture of Corinthian society during his time. The list was what the Corinthians enjoyed doing. Corinth was a bustling district, located on a piece of land that looked like a neck between the eastern and western part of Greece. There is no way for one to go to the other than to pass through Corinth and therefore the Corinthians were one of the most educated but also enjoyed the pleasures of the flesh. When Paul founded the church in Corinth, his fledgling community grew amidst this moral decadence. Many of his members were once living a debauchers’ life.
But at the same time, the Corinthians did not like what was becoming of them. Christianity has transformed the life of the Corinthians. They have plowed their way from a sinful world to become better persons. Christianity provided an alternative way of living than the moral degradation that pervaded Greek society. Christianity has recreated them into children of God.
In the Contemplatio ad Amorem in the Spiritual Exercises, St. Ignatius presents to the retreatant the truth that God continually recreates the universe. It can be seen from history to the development of contemporary society. It is manifested by nature in its growth and evolution. However, each manifestation of growth and development should be accompanied by our participation in its creation.
Discipleship then is about re-creating the world. Just as the lives of the disciples and the lives of many Christians have been transformed by faith, so too should we cooperate and participate in God’s continuous creation.
1 Cor 6, 1-11 and Luke 6, 12-19 To Recreate the World
The Gospel tells us about Jesus choosing his disciples after he went to the mountain to pray. The reading mentioned that Jesus chose His Twelve among all other disciples. To these closest company, He had given a mission to proclaim the Good News to all nations. We ask this question: What does it mean to be a disciple of Jesus in today’s world? Let me use the first reading to provide one answer to its many possibilities.
Seneca once said that we love and hate our vices at one and the same time. When St. Paul, Seneca’s contemporary, drew the list of waywardness of the Corinthians, he drew a picture of Corinthian society during his time. The list was what the Corinthians enjoyed doing. Corinth was a bustling district, located on a piece of land that looked like a neck between the eastern and western part of Greece. There is no way for one to go to the other than to pass through Corinth and therefore the Corinthians were one of the most educated but also enjoyed the pleasures of the flesh. When Paul founded the church in Corinth, his fledgling community grew amidst this moral decadence. Many of his members were once living a debauchers’ life.
But at the same time, the Corinthians did not like what was becoming of them. Christianity has transformed the life of the Corinthians. They have plowed their way from a sinful world to become better persons. Christianity provided an alternative way of living than the moral degradation that pervaded Greek society. Christianity has recreated them into children of God.
In the Contemplatio ad Amorem in the Spiritual Exercises, St. Ignatius presents to the retreatant the truth that God continually recreates the universe. It can be seen from history to the development of contemporary society. It is manifested by nature in its growth and evolution. However, each manifestation of growth and development should be accompanied by our participation in its creation.
Discipleship then is about re-creating the world. Just as the lives of the disciples and the lives of many Christians have been transformed by faith, so too should we cooperate and participate in God’s continuous creation.
Feedback-Giving (Filipino TV5 Version)
7 September 2008 23rd Sunday in Ordinary Time
Matthew 18, 15-20 Paano Pagsasabihan ang Isang Ka-Ibigan
Nagalit ka na ba sa isang kaibigan o ka-trabaho na gusto mong pag-sabihan? Sa lahat ng mga damdamin, ang pinakamahirap dalhin ay ang galit. At kadalasan, ang taong nakakasakit sa atin ay ang mga taong malapit sa ating mga puso. Ngunit, kasama sa ating pagmamalasakit sa kanila ang responsibilidad na baguhin ang anumang pag-uugali na hindi maganda. Paano nga ba natin silang pagsasabihan?
Unang-una, maghanap ng tamang pagkakataon. Maghanap ng oras na makakausap mo siya nang masinsinan para hindi siya mapahiya. Often it is good to give the feedback immediately so that the incident is fresh: madaling maalala. At pag-usapan lamang ang ginawa at hindi isang listahan ng mga pagkakamali.
Pangalawa, ilarawan ang ginawa at hindi husgahan ang tao. Give an objective description of the event. Focus on the behavior: “When you did this, I was hurt” (Nung sinabi mo ito, nasaktan ako!). Iwasan ang mga husgang: “Isensitive ka kasi” “LAGI mo itong ginagawa!” Sa halip, magbigay ng mga halimbawa. By doing this, you give the person the time to discuss the behavior with you. Kadalasan, may dahilan kung bakit nasasabi ang mga nakakasakit sa atin.
