27 November 2008 Thursday of the 34th Week in Ordinary Time
Revelations 18, 1-9; Psalm 100; Luke 21, 20-28
The readings of the day announced the fall of two great cities: the Fall of Babylon and the Fall of Jerusalem. The Gospel of Luke announced the fall of Jerusalem --- Though Luke was writing after it had already been seized by the Romans in 70 AD. In the first reading from Revelation, the great city of Babylon represented imperial Rome. Thus, this was the message of the reading: oppression caused by Rome’s emperors such as Caligula, Claudius, Nero, Vespasian, Titus and Domitian would eventually end. Rome would eventually be defeated.
Both cases were encouragements for the faithful followers of Jesus not to be discouraged or to be afraid, even if it entailed martyrdom and persecution from the forces of evil. Jesus promised spiritual protection for all those who endured suffering for His sake. In these two readings, the faithful were asked to flee the cities so that they will not be destroyed or entangled in its sins. The faithful was encouraged to remain in the faith because eventually evil will not be victorious.
There is a great lesson we can learn from the readings today: we can trust the Lord that He will end the evils of our world. Take for example those who work for social justice. The situation of graft and corruption in our country can frustrate and weaken the faith of those who fight against unjust people and structures. The culture of injustice is like a great beast that is impossible to defeat. The tendency is to be resigned and to be absorbed by it. Jesus, nevertheless, tells us to continue the struggle for peace and equality. We may not see its total eradication in our life time, but we can hope for that time.
Take another example. Many Christians would rather choose acts of charity that entails less involvement. Not that they are bad, but they are not good enough. When one donates, like a yearly rummage sale for the poor or a Christmas gift-giving, it may help alleviate the suffering of the poor for a day or two, but it would never solve the issue of poverty. To help in the eradication of destitution would entail a greater involvement that does not promise too much hope. Jesus, nonetheless, tells us to continue helping the poor. We may not witness its solution, but we can hope for that time.
In our personal lives, there are people who find “persecuting” us a pastime. These people pester us at home, work or organizations. They destroy our moods. They bully us. But Jesus reminds us that while we assert and confront them, there is a time when they would realize that they are the ones who need help.
The readings remind us of two things. In the midst of great persecution, we have to be pro-active. We refuse to be resigned to the pervading culture of death. We do not believe that evil will prevail. In addition, we should not allow the pervading culture to ruin whatever hope that’s left.
Not an Everlasting Beauty
25 November 2008 Tuesday of the 34th Week in Ordinary Time
Luke 21, 5-19 Not an Everlasting Beauty
The Gospel today tells us that Jesus was teaching in the temple, His rightful place. In this episode, Jesus made his final appearance before ‘predicting’ the destruction of the Temple. He brings his disciples out of the Temple so that they would have a good view of its beauty. For the Jews, the Temple was a symbol of security and divine protection. Some believe that its foundations were sturdy enough. But the first Temple of Solomon built in 960 BC was destroyed by the Babylonians in 587 BC. During the time of Ezra, the second Temple was completed in 516 BC. It was renovated by Herod the Great in 20 BC. Jesus taught in this renovated 2nd Temple, only to be destroyed later by the Romans in 70 AD. Many scholars agree that the Gospel of Luke was written after the destruction of the Temple. The support is that Luke used Mark’s Gospel. And Mark’s Gospel was written around the Destruction of the Temple of Jerusalem. And so, Luke wrote this passage with the knowledge of this event after the fact.
The passage is eschatological; it is about the end of days. It is said that the end will be marked by disasters like earthquakes and wars. In the midst of fears and catastrophes, people become vulnerable to many false prophets. Think for example, the Y2K bug as a prediction of the end at the turn of the millennium. All computers will return to year 0. But nothing happened. When we are afraid, we tend to believe anything --- sadly, even the most outrageous and plain stupid. But the fact remains: disasters happen regularly in our lives. There is no prediction about what day or time the end will be. The Book of Revelation was written for the Christians persecuted by Rome, and not a symbolic code that tells us of specific people and events.
There are things that do not last. We could be attached to things and events of interest. We could be obsessed with the people we are attracted with. We are seduced by physical beauty as the Jews thought that the beauty of the Temple will last forever. There is always an end; like the Fall of Jerusalem. And the end is inevitable. If we are conscious about the end, then we would know what are the things we could not bring to the grave. Conversely, we would know who are the people we want to love without end.
If we keep the fact that our physical lives would end, then there are things we would do before it comes. First, we would take good care of our bodies. Every time we eat unhealthily, we contribute to our death and how we are to die. Second, we would do what is worthwhile. With the time that remains, we would rather enjoy the things we like best, spend the time with people who matter and contribute our talents or resources for the good of others. Tradition has it that we should build good memories for people to remember us by. Sometimes it requires a cataclysm to shake our consciousness that some things do not last; on the other hand, some things remain forever.
If we forget that we are finite, you can almost be predict disaster.
Luke 21, 5-19 Not an Everlasting Beauty
The Gospel today tells us that Jesus was teaching in the temple, His rightful place. In this episode, Jesus made his final appearance before ‘predicting’ the destruction of the Temple. He brings his disciples out of the Temple so that they would have a good view of its beauty. For the Jews, the Temple was a symbol of security and divine protection. Some believe that its foundations were sturdy enough. But the first Temple of Solomon built in 960 BC was destroyed by the Babylonians in 587 BC. During the time of Ezra, the second Temple was completed in 516 BC. It was renovated by Herod the Great in 20 BC. Jesus taught in this renovated 2nd Temple, only to be destroyed later by the Romans in 70 AD. Many scholars agree that the Gospel of Luke was written after the destruction of the Temple. The support is that Luke used Mark’s Gospel. And Mark’s Gospel was written around the Destruction of the Temple of Jerusalem. And so, Luke wrote this passage with the knowledge of this event after the fact.
The passage is eschatological; it is about the end of days. It is said that the end will be marked by disasters like earthquakes and wars. In the midst of fears and catastrophes, people become vulnerable to many false prophets. Think for example, the Y2K bug as a prediction of the end at the turn of the millennium. All computers will return to year 0. But nothing happened. When we are afraid, we tend to believe anything --- sadly, even the most outrageous and plain stupid. But the fact remains: disasters happen regularly in our lives. There is no prediction about what day or time the end will be. The Book of Revelation was written for the Christians persecuted by Rome, and not a symbolic code that tells us of specific people and events.
There are things that do not last. We could be attached to things and events of interest. We could be obsessed with the people we are attracted with. We are seduced by physical beauty as the Jews thought that the beauty of the Temple will last forever. There is always an end; like the Fall of Jerusalem. And the end is inevitable. If we are conscious about the end, then we would know what are the things we could not bring to the grave. Conversely, we would know who are the people we want to love without end.
If we keep the fact that our physical lives would end, then there are things we would do before it comes. First, we would take good care of our bodies. Every time we eat unhealthily, we contribute to our death and how we are to die. Second, we would do what is worthwhile. With the time that remains, we would rather enjoy the things we like best, spend the time with people who matter and contribute our talents or resources for the good of others. Tradition has it that we should build good memories for people to remember us by. Sometimes it requires a cataclysm to shake our consciousness that some things do not last; on the other hand, some things remain forever.
If we forget that we are finite, you can almost be predict disaster.
Christ the King
23 November 2008 Solemnity of Our Lord Jesus Christ the King
Ezekiel 34, 11-17; Psalm 23, 1-6; 1 Cor 15, 20-28; Matthew 25, 31-36
The Solemnity of Christ the King is celebrated at the last Sunday of the Liturgical Year. In the past, it was celebrated with pomp and pageantry. But today, many churches celebrate this solemnity with simplicity and subtlety that the importance of this feast is superseded by the excitement of the Christmas Season. Culture contributes to downplay the feast: in the Philippines, we are not a monarchial society and thus the image of a king does not resonate to many Filipinos. A “king” here denotes someone who is authoritative, autocratic, and power-hungry, almost a tyrannical ruler. A king here may have an attitude problem. Some priests, for example, are called “kings” -- “ang pari ay hari” (the priest is king) --- but the meaning is negative. Thus, the “king” here does not command respect and reverence as kings in Thailand and other monarchial states. It is more a dictatorship than a leadership.