Pangatlo, concentrate on the behavior that can be changed or modified. Pagtuunan ng pansin ang maaring baguhin. Be realistic. Feedback is not right when the person has little or no control over the problem. Halimbawa, counseling o pagpapagamot sa ibang bansa, kung ang tao ay mahirap.
The point is this: we are responsible for each other. May pananagutan tayo sa pagpapakabanal o pagpapakabuting-tao ng ating kapwa.
Kung tayo man ay makipag-usap sa ating kapatiran, ito ay sa kadahilanan na nais nating mabigyang lunas ang mga hidwaan, sa halip na patunayan, kung sino ang tama o mali. Ang dahilan sa ating pagbibigay-payo ay dulot ng ating pagmamahal na siyang pinakita ng ating Panginoong Hesus.
Matthew 18, 15-20 Paano Pagsasabihan ang Isang Ka-Ibigan
Note: This is the text of the TV5 Mass today.
Nagalit ka na ba sa isang kaibigan o ka-trabaho na gusto mong pag-sabihan? Sa lahat ng mga damdamin, ang pinakamahirap dalhin ay ang galit. At kadalasan, ang taong nakakasakit sa atin ay ang mga taong malapit sa ating mga puso. Ngunit, kasama sa ating pagmamalasakit sa kanila ang responsibilidad na baguhin ang anumang pag-uugali na hindi maganda. Paano nga ba natin silang pagsasabihan?
Unang-una, maghanap ng tamang pagkakataon. Maghanap ng oras na makakausap mo siya nang masinsinan para hindi siya mapahiya. Often it is good to give the feedback immediately so that the incident is fresh: madaling maalala. At pag-usapan lamang ang ginawa at hindi isang listahan ng mga pagkakamali.
Pangalawa, ilarawan ang ginawa at hindi husgahan ang tao. Give an objective description of the event. Focus on the behavior: “When you did this, I was hurt” (Nung sinabi mo ito, nasaktan ako!). Iwasan ang mga husgang: “Isensitive ka kasi” “LAGI mo itong ginagawa!” Sa halip, magbigay ng mga halimbawa. By doing this, you give the person the time to discuss the behavior with you. Kadalasan, may dahilan kung bakit nasasabi ang mga nakakasakit sa atin.
Pangatlo, concentrate on the behavior that can be changed or modified. Pagtuunan ng pansin ang maaring baguhin. Be realistic. Feedback is not right when the person has little or no control over the problem. Halimbawa, counseling o pagpapagamot sa ibang bansa, kung ang tao ay mahirap.
The point is this: we are responsible for each other. May pananagutan tayo sa pagpapakabanal o pagpapakabuting-tao ng ating kapwa.
Kung tayo man ay makipag-usap sa ating kapatiran, ito ay sa kadahilanan na nais nating mabigyang lunas ang mga hidwaan, sa halip na patunayan, kung sino ang tama o mali. Ang dahilan sa ating pagbibigay-payo ay dulot ng ating pagmamahal na siyang pinakita ng ating Panginoong Hesus.
Feedback-Giving
7 September 2008 23rd Sunday in Ordinary Time
Matthew 18, 15-20 Feedback-giving
Matthew 18, 15-20 Feedback-giving
Note: This is a re-post of the homily on a Wednesday, 18 August 2008. In addition, I will say this homily for TV5 Mass (formerly ABC 5) at 8:00 AM this Sunday, 7 Sept 08.
Have you ever wanted to tell a family-member, a friend or a co-worker about a behavior or an attitude that pisses you off? You thought that giving it might hurt your friendship, or another person’s feelings, so you would rather not than rock the boat? We forget that we are all responsible for each other, and therefore, we help each other grow into better people. Giving constructive feedback then, as the Jesus reminds us in the Gospel, is a skill that we must develop as Christians. We’ve seen many persons advancing in age, but have not shed off their bad behavior. So, how are we going to give feedback? Here are a few steps for both the person who will give the feedback, and the person who receives them. However, this process is very sensitive. And so we can find these guidelines helpful.