What is the meaning of a king in the true Christian spirit? We can glean its meaning through the readings today. Except for the second reading, the image of a king is a shepherd. The image of a shepherd in ancient times became a popular image of kingship because evoked personal and pastoral care. The shepherd knew every single sheep in a herd, which our common eyes could not distinguish. He tended each sheep, protected them from harm, and looked out for them when they venture outside of the herd. The same thing with kings: a good king was someone who devoted his time to his individual constituents and at the same time, involved himself in general welfare.
The Gospel today reminds us that we are to be like shepherds in our exercise of leadership. The model is Jesus. By emulating the examples of Jesus, we acknowledge Jesus as King in our lives. It also means that we are willing to have Him as the prime example of our lifestyle. He is the model of service. The good deeds are feeding the hungry, offering hospitality to the homeless, clothing the naked, comforting the sick, and visiting the imprisoned. It is a called a relationship of identity. We identify ourselves with Jesus.
Of course, there are other ways to be good depending on who we are dealing with. Parenting is shepherding your family. Private or government practice involves personal care as well as concern for the general welfare of the people in the company and in the country. Organizational leadership carries the same type of leadership.
Finally, the Solemnity of Christ the King includes an eschatological meaning. Eschatology is a part of theology that is concerned with the end, whether death, judgment of the final destiny of the soul and all of humankind. Eskhatos in Greek means ‘last’. It is that last part of our Creed: we believe in “life everlasting”. The feast reminds us that the good that we do today will be acknowledged in the final judgment. It is the good that we do that would merit everlasting life.
Meaning is discovered in the perspective of forever. It is difficult to be good. Often it entails some form of pain and suffering. To be good requires a self-giving, a certain dying to our needs and desires. When we take good care of people we love, we suffer a lot. But the end of days, the eschatological aspect of our faith, tells us that God will not forget our sacrifices. Those who have performed good deeds ‘to the least of my brothers and sisters’ will merit eternal life. We remember Jesus as the second reading reminds us. Death comes before the Resurrection. The good thing is that the last say in our lives is not our suffering, but our triumph.
Ezekiel 34, 11-17; Psalm 23, 1-6; 1 Cor 15, 20-28; Matthew 25, 31-36
The Solemnity of Christ the King is celebrated at the last Sunday of the Liturgical Year. In the past, it was celebrated with pomp and pageantry. But today, many churches celebrate this solemnity with simplicity and subtlety that the importance of this feast is superseded by the excitement of the Christmas Season. Culture contributes to downplay the feast: in the Philippines, we are not a monarchial society and thus the image of a king does not resonate to many Filipinos. A “king” here denotes someone who is authoritative, autocratic, and power-hungry, almost a tyrannical ruler. A king here may have an attitude problem. Some priests, for example, are called “kings” -- “ang pari ay hari” (the priest is king) --- but the meaning is negative. Thus, the “king” here does not command respect and reverence as kings in Thailand and other monarchial states. It is more a dictatorship than a leadership.
What is the meaning of a king in the true Christian spirit? We can glean its meaning through the readings today. Except for the second reading, the image of a king is a shepherd. The image of a shepherd in ancient times became a popular image of kingship because evoked personal and pastoral care. The shepherd knew every single sheep in a herd, which our common eyes could not distinguish. He tended each sheep, protected them from harm, and looked out for them when they venture outside of the herd. The same thing with kings: a good king was someone who devoted his time to his individual constituents and at the same time, involved himself in general welfare.
The Gospel today reminds us that we are to be like shepherds in our exercise of leadership. The model is Jesus. By emulating the examples of Jesus, we acknowledge Jesus as King in our lives. It also means that we are willing to have Him as the prime example of our lifestyle. He is the model of service. The good deeds are feeding the hungry, offering hospitality to the homeless, clothing the naked, comforting the sick, and visiting the imprisoned. It is a called a relationship of identity. We identify ourselves with Jesus.
Of course, there are other ways to be good depending on who we are dealing with. Parenting is shepherding your family. Private or government practice involves personal care as well as concern for the general welfare of the people in the company and in the country. Organizational leadership carries the same type of leadership.
Finally, the Solemnity of Christ the King includes an eschatological meaning. Eschatology is a part of theology that is concerned with the end, whether death, judgment of the final destiny of the soul and all of humankind. Eskhatos in Greek means ‘last’. It is that last part of our Creed: we believe in “life everlasting”. The feast reminds us that the good that we do today will be acknowledged in the final judgment. It is the good that we do that would merit everlasting life.
Meaning is discovered in the perspective of forever. It is difficult to be good. Often it entails some form of pain and suffering. To be good requires a self-giving, a certain dying to our needs and desires. When we take good care of people we love, we suffer a lot. But the end of days, the eschatological aspect of our faith, tells us that God will not forget our sacrifices. Those who have performed good deeds ‘to the least of my brothers and sisters’ will merit eternal life. We remember Jesus as the second reading reminds us. Death comes before the Resurrection. The good thing is that the last say in our lives is not our suffering, but our triumph.
Preaching In Contemporary Time
21 November 2008 Presentation of the Blessed Virgin Mary
Revelation 10, 8-11; Luke 19, 45-48 Teaching
In the Gospel, Jesus now arrives in Jerusalem and cleanses the Temple. All four Gospels mentioned this incident: Jesus drove out “those who were selling things.” If we take some of the stories of the four Gospels, many of the merchandise were needed in Temple worship. There were money changers since the currency from different places were different. They were like our present-day money exchange booths. Naturally, businesses would sprout around the temple; the way vendors and little tiangges would bloom around pilgrimage churches.
The cleansing of the temple is a preparation for the true teacher to take his seat in the place intended for him. Jesus readies himself and made the Temple as the center of his preaching. Jesus took his place as the authoritative teacher of the Temple. He taught in the temple during the day, and before He retired, he prayed on the Mount of Olives.
What can we learn from the Gospel? We are missioned to preach the Gospel. In the first reading from Revelation, John, the seer, was asked to “prophesy once again about many peoples, nations, tongues, and kings.” In baptism, we were given the responsibility of a prophet. Prophets promote change due to their messages and actions.
But prophets take their inspiration from prayer. It is in prayer that they encounter God. Unless they pray, they would not know what to preach. Thus in ancient times, prophets were regarded in society; they promoted change through their messages and actions. Just as Jesus retired and prayed in the Mount of Olives, we too should get our strengths needed in our daily lives from prayer; we should form our character according to how we know God well.
How do we know God? By reading, meditating and praying using Scripture. By contemplating the life of Jesus, the Son Himself. Mary, whose presentation in the temple is celebrated today, preached in the different form: her life itself bears witness to the Christian message.
Revelation 10, 8-11; Luke 19, 45-48 Teaching
In the Gospel, Jesus now arrives in Jerusalem and cleanses the Temple. All four Gospels mentioned this incident: Jesus drove out “those who were selling things.” If we take some of the stories of the four Gospels, many of the merchandise were needed in Temple worship. There were money changers since the currency from different places were different. They were like our present-day money exchange booths. Naturally, businesses would sprout around the temple; the way vendors and little tiangges would bloom around pilgrimage churches.
The cleansing of the temple is a preparation for the true teacher to take his seat in the place intended for him. Jesus readies himself and made the Temple as the center of his preaching. Jesus took his place as the authoritative teacher of the Temple. He taught in the temple during the day, and before He retired, he prayed on the Mount of Olives.