First, we must pay attention to the location and timing to offer feedback. Often, it is good to give it immediately since the incident is fresh: like a ‘short chat’ after a choir sings terribly at mass. Choose a quiet and private room, to avoid the person embarrassment. Do not give large quantities of facts, because this might overwhelm the person. Do not burden a person with a long list of wrongdoings. We have to be sensitive to the person: they might not be ready to receive them, or the timing is not right (eg. the person is a host of a party and is currently busy entertaining guests).
Second, describe the incident than judge the person. Give the person an objective description of the event, avoiding judgment of a person’s character or offering appropriate behavior. Focus just on the behavior (“When you did this, I was hurt” is different from “When you shouted at me, you were being uncharitable!”). Avoid the labels or the statements that is ambiguous like “you always do this” or “you never do this to me.” Give specific and clear examples and frequency. By being non-threatening, you allow the person to discuss the problem with you.
Third, describe possible consequences of their behavior. By giving them a possible scenario will help the person see why they need to change. Be careful that we do not blame the person. Often, there are reasons why people act the way they do. Many are unaware or are paralyzed by their personal issues and addictions.
Fourth, concentrate on behavior that can be changed or modified. Be realistic, feedback is not right when they have little or no control over the problem. For example, to propose counseling in another country, when the person cannot afford it. Thus it is important to discuss with the receiver possible goals. It is better if we do not offer all the answers, but to involve the person in the discussion. Allow them to explain their problems and highlight their difficulties. Ask the person what they can possibly do to fix their problems. By involving them increases the possibility of them taking action because they will feel trusted and empowered.
Finally, end by summarizing important points and offer what you can do to encourage and support them. Follow in time (but not too often as to be nagging) and give praise for little changes that the person has done.
On the other hand, if you are receiving the feedback it is better to take a few points. First, listen to the person carefully. Do not interrupt them. When the person finishes talking, you can ask questions to clarify what was said. Avoid being defensive. If you disagree with a point, ask them to give more details about the event.
Second, summarize the feedback by paraphrasing or using your own words. This would ensure that you and the giver understand each other. And then, feel free to discuss the person’s feedback.
Finally, discuss what you and the person giving it can do together. However, if you are not sure about the other person and you feel uncomfortable, postponed this last step to evaluate what you feel. Knowing what you feel clearly is important to change. Remember, you may not agree with everything that they have said, but there may be something that is true.
The motivation for all this is important. The Gospel tells us that when we give feedback, it is done out of charity --- because they are important to us and we wish what is good for them. Whether the person becomes angry or not is not anymore our business. By not saying a word, we tolerate unacceptable behavior.
Have you ever wanted to tell a family-member, a friend or a co-worker about a behavior or an attitude that pisses you off? You thought that giving it might hurt your friendship, or another person’s feelings, so you would rather not than rock the boat? We forget that we are all responsible for each other, and therefore, we help each other grow into better people. Giving constructive feedback then, as the Jesus reminds us in the Gospel, is a skill that we must develop as Christians. We’ve seen many persons advancing in age, but have not shed off their bad behavior. So, how are we going to give feedback? Here are a few steps for both the person who will give the feedback, and the person who receives them. However, this process is very sensitive. And so we can find these guidelines helpful.
First, we must pay attention to the location and timing to offer feedback. Often, it is good to give it immediately since the incident is fresh: like a ‘short chat’ after a choir sings terribly at mass. Choose a quiet and private room, to avoid the person embarrassment. Do not give large quantities of facts, because this might overwhelm the person. Do not burden a person with a long list of wrongdoings. We have to be sensitive to the person: they might not be ready to receive them, or the timing is not right (eg. the person is a host of a party and is currently busy entertaining guests).
Second, describe the incident than judge the person. Give the person an objective description of the event, avoiding judgment of a person’s character or offering appropriate behavior. Focus just on the behavior (“When you did this, I was hurt” is different from “When you shouted at me, you were being uncharitable!”). Avoid the labels or the statements that is ambiguous like “you always do this” or “you never do this to me.” Give specific and clear examples and frequency. By being non-threatening, you allow the person to discuss the problem with you.
Third, describe possible consequences of their behavior. By giving them a possible scenario will help the person see why they need to change. Be careful that we do not blame the person. Often, there are reasons why people act the way they do. Many are unaware or are paralyzed by their personal issues and addictions.