What can we learn from the Gospel? We are missioned to preach the Gospel. In the first reading from Revelation, John, the seer, was asked to “prophesy once again about many peoples, nations, tongues, and kings.” In baptism, we were given the responsibility of a prophet. Prophets promote change due to their messages and actions.
But prophets take their inspiration from prayer. It is in prayer that they encounter God. Unless they pray, they would not know what to preach. Thus in ancient times, prophets were regarded in society; they promoted change through their messages and actions. Just as Jesus retired and prayed in the Mount of Olives, we too should get our strengths needed in our daily lives from prayer; we should form our character according to how we know God well.
How do we know God? By reading, meditating and praying using Scripture. By contemplating the life of Jesus, the Son Himself. Mary, whose presentation in the temple is celebrated today, preached in the different form: her life itself bears witness to the Christian message.
The Meaning of the Book of Revelation
20 November 2008 Thursday of the 33rd Week in Ordinary Time
Revelation 5, 1-10; Psalm 149; Luke 19, 41-44
We continue our reflection on Revelation, the first reading. In yesterday’s reading (Rev 4, 6-11), we’ve seen how symbols are used in the book of Revelation. Put together, the message was the praise and glory of God. Today, we will see God’s plan of salvation in symbolic language.
Why symbolic language? In the past years, there has been an interest in the book of Revelation, despite the book being strange. I guess, the interest comes from a misunderstanding of the book: they thought that the book of Revelation with all its symbols are a code that predicts real events and exact people that would lead to the end of the world. The problem is this: it is not. If one reads it this way, then we miss out the spiritual meaning of the book. I believe, if we have to appreciate Revelation, we have to see the spiritual message of the book.
The book of Revelation (Greek, Apocalypse) is a type of writing familiar to the Jewish and Christians during that time. The book of Daniel is apocalyptic as Revelation. Both have a background of war and persecution. When Daniel wrote the book, the Syrian ruler of Palestine, Antiochus, was forcing people to renounce Judaism. Whoever did not were killed. We date Revelation during the time of the emperor Domitian who was assassinated (96 AD). It was a time of Christian persecution. They were martyred because they refused emperor worship. The author of the book (traditionally it was associated with John the Evangelist, but another John on the island of Patmos) used symbolic language so that they would not be caught. It is difficult to criticized the oppressing government. Thus all of these apocalyptic book come from people oppressed by imperial power. In order to the criticize the political power, they used symbols ranging from Ancient Eastern myth to Greek mythology which only people familiar to the long tradition and history are very familiar with. Symbols were used also to protect the authors. Daniel was a wise man in the Babylonian court. Baruch was a scribe during the Babylonian Exile. Thus in the Revelation, the author used the evils of Babylon to refer to the evils of the Roman empire. Thus the book of Revelation is an encouragement to those who are in danger of martyrdom. It is the faithful who share the victory of Christ’s death, who overcome evil. The sufferings of people for the sake of righteousness are acknowledged by God.
In the first reading, the prophet Ezekiel had a vision (Ezekiel 2, 9-10) of being shown a scroll with writings front ad back and written, “Lamentation... and woe.” The scroll was opened for Ezekiel to see. In Revelation, there is a slight change. The scroll now is had seven seals, reminiscent of Daniel in which the prophet was asked to seal the scroll until the final days” (Daniel 12,4). In the reading, the sealed scroll is being opened by the Lamb. The opening of the scroll now marks that the final stages can now begin. The only one who can open the seal is the Lion of Judah (image from the book of Ezra, 1 Ezra 11, 36-46) or the Lamb of David which refers to the Messiah. The Lion/Lamb speaks against Rome, the imperial beasts. The victory of the Lion/Lamb is in His death and resurrection. At the end of the passage, the heavenly choir sings praises with a new song, creating a new people of God.
Because of this spiritual message, the book of Revelation speaks to us today. Our newspapers are filled with stories of oppression in various forms. People are suffering because of corruption, famine and war. Revelation warns Christians against being silent and apathetic in the presence of injustice. It tells us to stand to what we believe. It tells us that we have to speak up even if entails suffering from it. It tells us that if there is something that is inconsistent and opposing of our beliefs, we should not be afraid to air out our opposition. In other words, it is part of Christian faith to be witness to its truth.
Revelation 5, 1-10; Psalm 149; Luke 19, 41-44
We continue our reflection on Revelation, the first reading. In yesterday’s reading (Rev 4, 6-11), we’ve seen how symbols are used in the book of Revelation. Put together, the message was the praise and glory of God. Today, we will see God’s plan of salvation in symbolic language.
Why symbolic language? In the past years, there has been an interest in the book of Revelation, despite the book being strange. I guess, the interest comes from a misunderstanding of the book: they thought that the book of Revelation with all its symbols are a code that predicts real events and exact people that would lead to the end of the world. The problem is this: it is not. If one reads it this way, then we miss out the spiritual meaning of the book. I believe, if we have to appreciate Revelation, we have to see the spiritual message of the book.
The book of Revelation (Greek, Apocalypse) is a type of writing familiar to the Jewish and Christians during that time. The book of Daniel is apocalyptic as Revelation. Both have a background of war and persecution. When Daniel wrote the book, the Syrian ruler of Palestine, Antiochus, was forcing people to renounce Judaism. Whoever did not were killed. We date Revelation during the time of the emperor Domitian who was assassinated (96 AD). It was a time of Christian persecution. They were martyred because they refused emperor worship. The author of the book (traditionally it was associated with John the Evangelist, but another John on the island of Patmos) used symbolic language so that they would not be caught. It is difficult to criticized the oppressing government. Thus all of these apocalyptic book come from people oppressed by imperial power. In order to the criticize the political power, they used symbols ranging from Ancient Eastern myth to Greek mythology which only people familiar to the long tradition and history are very familiar with. Symbols were used also to protect the authors. Daniel was a wise man in the Babylonian court. Baruch was a scribe during the Babylonian Exile. Thus in the Revelation, the author used the evils of Babylon to refer to the evils of the Roman empire. Thus the book of Revelation is an encouragement to those who are in danger of martyrdom. It is the faithful who share the victory of Christ’s death, who overcome evil. The sufferings of people for the sake of righteousness are acknowledged by God.
In the first reading, the prophet Ezekiel had a vision (Ezekiel 2, 9-10) of being shown a scroll with writings front ad back and written, “Lamentation... and woe.” The scroll was opened for Ezekiel to see. In Revelation, there is a slight change. The scroll now is had seven seals, reminiscent of Daniel in which the prophet was asked to seal the scroll until the final days” (Daniel 12,4). In the reading, the sealed scroll is being opened by the Lamb. The opening of the scroll now marks that the final stages can now begin. The only one who can open the seal is the Lion of Judah (image from the book of Ezra, 1 Ezra 11, 36-46) or the Lamb of David which refers to the Messiah. The Lion/Lamb speaks against Rome, the imperial beasts. The victory of the Lion/Lamb is in His death and resurrection. At the end of the passage, the heavenly choir sings praises with a new song, creating a new people of God.
Because of this spiritual message, the book of Revelation speaks to us today. Our newspapers are filled with stories of oppression in various forms. People are suffering because of corruption, famine and war. Revelation warns Christians against being silent and apathetic in the presence of injustice. It tells us to stand to what we believe. It tells us that we have to speak up even if entails suffering from it. It tells us that if there is something that is inconsistent and opposing of our beliefs, we should not be afraid to air out our opposition. In other words, it is part of Christian faith to be witness to its truth.
The Zodiac and Revelations
19 November 2008 Wednesday of the 33rd Week in Ordinary Time
Revelations 4, 1-11; Psalm 150; Luke 19, 11-28
Many of us find signs and symbols like horoscopes amusing. We don’t put our faith in it, but we enjoy the ‘classification’ because it somehow gives us a certain handle in understanding people. Many do find some descriptions of the Zodiac or the animals in the Chinese calendar true to one’s personality. For example, I am a Scorpio, born in the Year of the Monkey. Some descriptions of Scorpions are true according to my present self-knowledge (though I know the description of others also applies to me). Today, we hear some of these signs in Revelations.
The first reading tell us of four heavenly creatures. In the book of Ezekiel, the prophet finds himself in a great storm with gushing winds. Within the storm, Ezekiel saw the throne of God being drawn by four creatures. Each creature had four faces: man, lion, ox and eagle. Revelation assigned one face to each of the bearers of the throne. They took the image from the Babylonian signs of the Zodiac. The ox is Taurus, an earth sign. The lion, Leo, is a fire sign. The man is Scorpio since scorpions are drawn with a human face, a water sign. The eagle symbolized air, the fourth element. It also serves as a sign of sovereignty over the whole Roman empire.
The Christians assigned each symbol to the four evangelists at a later date and have become objects of art especially in iconography: Matthew is symbolized by a man; Mark by a lion; Luke by a bull; and John by an eagle. However, there has been a time that these symbols were set aside because there was a tendency to attribute it to astrology.
If we summarize these symbols, it means that God is sovereign over all the elements of the cosmos (earth, fire, water, air) and over the signs of the zodiac. God is Supreme!
Furthermore, the vision in Revelations changes wherein all the creatures of heaven sing the Divine Praises, the three-fold “Holy, Holy, Holy”. And therefore we are brought to the meaning of the whole passage: God is Creator and Lord of all that exists! Heaven and earth praise and glorify Him.
How do we apply this in our lives? We can easily apply the message of Revelation in worship. In the liturgy, we sing the Sanctus (Holy, Holy, Holy). When we sing the Sanctus, we join the angels and the saints in glorifying and praising God. In liturgy, when we sing, we offer our acclamations (meaning: shouts of praise such as the Gospel alleluia, Sanctus, Memorial Acclamation and the Great Amen) as an image of the worship of God in heaven. It is said that every time we sing them, we, on earth should feel that we are one with every one in heaven in glorifying God!
When we are done with our worship, we are asked to continue glorifying God through our talents, works and lives. The Gospel is the Parable of the Talents. When we use our talents well, we mirror the greatness of the Creator. Our artistic talents mirrors the beauty of God. Our service is an image of the love of God for His creatures. Our kindness reflects the gentleness and mercy of God. This is what it means when we glorify God --- every thing that we do should mirror the greatness, beauty, and love of God. Our works should sing of His praises!
Revelations 4, 1-11; Psalm 150; Luke 19, 11-28
Many of us find signs and symbols like horoscopes amusing. We don’t put our faith in it, but we enjoy the ‘classification’ because it somehow gives us a certain handle in understanding people. Many do find some descriptions of the Zodiac or the animals in the Chinese calendar true to one’s personality. For example, I am a Scorpio, born in the Year of the Monkey. Some descriptions of Scorpions are true according to my present self-knowledge (though I know the description of others also applies to me). Today, we hear some of these signs in Revelations.
The first reading tell us of four heavenly creatures. In the book of Ezekiel, the prophet finds himself in a great storm with gushing winds. Within the storm, Ezekiel saw the throne of God being drawn by four creatures. Each creature had four faces: man, lion, ox and eagle. Revelation assigned one face to each of the bearers of the throne. They took the image from the Babylonian signs of the Zodiac. The ox is Taurus, an earth sign. The lion, Leo, is a fire sign. The man is Scorpio since scorpions are drawn with a human face, a water sign. The eagle symbolized air, the fourth element. It also serves as a sign of sovereignty over the whole Roman empire.
The Christians assigned each symbol to the four evangelists at a later date and have become objects of art especially in iconography: Matthew is symbolized by a man; Mark by a lion; Luke by a bull; and John by an eagle. However, there has been a time that these symbols were set aside because there was a tendency to attribute it to astrology.
If we summarize these symbols, it means that God is sovereign over all the elements of the cosmos (earth, fire, water, air) and over the signs of the zodiac. God is Supreme!
Furthermore, the vision in Revelations changes wherein all the creatures of heaven sing the Divine Praises, the three-fold “Holy, Holy, Holy”. And therefore we are brought to the meaning of the whole passage: God is Creator and Lord of all that exists! Heaven and earth praise and glorify Him.
How do we apply this in our lives? We can easily apply the message of Revelation in worship. In the liturgy, we sing the Sanctus (Holy, Holy, Holy). When we sing the Sanctus, we join the angels and the saints in glorifying and praising God. In liturgy, when we sing, we offer our acclamations (meaning: shouts of praise such as the Gospel alleluia, Sanctus, Memorial Acclamation and the Great Amen) as an image of the worship of God in heaven. It is said that every time we sing them, we, on earth should feel that we are one with every one in heaven in glorifying God!
When we are done with our worship, we are asked to continue glorifying God through our talents, works and lives. The Gospel is the Parable of the Talents. When we use our talents well, we mirror the greatness of the Creator. Our artistic talents mirrors the beauty of God. Our service is an image of the love of God for His creatures. Our kindness reflects the gentleness and mercy of God. This is what it means when we glorify God --- every thing that we do should mirror the greatness, beauty, and love of God. Our works should sing of His praises!
Being Lukewarm
18 November 2008 Tuesday of the 33rd Week in Ordinary Time
Rev 3, 1-22; Psalm 15; Luke 19, 1-10 Being Lukewarm
In the first reading from Revelation, two cities are mentioned: Sardis and Laodicea. Both of these cities were in the earthquake belt. Sardis had been rebuilt after it was devastated by an earthquake in 17 BC. It was a port for wools that was why there is an allusion that the victors will wear white.
Laodicea was at the east of Ephesus. Its water supply was lukewarm, that was why the reading talked about lukewarmness as an imagery. The water came from hot springs and thus arrived at the city lukewarm. Since Laodicea was prosperous with a bank, a clothing industry like Sardis and a medical school which specializes on eye diseases, the letter to Laodicea warned people that their prosperity endangered their faith.
Since Revelation is a very symbolic book (thus, cannot be interpreted literally), let us use the images for our present day purpose. First, the image of being in an earthquake belt. I live where the Marikina faultline is. And my hometown is literally on the slope of Mayon Volcano (Camalig, Albay is one of the closest towns to the famous volcano). We are not just in an earthquake zone, but we are practically in the Pacific ring of fire. We are hit by an average of 22 typhoons a year. People who are at the mercy of nature, naturally develops resiliency. You cannot just let things be: you have to think ways and means to survive, consider alternative ways to rise up from the disaster. You have to know what values are important to you. I remember my mother telling us when I was in high school, “Whatever happens, whether we eat dried fish or scrimp on certain things, we (my parents) will give you the best education.”
Second, the image of being lukewarm. Lukewarm water is neither hot nor cold. Neither here nor there. In the midst of difficulties and disasters in our lives, we cannot be apathetic. We cannot just let things go as it is. We cannot just be swayed by the wind. We have to be principled and strong. We have to be either hot or cold. Not in between. We have to know what are important --- like education --- so that we can prioritize our needs. I believe apathy and indifference are reasons why our country is going down the drain.
Third, the danger of prosperity. The Gospel today is about Zacchaeus, a chief tax collector and a very wealthy man. Because of his small stature, he climbed a sycamore tree to see Jesus. And when he came to know Jesus, he cannot just be apathetic and lukewarm. So he had to make a decision --- which he carried out. He gave his belongings to the poor and repaid those whom he cheated.
Prosperity has a way of keeping our hearts cold. Like the people of Laodicea and Zaccheaus, we can be so attached to our wealth and our lifestyle that we become oblivious of the suffering. Often our donations to charity are palliative to our guilt. But notice a donation does not entail the donor to suffer or be inconvenienced.