Fourth, concentrate on behavior that can be changed or modified. Be realistic, feedback is not right when they have little or no control over the problem. For example, to propose counseling in another country, when the person cannot afford it. Thus it is important to discuss with the receiver possible goals. It is better if we do not offer all the answers, but to involve the person in the discussion. Allow them to explain their problems and highlight their difficulties. Ask the person what they can possibly do to fix their problems. By involving them increases the possibility of them taking action because they will feel trusted and empowered.
Finally, end by summarizing important points and offer what you can do to encourage and support them. Follow in time (but not too often as to be nagging) and give praise for little changes that the person has done.
On the other hand, if you are receiving the feedback it is better to take a few points. First, listen to the person carefully. Do not interrupt them. When the person finishes talking, you can ask questions to clarify what was said. Avoid being defensive. If you disagree with a point, ask them to give more details about the event.
Second, summarize the feedback by paraphrasing or using your own words. This would ensure that you and the giver understand each other. And then, feel free to discuss the person’s feedback.
Finally, discuss what you and the person giving it can do together. However, if you are not sure about the other person and you feel uncomfortable, postponed this last step to evaluate what you feel. Knowing what you feel clearly is important to change. Remember, you may not agree with everything that they have said, but there may be something that is true.
The motivation for all this is important. The Gospel tells us that when we give feedback, it is done out of charity --- because they are important to us and we wish what is good for them. Whether the person becomes angry or not is not anymore our business. By not saying a word, we tolerate unacceptable behavior.
Tough Loving
5 September 2008 Friday of the 22nd Week in Ordinary Time
1 Corinthians 4, 1-5 Tough Love
Paul loved the Corinthians. He was very fond of them. He stayed in Corinth than in any other city, except Ephesus. He was first with Aquila and Priscilla while teaching in the synagogue. When the Jews became hostile to him, he took up residence with Justus whose house was beside the synagogue. He redoubled his efforts at the arrival of Timothy and Silas. His missionary efforts in Corinth was successful, achieving numerous converts. In AD 52, he was put to trial by the Jews and was sent for judgment to the new governor Galius. Fortunately, the new governor ignored the accusation, and Paul was able to complete his mission.
When Paul left Corinth to continue his journey, he received news at Ephesus around AD 55, that all was not well in Corinth. There were divisions and factions. There were groups under different leaders. Paul wrote to the Corinthians, and by the third letter, he decided to return there.
The first reading tells us of Paul’s bearing the heartaches that accompanies community-building. He took in his heart his people’s dilemmas and problems. He was indeed a good shepherd caring for his flock. He said that part of his love for them is to admonish them when their lives were reverting to a life of sin and strife. Part of his loving was to tell them what was wrong, even if it entails being hurt or hurting them with his words; or being accused and judged. As a matter of fact, he indeed wrote a letter whom he refers to as having said severe words.
There is truth to Paul’s situation. Love is often tough. We do not desire pain for our loved ones. But there comes a time when we have to give feedback in order for them to realize their wrongdoings. Filipinos often avoid hurting the feelings of others, to the point of tolerating a bad habit, an unjust treatment, and a sinful pattern. When we have to talk to another out of our concern, we experience pain too. We have to muster all our courage and invest our emotions before we can truly tell the truth. Sometimes, feedback giving is a risk we take: we might lose a friend or the affection of a loved one.
But when we are leaders, it is part of our responsibility to care for the betterment of our members. Not that we are credible enough (often no one is), but we are trustworthy --- worthy because of our genuine love and concern for them.
1 Corinthians 4, 1-5 Tough Love
Paul loved the Corinthians. He was very fond of them. He stayed in Corinth than in any other city, except Ephesus. He was first with Aquila and Priscilla while teaching in the synagogue. When the Jews became hostile to him, he took up residence with Justus whose house was beside the synagogue. He redoubled his efforts at the arrival of Timothy and Silas. His missionary efforts in Corinth was successful, achieving numerous converts. In AD 52, he was put to trial by the Jews and was sent for judgment to the new governor Galius. Fortunately, the new governor ignored the accusation, and Paul was able to complete his mission.
When Paul left Corinth to continue his journey, he received news at Ephesus around AD 55, that all was not well in Corinth. There were divisions and factions. There were groups under different leaders. Paul wrote to the Corinthians, and by the third letter, he decided to return there.
The first reading tells us of Paul’s bearing the heartaches that accompanies community-building. He took in his heart his people’s dilemmas and problems. He was indeed a good shepherd caring for his flock. He said that part of his love for them is to admonish them when their lives were reverting to a life of sin and strife. Part of his loving was to tell them what was wrong, even if it entails being hurt or hurting them with his words; or being accused and judged. As a matter of fact, he indeed wrote a letter whom he refers to as having said severe words.