Faith should be like fire. People with real faith stand to their beliefs. And their hearts are always on fire. On the other hand, people whose heart are cold can be easier dealt with: at least we know where they stand.
It is more difficult to convert those who are volatile and unprincipled. Simple: have you ever invited someone to dinner and you asked where he or she wants to eat, and the reply you get is, “Wherever”? It is easier if the person says no to this restaurant: at least one option is out. These people never realize that by being sure where to eat is a great favor --- especially if you’re the one treating them to dinner.
Rev 3, 1-22; Psalm 15; Luke 19, 1-10 Being Lukewarm
In the first reading from Revelation, two cities are mentioned: Sardis and Laodicea. Both of these cities were in the earthquake belt. Sardis had been rebuilt after it was devastated by an earthquake in 17 BC. It was a port for wools that was why there is an allusion that the victors will wear white.
Laodicea was at the east of Ephesus. Its water supply was lukewarm, that was why the reading talked about lukewarmness as an imagery. The water came from hot springs and thus arrived at the city lukewarm. Since Laodicea was prosperous with a bank, a clothing industry like Sardis and a medical school which specializes on eye diseases, the letter to Laodicea warned people that their prosperity endangered their faith.
Since Revelation is a very symbolic book (thus, cannot be interpreted literally), let us use the images for our present day purpose. First, the image of being in an earthquake belt. I live where the Marikina faultline is. And my hometown is literally on the slope of Mayon Volcano (Camalig, Albay is one of the closest towns to the famous volcano). We are not just in an earthquake zone, but we are practically in the Pacific ring of fire. We are hit by an average of 22 typhoons a year. People who are at the mercy of nature, naturally develops resiliency. You cannot just let things be: you have to think ways and means to survive, consider alternative ways to rise up from the disaster. You have to know what values are important to you. I remember my mother telling us when I was in high school, “Whatever happens, whether we eat dried fish or scrimp on certain things, we (my parents) will give you the best education.”
Second, the image of being lukewarm. Lukewarm water is neither hot nor cold. Neither here nor there. In the midst of difficulties and disasters in our lives, we cannot be apathetic. We cannot just let things go as it is. We cannot just be swayed by the wind. We have to be principled and strong. We have to be either hot or cold. Not in between. We have to know what are important --- like education --- so that we can prioritize our needs. I believe apathy and indifference are reasons why our country is going down the drain.
Third, the danger of prosperity. The Gospel today is about Zacchaeus, a chief tax collector and a very wealthy man. Because of his small stature, he climbed a sycamore tree to see Jesus. And when he came to know Jesus, he cannot just be apathetic and lukewarm. So he had to make a decision --- which he carried out. He gave his belongings to the poor and repaid those whom he cheated.
Prosperity has a way of keeping our hearts cold. Like the people of Laodicea and Zaccheaus, we can be so attached to our wealth and our lifestyle that we become oblivious of the suffering. Often our donations to charity are palliative to our guilt. But notice a donation does not entail the donor to suffer or be inconvenienced.
Faith should be like fire. People with real faith stand to their beliefs. And their hearts are always on fire. On the other hand, people whose heart are cold can be easier dealt with: at least we know where they stand.
It is more difficult to convert those who are volatile and unprincipled. Simple: have you ever invited someone to dinner and you asked where he or she wants to eat, and the reply you get is, “Wherever”? It is easier if the person says no to this restaurant: at least one option is out. These people never realize that by being sure where to eat is a great favor --- especially if you’re the one treating them to dinner.
Pieces of God's Heart
17 November 2008 Monday of the 33rd Week in Ordinary Time
Luke 18, 35-43 Pieces of God's Heart
The Gospel is about the cure of the blind man. The beggar’s name was given by Mark the Evangelist. His name is Bartimeaus. In this incident, the disciples try to keep an “insignificant person” from bothering Jesus. But the Gospel reminds many of us as we journey with the Lord, that we might overlook the needs of the powerless.
There is nothing wrong with being ambitious. In fact, we have to know what we want in our life. We have to be sure of our dreams. We should be clear about our goals. It is not wrong to dream big for our future and our families. However, the Gospel reminds us not to trample anyone we meet along the way, to use people to achieve our goals, or to overlook ‘insignificant persons’ as we climb the ladder and progress in our journey. The good thing about Jesus is that He is able to attend to the needs of the many Bartimaeuses in His time.
Second, Jesus asks Bartimaeus specifically what he wants. And Bartimaeus answered that he would like to regain his sight. His answer is pretty obvious: a blind man would naturally want to see. But Jesus asked anyway. Questions clarify what we want. For example: Where do you want to eat? The answer clarifies the venue that is most desired among all other restaurants available.
To articulate our desires is important in its fulfillment. Maybe Jesus knew what he wanted (since Bartimaeus was blind). God may know our deepest needs. But it needs to be put into words. Not because it is God’s need (He knows), but it is appropriate for people with flesh and bones. St. Ignatius of Loyola teaches those who use the Spiritual Exercises to begin prayer by telling the Lord what grace they need. He had this insight from his experience. As a soldier, he experienced amidst desires of fame and glory, the indwelling of the Spirit at work in his heart. He engaged his deep desires with prayer using the Scriptures. When all of his desires were brought into prayer, he was able to personally connect with God. This brought inner transformation which eventually gave him inner direction for his desires.
The same thing with relationships. Our relationships with our friends become personal and unique because of this intermingling of our desires and the relationship. There are things that needed to be articulated into words, so that meaning is clear. Our actions often are vague or could have levels of meaning, and this contributes to confusion --- unless you say what you mean precisely. However, there are things that are ambiguous, so we bring them to the table for discussion. When we talk about the issue, what we really want to say becomes clearer because we were able to explain it, and in turn, our friend is able to listen and re-articulate it. Only then that we know that our friends were in the same page as ours.
Underneath our desires is our yearning for God. Our desire to belong makes us realize that we yearn for community and friendship. And we yearn to belong to someone forever. Our desire for forgiveness is a desire for wholeness. As Bartimaeus articulated, “I want to see.” The yearning directs us to what is important in our lives. God has planted desires in our hearts, because desires direct us to Him. St. Augustine said that our hearts are restless until it rests in God.
However, it is also true the other way around: it is God who yearns for us as St. Ignatius said. To me it is like this: our hearts are pieces of God’s heart. Not that God needs us, but His heart cannot be at peace unless the pieces find their places back in His.
Luke 18, 35-43 Pieces of God's Heart
The Gospel is about the cure of the blind man. The beggar’s name was given by Mark the Evangelist. His name is Bartimeaus. In this incident, the disciples try to keep an “insignificant person” from bothering Jesus. But the Gospel reminds many of us as we journey with the Lord, that we might overlook the needs of the powerless.
There is nothing wrong with being ambitious. In fact, we have to know what we want in our life. We have to be sure of our dreams. We should be clear about our goals. It is not wrong to dream big for our future and our families. However, the Gospel reminds us not to trample anyone we meet along the way, to use people to achieve our goals, or to overlook ‘insignificant persons’ as we climb the ladder and progress in our journey. The good thing about Jesus is that He is able to attend to the needs of the many Bartimaeuses in His time.
Second, Jesus asks Bartimaeus specifically what he wants. And Bartimaeus answered that he would like to regain his sight. His answer is pretty obvious: a blind man would naturally want to see. But Jesus asked anyway. Questions clarify what we want. For example: Where do you want to eat? The answer clarifies the venue that is most desired among all other restaurants available.
To articulate our desires is important in its fulfillment. Maybe Jesus knew what he wanted (since Bartimaeus was blind). God may know our deepest needs. But it needs to be put into words. Not because it is God’s need (He knows), but it is appropriate for people with flesh and bones. St. Ignatius of Loyola teaches those who use the Spiritual Exercises to begin prayer by telling the Lord what grace they need. He had this insight from his experience. As a soldier, he experienced amidst desires of fame and glory, the indwelling of the Spirit at work in his heart. He engaged his deep desires with prayer using the Scriptures. When all of his desires were brought into prayer, he was able to personally connect with God. This brought inner transformation which eventually gave him inner direction for his desires.
The same thing with relationships. Our relationships with our friends become personal and unique because of this intermingling of our desires and the relationship. There are things that needed to be articulated into words, so that meaning is clear. Our actions often are vague or could have levels of meaning, and this contributes to confusion --- unless you say what you mean precisely. However, there are things that are ambiguous, so we bring them to the table for discussion. When we talk about the issue, what we really want to say becomes clearer because we were able to explain it, and in turn, our friend is able to listen and re-articulate it. Only then that we know that our friends were in the same page as ours.
Underneath our desires is our yearning for God. Our desire to belong makes us realize that we yearn for community and friendship. And we yearn to belong to someone forever. Our desire for forgiveness is a desire for wholeness. As Bartimaeus articulated, “I want to see.” The yearning directs us to what is important in our lives. God has planted desires in our hearts, because desires direct us to Him. St. Augustine said that our hearts are restless until it rests in God.
However, it is also true the other way around: it is God who yearns for us as St. Ignatius said. To me it is like this: our hearts are pieces of God’s heart. Not that God needs us, but His heart cannot be at peace unless the pieces find their places back in His.
Want to be Gifted?
16 November 2008 33rd Sunday in Ordinary Time
Prov 31, 10-31; Psalm 128, 1-5; 1 Thess 5, 1-6; Matthew 25, 14-21
The readings today deal with things of value. In the first reading, the skills of a good wife are to be proclaimed, praised and rewarded at the city gates. In the second reading, our vigilance and fear of the Lord become important in our preparation for the last days. And finally, the Gospel teaches us about talents.
During the time of Jesus, the talent was a monetary unit. One talent was a large sum of money, though we could not yet determine exactly the equivalent in modern times. They said that one talent was roughly the weight of one person, around 60 kilograms of gold or silver. Nevertheless, the smallest value of a talent was several thousands of denarii (singular: denarius). And a denarius was usually the amount of a day’s work. In other words, a talent had a value of many years of work by an ordinary person.
In the Parable of the Talents, the master left different amounts of talents to his servants before his journey. Upon his return, he demanded for a full account from his servants. The first servant to whom he gave five, was able to double the amount to ten. The second whom he gave two, produced four. The last servant, however, returned the same amount. The master called him, “wicked and lazy”. And so he ordered that the one talent he had be taken away from him and given to the servant who produced ten because everyone who had much, would be given more. And to those who had little, even the little would be taken away.
Let me explain. It is now safe to translate talents into modern and common usage: referring to our gifts, skills or abilities. We know many people who are gifted. They are such because they have discovered their talents and pursued them with diligence. Their interest in the fields of sports and the arts, for example, can be traced to their childhood. And from then on, they strive to learn more about their curiosity, eventually, mastering their abilities. For example, a musician’s excellent performance is a product of years of hard labor. A dancer’s superb artistic movement has been a result of regular practice. A basketball player does not become a professional overnight. We develop our talents incrementally and regularly, with or without the ‘inspiration’ --- or whenever ‘I feel like it!’ From the definition of the monetary value of a talent: it takes years of hard work!
The multiplication of talents is easily understood from experience. When we pursue a skill that we have, we eventually discover more talents. All it takes is an open heart and a certain amount of risk-taking. A musician who begins playing classical pieces eventually ventures into other musical genres. A dancer who began ballet classes eventually finds jazz or ballroom dancing easy. A basketball fanatic often finds other sports as interesting. A person who finds cross-stitching a hobby may find other crafts just as engrossing. In other words, the Lord gives us innate gifts. Progress is up to us. And thus, to those who have more, more will be given. The good news is that the more we gain ground, progress gains speed.
But to the person who is lazy in developing their talents, they lose whatever they have initially. If they don’t practice, their skill eventually degrades. The quality of their performance becomes shabby. Their level regresses. They don’t gain ground nor move forward.
Therefore, the point of the readings today is this: Diligence in carrying out one’s responsibility is essential for more important tasks in the future. Persons who can double the amount of talents given to them can take greater responsibilities.
So take this advice: if you want to sing well, there is no other way than to sing and sing and sing. If you want to be gifted, begin with the little that you have. It is unfortunate that many of us wait for the right moment with the greatest inspiration before we embark on skills-building. I tell you: there are more days when there is none.
Prov 31, 10-31; Psalm 128, 1-5; 1 Thess 5, 1-6; Matthew 25, 14-21
The readings today deal with things of value. In the first reading, the skills of a good wife are to be proclaimed, praised and rewarded at the city gates. In the second reading, our vigilance and fear of the Lord become important in our preparation for the last days. And finally, the Gospel teaches us about talents.
During the time of Jesus, the talent was a monetary unit. One talent was a large sum of money, though we could not yet determine exactly the equivalent in modern times. They said that one talent was roughly the weight of one person, around 60 kilograms of gold or silver. Nevertheless, the smallest value of a talent was several thousands of denarii (singular: denarius). And a denarius was usually the amount of a day’s work. In other words, a talent had a value of many years of work by an ordinary person.
In the Parable of the Talents, the master left different amounts of talents to his servants before his journey. Upon his return, he demanded for a full account from his servants. The first servant to whom he gave five, was able to double the amount to ten. The second whom he gave two, produced four. The last servant, however, returned the same amount. The master called him, “wicked and lazy”. And so he ordered that the one talent he had be taken away from him and given to the servant who produced ten because everyone who had much, would be given more. And to those who had little, even the little would be taken away.
Let me explain. It is now safe to translate talents into modern and common usage: referring to our gifts, skills or abilities. We know many people who are gifted. They are such because they have discovered their talents and pursued them with diligence. Their interest in the fields of sports and the arts, for example, can be traced to their childhood. And from then on, they strive to learn more about their curiosity, eventually, mastering their abilities. For example, a musician’s excellent performance is a product of years of hard labor. A dancer’s superb artistic movement has been a result of regular practice. A basketball player does not become a professional overnight. We develop our talents incrementally and regularly, with or without the ‘inspiration’ --- or whenever ‘I feel like it!’ From the definition of the monetary value of a talent: it takes years of hard work!
The multiplication of talents is easily understood from experience. When we pursue a skill that we have, we eventually discover more talents. All it takes is an open heart and a certain amount of risk-taking. A musician who begins playing classical pieces eventually ventures into other musical genres. A dancer who began ballet classes eventually finds jazz or ballroom dancing easy. A basketball fanatic often finds other sports as interesting. A person who finds cross-stitching a hobby may find other crafts just as engrossing. In other words, the Lord gives us innate gifts. Progress is up to us. And thus, to those who have more, more will be given. The good news is that the more we gain ground, progress gains speed.
But to the person who is lazy in developing their talents, they lose whatever they have initially. If they don’t practice, their skill eventually degrades. The quality of their performance becomes shabby. Their level regresses. They don’t gain ground nor move forward.
Therefore, the point of the readings today is this: Diligence in carrying out one’s responsibility is essential for more important tasks in the future. Persons who can double the amount of talents given to them can take greater responsibilities.
So take this advice: if you want to sing well, there is no other way than to sing and sing and sing. If you want to be gifted, begin with the little that you have. It is unfortunate that many of us wait for the right moment with the greatest inspiration before we embark on skills-building. I tell you: there are more days when there is none.
A New Order
13 November 2008 Thursday of the 32nd Week in Ordinary Time
Philemon 7-20: A New Order
There are secular conventions and laws. For example, there is a specific behavior expected of an employee when he or she deals with the boss. This is our present social order. But as Christians, there are times when we are asked to go beyond these conventions. This is the main point especially in the first reading today: There is a new order in the Kingdom of God. Or there is a new relationship in God’s kingdom.