There is truth to Paul’s situation. Love is often tough. We do not desire pain for our loved ones. But there comes a time when we have to give feedback in order for them to realize their wrongdoings. Filipinos often avoid hurting the feelings of others, to the point of tolerating a bad habit, an unjust treatment, and a sinful pattern. When we have to talk to another out of our concern, we experience pain too. We have to muster all our courage and invest our emotions before we can truly tell the truth. Sometimes, feedback giving is a risk we take: we might lose a friend or the affection of a loved one.
But when we are leaders, it is part of our responsibility to care for the betterment of our members. Not that we are credible enough (often no one is), but we are trustworthy --- worthy because of our genuine love and concern for them.
Intellectual Pride
4 September 2008 Thursday of the 22nd Week in Ordinary Time
1 Corinthians 3, 18-23 Intellectual Pride
We have said in yesterday’s homily that Paul believes that authentic faith is expressed in our relationship with each other in community. For Paul, that community is the Church, the Temple of God. If community is about fostering unity, then dissent and divisiveness will ruin it. What characterizes a community is the members’ love for each other.
The community at Corinth glorified the intellectual. To them, the measure of greatness was knowledge. They were proud of what they knew, so they easily judged a person by rhetorical technique, delivery, audience impact, but did not focus on the content of the speech. They easily criticized and, like ferocious predators, they were always on the look out for another person’s mistake.
We can take the cue from here. We are an intellectual community --- we are university personnel. Many of us are educated. In fact, our training background is impressive. We take pride in the very fact that as UP people, we are scholars. We let people know that we are intelligent: matatalino (intelligent), matatapang (courageous), walang kinatatakutan (unafraid) are our battle-cries when we compete with other schools.
What makes this pride divisive of community life? First, it is naturally argumentative. Let us put it this way: we cannot take it when there are opinions that contradict us. We will prove that we are right, no matter what. We will use philosophical arguments, even twisting some of it out of context. We must always talk and criticize, but never to sit down side by side with someone other than those who agree with us. We are not humble enough to learn.
Second, intellectual pride naturally segregates us from others. It looks down on the uneducated, or who has a lower educational attainment as us. If the person graduated in a school lower in standards than UP, we would not lend our ears to them. In our advocacies, our stance when we help the powerless is this: we are their saviors! All who do not agree with us are always wrong. We judge people by the prefixes or suffixes of their names: Dr, Eng, Arch, Mayor, Fr., or SJ, DD, RN. And our heart yearns to be with them, we think that we belong there. There is a certain status that makes us feel greater when we are with these friends.
Thus, it prevents us from real listening. We will not be able to listen to other people’s opinions. We will find it hard to accept that we do not monopolize the truth. Moreover, we will not be able to listen to other people’s hearts: we have ready answers to their questions. We will find it hard to accept that some of life’s questions do not have answers. And the more challenging is the acceptance that we don’t know. But even Socrates will affirm that to know that we do not know is the first step in wisdom. Furthermore, we will not be able to listen to God’s voice in our hearts. We have been too accustomed to noise and talking, that to simply quiet down and listen to the voice of God becomes a great challenge. God cannot compete with our shouting. Simple: How many times have we intellectualized our love life or our vocations? But moved by our insistent, restless and nagging hearts, we resolve to pursue them. Only to realize it is too late.
Sometimes the heart, as they say, have reasons we cannot seem to understand. Nevertheless, it is reasonable.
1 Corinthians 3, 18-23 Intellectual Pride
We have said in yesterday’s homily that Paul believes that authentic faith is expressed in our relationship with each other in community. For Paul, that community is the Church, the Temple of God. If community is about fostering unity, then dissent and divisiveness will ruin it. What characterizes a community is the members’ love for each other.
The community at Corinth glorified the intellectual. To them, the measure of greatness was knowledge. They were proud of what they knew, so they easily judged a person by rhetorical technique, delivery, audience impact, but did not focus on the content of the speech. They easily criticized and, like ferocious predators, they were always on the look out for another person’s mistake.