Philemon is the master of a slave named Onesimus. Onesimus run away from Philemon’s household. He now receives a letter from Paul. Paul is now making his request on behalf of Onesimus, whom he converted to Christianity. Eventually, he has been very close to him, even referring to him, not as a slave, but a son. However, social conventions has it that a slave is a possession of his master. And it was proper for Paul to write him.
And so, Paul requests Philemon to take Onesimus back, but not just as a slave but also a beloved fellow Christian, a status that is more important than the social order. Paul says that he has an apostolic right to command Philemon to do what he wants; but he would rather make his request out of love.
Philemon is known for his love and faith for the Lord and his fellow Christians. At the beginning of Paul’s letter, he was praised by Paul telling the small community gathered in private homes that he was a model Christian. At that time, they were quite a few in number. They worshipped not in a big church, but in households.
It is interesting to note Paul’s style. Onesimus means “useful” in Greek. And so Paul plays upon the word, “useful”. Paul wrote to Philemon that Onesimus was useless to Philemon before he ran away. When he became a Christian, Onesimus has been true to his name. He was useful to Paul especially in his imprisonment. Now Paul requests Philemon to become a ‘useful’ Christian by receiving Onesimus back in Christian love.
The secular order dictates that a runaway slave deserves severe punishment. The new order in Christ requests a new way of treating not just a fellow Christian, but a person.
Fast forward: Though some scholars disagree, there is a belief that he was the same, Onesimus consecrated a bishop by one of the Apostles. He took the ecclesiastical throne in Ephesus, after Timothy. During the persecution of Emperors Domitian and Trajan, Onesimus was imprisoned in Rome and martyred by stoning. Together with the Eastern Orthodox Church and the Lutheran Church (Missouri Synod), we consider him a saint. We celebrate his memorial on February.
It is safe then that when we operate under this new relationship, we change people’s lives. Love unleashes our enormous capacity to be useful.
Philemon 7-20: A New Order
There are secular conventions and laws. For example, there is a specific behavior expected of an employee when he or she deals with the boss. This is our present social order. But as Christians, there are times when we are asked to go beyond these conventions. This is the main point especially in the first reading today: There is a new order in the Kingdom of God. Or there is a new relationship in God’s kingdom.
Philemon is the master of a slave named Onesimus. Onesimus run away from Philemon’s household. He now receives a letter from Paul. Paul is now making his request on behalf of Onesimus, whom he converted to Christianity. Eventually, he has been very close to him, even referring to him, not as a slave, but a son. However, social conventions has it that a slave is a possession of his master. And it was proper for Paul to write him.
And so, Paul requests Philemon to take Onesimus back, but not just as a slave but also a beloved fellow Christian, a status that is more important than the social order. Paul says that he has an apostolic right to command Philemon to do what he wants; but he would rather make his request out of love.
Philemon is known for his love and faith for the Lord and his fellow Christians. At the beginning of Paul’s letter, he was praised by Paul telling the small community gathered in private homes that he was a model Christian. At that time, they were quite a few in number. They worshipped not in a big church, but in households.
It is interesting to note Paul’s style. Onesimus means “useful” in Greek. And so Paul plays upon the word, “useful”. Paul wrote to Philemon that Onesimus was useless to Philemon before he ran away. When he became a Christian, Onesimus has been true to his name. He was useful to Paul especially in his imprisonment. Now Paul requests Philemon to become a ‘useful’ Christian by receiving Onesimus back in Christian love.
The secular order dictates that a runaway slave deserves severe punishment. The new order in Christ requests a new way of treating not just a fellow Christian, but a person.
Fast forward: Though some scholars disagree, there is a belief that he was the same, Onesimus consecrated a bishop by one of the Apostles. He took the ecclesiastical throne in Ephesus, after Timothy. During the persecution of Emperors Domitian and Trajan, Onesimus was imprisoned in Rome and martyred by stoning. Together with the Eastern Orthodox Church and the Lutheran Church (Missouri Synod), we consider him a saint. We celebrate his memorial on February.
It is safe then that when we operate under this new relationship, we change people’s lives. Love unleashes our enormous capacity to be useful.
Gratitude as a Christian Virtue and Behavior
12 November 2008. Memorial of St. Josaphat
Luke 17, 11-19 Gratitude as a Christian Virtue and Behavior
At the beginning of the second semester of school year 2008-2009, the readings today are timely and appropriate. We find in the Gospel one leper returning to Jesus to pay his gratitude to Him.
The image of the grateful person who returns to give thanks is very important. The images of the readings articulate one of our deepest desires: we would appreciate any show of gratitude from the people whom we serve and love. We wish our children would come and tell us, “Thank you, mom! Thank you, dad!” We wish our friends would remember what we have done for them. We wish that our co-workers would stop for a minute to thank us for taking their job when they were absent. We may find it a little awkward to say this, but it is true: we want to be appreciated. In fact, a word or a note of thanks can make our day.
St. Ignatius of Loyola said that the most abominable sin is ingratitude. He said that the foundation of our relationship with God should arise from a deep and sincere recognition of His gifts to us. Therefore, even God would appreciate gratitude.
We live in a culture of ingratitude. We always wanted to get something out of everything we do, and if possible, to get more than what we deserve. A high grade for something we did not work for. Recognition for something we have little contribution. Wrecking the environment is an act of ungratefulness. We take from those who have really worked for it the appreciation they earned. Naturally, the ungrateful person becomes selfish and self-absorbed.
I believe, on the other hand, we need to develop a culture of gratitude and appreciation. A grateful person builds the morale of others. In his overflowing appreciation of having been given gifts which he or she is not worthy, a grateful person naturally shares the gifts to others. A grateful person becomes generous and will not count the cost of service. The person will not ask, “What can I get from this?” but will say, “How can I contribute?” The person then becomes loving and other-oriented; most of all, the person forms communities.
In order to be grateful persons, we need to develop a habit of recognizing God’s goodness. In his book, Pscho Cybernetics, Dr. Maxwell Maltz said that we need 21 days to form a habit. Thus, we need 21 days to create or to cease to form a habit. To be a grateful person, we can follow these steps from St. Ignatius of Loyola.
The first thing is to express gratitude for the experiences and encounters during the day that have been pleasant and meaningful, whether they seem very trivial or ordinary. We can thank the Lord for the morning, the smell of food or the taste of breakfast, the kind words from someone, the lesson we learn in class or the nice shower after a hard day’s work.
Second, we express gratitude for the larger gifts such as our faith, life, talents, abilities, important friendships and relationships. We recall the strengths we have in a time of difficulty, the intelligence we showed in an exam, our sense of humor when everyone else is sad.
It is therefore appropriate that we begin the second semester with a grateful heart. And perhaps, begin to spend the following days with a new habit of appreciation. At least for the Philippines today, there are more than 21 days to renew our hearts before Christmas.
Luke 17, 11-19 Gratitude as a Christian Virtue and Behavior
At the beginning of the second semester of school year 2008-2009, the readings today are timely and appropriate. We find in the Gospel one leper returning to Jesus to pay his gratitude to Him.
The image of the grateful person who returns to give thanks is very important. The images of the readings articulate one of our deepest desires: we would appreciate any show of gratitude from the people whom we serve and love. We wish our children would come and tell us, “Thank you, mom! Thank you, dad!” We wish our friends would remember what we have done for them. We wish that our co-workers would stop for a minute to thank us for taking their job when they were absent. We may find it a little awkward to say this, but it is true: we want to be appreciated. In fact, a word or a note of thanks can make our day.
St. Ignatius of Loyola said that the most abominable sin is ingratitude. He said that the foundation of our relationship with God should arise from a deep and sincere recognition of His gifts to us. Therefore, even God would appreciate gratitude.