We can take the cue from here. We are an intellectual community --- we are university personnel. Many of us are educated. In fact, our training background is impressive. We take pride in the very fact that as UP people, we are scholars. We let people know that we are intelligent: matatalino (intelligent), matatapang (courageous), walang kinatatakutan (unafraid) are our battle-cries when we compete with other schools.
What makes this pride divisive of community life? First, it is naturally argumentative. Let us put it this way: we cannot take it when there are opinions that contradict us. We will prove that we are right, no matter what. We will use philosophical arguments, even twisting some of it out of context. We must always talk and criticize, but never to sit down side by side with someone other than those who agree with us. We are not humble enough to learn.
Second, intellectual pride naturally segregates us from others. It looks down on the uneducated, or who has a lower educational attainment as us. If the person graduated in a school lower in standards than UP, we would not lend our ears to them. In our advocacies, our stance when we help the powerless is this: we are their saviors! All who do not agree with us are always wrong. We judge people by the prefixes or suffixes of their names: Dr, Eng, Arch, Mayor, Fr., or SJ, DD, RN. And our heart yearns to be with them, we think that we belong there. There is a certain status that makes us feel greater when we are with these friends.
Thus, it prevents us from real listening. We will not be able to listen to other people’s opinions. We will find it hard to accept that we do not monopolize the truth. Moreover, we will not be able to listen to other people’s hearts: we have ready answers to their questions. We will find it hard to accept that some of life’s questions do not have answers. And the more challenging is the acceptance that we don’t know. But even Socrates will affirm that to know that we do not know is the first step in wisdom. Furthermore, we will not be able to listen to God’s voice in our hearts. We have been too accustomed to noise and talking, that to simply quiet down and listen to the voice of God becomes a great challenge. God cannot compete with our shouting. Simple: How many times have we intellectualized our love life or our vocations? But moved by our insistent, restless and nagging hearts, we resolve to pursue them. Only to realize it is too late.
Sometimes the heart, as they say, have reasons we cannot seem to understand. Nevertheless, it is reasonable.
Rivals in Corinth
3 September 2008 Memorial of St. Gregory the Great
1 Corinthians 3, 1-9 Rivalry in Corinth
The basis and authentic expression of Christian life is koinonia or community. So, Paul was very sensitive to any discord happening within a Christian community such as in Corinth. There were rival groups within the community under different leaders such as Apollos from Alexandra or Cephas or Paul or Christ (1 Cor 1, 12).
But these ‘leaders’ had to be clarified. Paul was indeed one the leaders because he founded the community there. Apollos was with Paul in Ephesus. His eloquent preaching in Corinth while Paul was absent (1 Cor 3, 6) attracted his own followers especially the sophisticates who might be offended by Paul’s blunt style. But Cephas here did not mean Peter, the disciple. The group might be Jewish-Christians who invoked Peter’s name to legitimize a more law-observing form of Christianity. Same thing with the name of “Christ” --- some felt that they belonged to Christ in a ‘special’ way. They were quarreling and hostile of each other. In addition, they used ‘party-slogans’ like “I belonged to Paul” --- like the present-day, “I belong to Hillary Clinton’s party”, “I am anti-GMA”, etc.
Thus, Paul articulated his objections in the readings today. He said that they cannot be mature Christians since they did not grasped what was truly authentic community. Their standards were still the standards of the world. They glorified their leaders, and thus created discord. They became divisive than unifying. Paul called them, sarkinoi (derived from Gk sarx, flesh) and sarkikoi, meaning, dominated by the flesh. They were not just human beings with flesh but their lives were still dominated by the lower side of their nature. They did not realize that though they were made of flesh, they did not have to remain that way. There were disagreements among the leaders, but instead of helping each group patch up, they aggravated the situation by glorifying their leaders.
So Paul gave a wise advice. He used the analogy of a garden: the man who planted was no greater than the man who watered the plants. Both of them could not claim that they made the plant grow. Only God made it grow. And both the one who planted and the one who watered all worked for the same master: God. Thus, the leader and their members were of equal dignity and value; no one was higher than the other. All were working in the vineyard of the Lord.
This problem still exists today. We have a tendency to be hierarchical. We put more dignity to the government and church leader than putting value to ourselves who follow them. Their rank is not a hierarchy of power, but of service.
On the contrary, leaders served the members themselves. The president’s life is determined by her constituents’ needs. The priest is not the king; but the servant. He should respond to the needs of his flock, than the flock adjusting to his moods and whims. The priesthood is no greater than married life. Without his parents, there would be no priest. We serve God according to our gifts. We earn respect, not coax it out from people invoking one’s title as parish priest, as congressman or mayor. We are all servants of the same God. Leadership is not a status, but a responsibility. And since we serve one God, then there is more reason for us to be together as a community, than foster division. I believe this is not the time to focus on what makes us different from each other. This is the time to discover the common thread that binds us all.
1 Corinthians 3, 1-9 Rivalry in Corinth
The basis and authentic expression of Christian life is koinonia or community. So, Paul was very sensitive to any discord happening within a Christian community such as in Corinth. There were rival groups within the community under different leaders such as Apollos from Alexandra or Cephas or Paul or Christ (1 Cor 1, 12).
But these ‘leaders’ had to be clarified. Paul was indeed one the leaders because he founded the community there. Apollos was with Paul in Ephesus. His eloquent preaching in Corinth while Paul was absent (1 Cor 3, 6) attracted his own followers especially the sophisticates who might be offended by Paul’s blunt style. But Cephas here did not mean Peter, the disciple. The group might be Jewish-Christians who invoked Peter’s name to legitimize a more law-observing form of Christianity. Same thing with the name of “Christ” --- some felt that they belonged to Christ in a ‘special’ way. They were quarreling and hostile of each other. In addition, they used ‘party-slogans’ like “I belonged to Paul” --- like the present-day, “I belong to Hillary Clinton’s party”, “I am anti-GMA”, etc.
Thus, Paul articulated his objections in the readings today. He said that they cannot be mature Christians since they did not grasped what was truly authentic community. Their standards were still the standards of the world. They glorified their leaders, and thus created discord. They became divisive than unifying. Paul called them, sarkinoi (derived from Gk sarx, flesh) and sarkikoi, meaning, dominated by the flesh. They were not just human beings with flesh but their lives were still dominated by the lower side of their nature. They did not realize that though they were made of flesh, they did not have to remain that way. There were disagreements among the leaders, but instead of helping each group patch up, they aggravated the situation by glorifying their leaders.
So Paul gave a wise advice. He used the analogy of a garden: the man who planted was no greater than the man who watered the plants. Both of them could not claim that they made the plant grow. Only God made it grow. And both the one who planted and the one who watered all worked for the same master: God. Thus, the leader and their members were of equal dignity and value; no one was higher than the other. All were working in the vineyard of the Lord.
This problem still exists today. We have a tendency to be hierarchical. We put more dignity to the government and church leader than putting value to ourselves who follow them. Their rank is not a hierarchy of power, but of service.
On the contrary, leaders served the members themselves. The president’s life is determined by her constituents’ needs. The priest is not the king; but the servant. He should respond to the needs of his flock, than the flock adjusting to his moods and whims. The priesthood is no greater than married life. Without his parents, there would be no priest. We serve God according to our gifts. We earn respect, not coax it out from people invoking one’s title as parish priest, as congressman or mayor. We are all servants of the same God. Leadership is not a status, but a responsibility. And since we serve one God, then there is more reason for us to be together as a community, than foster division. I believe this is not the time to focus on what makes us different from each other. This is the time to discover the common thread that binds us all.
Psyche and the Pneuma
2 September 2008 Tuesday of the 22nd Week in Ordinary Time
1 Cor 2, 10-16 Psyche and the Pneuma
There many things about our real self which only our very depths keep and know. Our secrets, the real reason about the things we do, and our most intimate desires belong to these inmost realm. These are things we keep to ourselves, or share to the closest and most trusted of friends. Even then, there are certain things we know other people cannot fully grasp and understand --- no matter how we explain it, or how long they have been our companions.
St. Paul said that it is the same thing with God. The one who knows the very depths of God is God’s spirit. And therefore, a person led by the Spirit is one who can understand spiritual things. For St. Paul, this is the person who is a pneumatikoi, a person who has the pneuma or the Spirit. These are the people who are very sensitive to the workings of the Spirit in our lives, to the stirrings in their hearts.
On the other hand, there are people who are not sensitive to the Spirit. Rather, they are too aware of their earthly desires. In Greek, the psyche is called, the “soul” (not the way we understand it now). The “soul” to them is that which gives life: thus every creature with life, like a plant, a dog, a bird, a human being has in its depths a “soul” -- the principle of life.
This is seen in the Greek mythology of Psyche, who fell in love with Eros. She was the most beautiful daughter of a king, and her beauty was Venus’ object of jealousy. Ordering her son, Eros to make her fall in love with the ugliest of creatures, Eros instead fell in love with her and accompanied her during the night, only to leave at the beginning of day. Curious about who her companion was, Psyche lit a lamp and fell in love with the most beautiful god. But the hot oil that dropped on Eros shoulder made him flee from her.
Thus, a person who lives only with the psyche will only understand the matters of earthly desires. To these persons, spiritual activities are mere foolishness. They will not understand the reason why we have to pray or to go on a recollection. If their main concern is their sex lives, chastity is foolishness. If their main belief is that happiness is in amassing great wealth, then simplicity is difficult to understand. If their core personal dignity lies in popularity, then humility is rubbish. There are times when we are torn between our earthly wants and loftier ideals.
The myth tells us that in her search for Eros, Psyche reached the temple of Venus who made her a slave. Eventually, with Eros’ assistance she became immortal. The soul then, when purified by suffering, attains happiness.
Likewise, when we are faced by the most challenging and trying of times, when all that we have amassed and all our achievements cannot save us from a terminal illness, death, or the bar exams, our souls are purified. We begin to see the limits of physical life, and end realizing what is beyond our earthly treasures.
But the pneuma or the Spirit teaches as Jesus taught with authority. It tells us to give up all that we have for another, inspire us to empty ourselves and die --- to let go of our earthly possession --- in order to have new life. This cannot be taught by any other than one who knows God’s inmost secret. We know that it is true. Those who have given their lives totally are those who are remembered and spoken of --- even on earth.
1 Cor 2, 10-16 Psyche and the Pneuma
There many things about our real self which only our very depths keep and know. Our secrets, the real reason about the things we do, and our most intimate desires belong to these inmost realm. These are things we keep to ourselves, or share to the closest and most trusted of friends. Even then, there are certain things we know other people cannot fully grasp and understand --- no matter how we explain it, or how long they have been our companions.
St. Paul said that it is the same thing with God. The one who knows the very depths of God is God’s spirit. And therefore, a person led by the Spirit is one who can understand spiritual things. For St. Paul, this is the person who is a pneumatikoi, a person who has the pneuma or the Spirit. These are the people who are very sensitive to the workings of the Spirit in our lives, to the stirrings in their hearts.
On the other hand, there are people who are not sensitive to the Spirit. Rather, they are too aware of their earthly desires. In Greek, the psyche is called, the “soul” (not the way we understand it now). The “soul” to them is that which gives life: thus every creature with life, like a plant, a dog, a bird, a human being has in its depths a “soul” -- the principle of life.
This is seen in the Greek mythology of Psyche, who fell in love with Eros. She was the most beautiful daughter of a king, and her beauty was Venus’ object of jealousy. Ordering her son, Eros to make her fall in love with the ugliest of creatures, Eros instead fell in love with her and accompanied her during the night, only to leave at the beginning of day. Curious about who her companion was, Psyche lit a lamp and fell in love with the most beautiful god. But the hot oil that dropped on Eros shoulder made him flee from her.
Thus, a person who lives only with the psyche will only understand the matters of earthly desires. To these persons, spiritual activities are mere foolishness. They will not understand the reason why we have to pray or to go on a recollection. If their main concern is their sex lives, chastity is foolishness. If their main belief is that happiness is in amassing great wealth, then simplicity is difficult to understand. If their core personal dignity lies in popularity, then humility is rubbish. There are times when we are torn between our earthly wants and loftier ideals.
The myth tells us that in her search for Eros, Psyche reached the temple of Venus who made her a slave. Eventually, with Eros’ assistance she became immortal. The soul then, when purified by suffering, attains happiness.
Likewise, when we are faced by the most challenging and trying of times, when all that we have amassed and all our achievements cannot save us from a terminal illness, death, or the bar exams, our souls are purified. We begin to see the limits of physical life, and end realizing what is beyond our earthly treasures.
But the pneuma or the Spirit teaches as Jesus taught with authority. It tells us to give up all that we have for another, inspire us to empty ourselves and die --- to let go of our earthly possession --- in order to have new life. This cannot be taught by any other than one who knows God’s inmost secret. We know that it is true. Those who have given their lives totally are those who are remembered and spoken of --- even on earth.
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