We live in a culture of ingratitude. We always wanted to get something out of everything we do, and if possible, to get more than what we deserve. A high grade for something we did not work for. Recognition for something we have little contribution. Wrecking the environment is an act of ungratefulness. We take from those who have really worked for it the appreciation they earned. Naturally, the ungrateful person becomes selfish and self-absorbed.
I believe, on the other hand, we need to develop a culture of gratitude and appreciation. A grateful person builds the morale of others. In his overflowing appreciation of having been given gifts which he or she is not worthy, a grateful person naturally shares the gifts to others. A grateful person becomes generous and will not count the cost of service. The person will not ask, “What can I get from this?” but will say, “How can I contribute?” The person then becomes loving and other-oriented; most of all, the person forms communities.
In order to be grateful persons, we need to develop a habit of recognizing God’s goodness. In his book, Pscho Cybernetics, Dr. Maxwell Maltz said that we need 21 days to form a habit. Thus, we need 21 days to create or to cease to form a habit. To be a grateful person, we can follow these steps from St. Ignatius of Loyola.
The first thing is to express gratitude for the experiences and encounters during the day that have been pleasant and meaningful, whether they seem very trivial or ordinary. We can thank the Lord for the morning, the smell of food or the taste of breakfast, the kind words from someone, the lesson we learn in class or the nice shower after a hard day’s work.
Second, we express gratitude for the larger gifts such as our faith, life, talents, abilities, important friendships and relationships. We recall the strengths we have in a time of difficulty, the intelligence we showed in an exam, our sense of humor when everyone else is sad.
It is therefore appropriate that we begin the second semester with a grateful heart. And perhaps, begin to spend the following days with a new habit of appreciation. At least for the Philippines today, there are more than 21 days to renew our hearts before Christmas.
The Public Face of Christian Life
11 November 2008 Memorial of St. Martin of Tours
Titus 2, 1-14; Psalm 37; Luke 17, 7-10
The first reading is concerned with our domestic life and its ‘public face’. It is a list of virtues and vices. The list is addressed to recognizable social groups such as older men and women, young men and women. They are all called to become good family examples: self-controlled, steadfast and loving. The list of virtues are pretty obvious, but its focus is on the witnessing value the new religion must have in society. Could Christians be good parents and raise honorable families? Would Christians be upright citizens. Verse 5 confirms this: if families are authentically Christian, then “the Word of God may be not be discredited.”
An apology is a reasoned argument or writing in justification of something, like a theory or a religious doctrine. It denotes a formal defense against an accusation about the authenticity of a teaching. In the first reading, the underlying reason for the list of virtues and the exhortation to become good examples in society is this: The best apology the Church had for its new doctrine was the integrity, decency, and morality of the lives of its converts. The result of a correct understanding of God is one’s exemplary moral lives. We could tell one’s faith by one’s behavior: You shall know them by their very fruits (Matthew 7, 16).
Our faith teaches us that we have been saved from ‘lawlessness’ and cleansed from sin. So that we become more eager to do what is right and just. Our salvation then is a radical change of life. It is a change from sin to a life of grace. Grace is a life in the Spirit. With grace, we have been empowered by God’s spirit so that we would be able to live a life of integrity and uprightness. Growth is a process. As we move in our lives and make decisions that make us grow into decent human beings, we are taught and trained by God. St. Ignatius describes his spiritual ‘training’ (v. 12) like “a schoolboy” being taught by God.
How does God train you to become a holy person? How do you learn the virtues of God from your experiences? Sometimes our most hurting experiences teach us to live uprightly. Sometimes our happiest moments confirm what values are important to us. Have you learned from all of your experiences? Or have you ignored these experiences that at an advanced age you still remain immature?
Titus 2, 1-14; Psalm 37; Luke 17, 7-10
The first reading is concerned with our domestic life and its ‘public face’. It is a list of virtues and vices. The list is addressed to recognizable social groups such as older men and women, young men and women. They are all called to become good family examples: self-controlled, steadfast and loving. The list of virtues are pretty obvious, but its focus is on the witnessing value the new religion must have in society. Could Christians be good parents and raise honorable families? Would Christians be upright citizens. Verse 5 confirms this: if families are authentically Christian, then “the Word of God may be not be discredited.”
An apology is a reasoned argument or writing in justification of something, like a theory or a religious doctrine. It denotes a formal defense against an accusation about the authenticity of a teaching. In the first reading, the underlying reason for the list of virtues and the exhortation to become good examples in society is this: The best apology the Church had for its new doctrine was the integrity, decency, and morality of the lives of its converts. The result of a correct understanding of God is one’s exemplary moral lives. We could tell one’s faith by one’s behavior: You shall know them by their very fruits (Matthew 7, 16).
Our faith teaches us that we have been saved from ‘lawlessness’ and cleansed from sin. So that we become more eager to do what is right and just. Our salvation then is a radical change of life. It is a change from sin to a life of grace. Grace is a life in the Spirit. With grace, we have been empowered by God’s spirit so that we would be able to live a life of integrity and uprightness. Growth is a process. As we move in our lives and make decisions that make us grow into decent human beings, we are taught and trained by God. St. Ignatius describes his spiritual ‘training’ (v. 12) like “a schoolboy” being taught by God.
How does God train you to become a holy person? How do you learn the virtues of God from your experiences? Sometimes our most hurting experiences teach us to live uprightly. Sometimes our happiest moments confirm what values are important to us. Have you learned from all of your experiences? Or have you ignored these experiences that at an advanced age you still remain immature?
Why the Lateran Basilica?
9 November 2008 Feast of the Dedication of the Lateran Basilica in Rome
Ezekiel 14, 1-12; Psalm 46; 1 Cor 3, 9-17; John 3, 13-22
The Temple Purification in the Gospel is a transformation story. To many Jews, the Temple was the center of worship. It was the site of God’s presence and a visible sign of God’s faithfulness. But this physical structure was destroyed and rebuilt many times in history. Finally, the Roman army of Emperor Titus ruined the Temple in AD 70. Its destruction crushed the spirit of the Jews. However, to many Christians, the impact of the loss of the Temple was softened. The center of God’s presence was not any more a physical structure, but the risen Body of Christ. St. Paul explained in the second reading that our “body is the temple of the Holy Spirit” (1 Cor 6,19). Thus, each person was now the temple of the Holy Spirit, indeed a visible sign of God’s presence in the world. You can imagine that each person you see is a ‘walking temple’. It means that whenever people gather together in prayer, with or without a physical structure, the presence of God is there. Jesus said, “where two or three are gathered in my name, there I am in their midst” (Matthew 18, 20). It is from this new understanding of the temple, that Christians begin to build churches around the world. It is no longer an obligation to visit the central temple, as the Temple of Jerusalem, as a requisite in faith life.
The Basilica of St. John Lateran whose dedication we celebrate today holds the title of ecumenical mother church (mother church of the whole inhabited world) among Catholics. It is the oldest church and ranks first as the Cathedral of Rome. Therefore the Lateran Basilica is above all other churches in the Roman Catholic Church, even above St. Peter’s Basilica in the Vatican. The Basilica is the cathedral of the Pope, the Bishop of Rome, therefore his ecclesiastical seat.
Why do we particularly celebrate the dedication of this physical church? An inscription on the facade dedicates the Lateran Basilica as the Archbasilica of the Most Holy Savior, for all other cathedrals, churches, chapels, and all places of worship are dedicated to Christ Himself (Mary and the names of the saints on whom many churches are named, are patron saints). Therefore, we celebrate its dedication because it reminds us that as Roman Catholics, we are always in communion with each other because of the Pope and because we profess only one faith in Christ. And so wherever we are, wherever we build a church, it is always in communion and in one spirit with the Church of Rome. We recognize the Pope as the successor of Peter.
How do we apply this in our faith life today? In November, we celebrate the Feast of All Saints. We already know that saints here does not only mean those who have been publicly proclaimed as people who led holy lives. The saints also include our loved ones who too, though not proclaimed, have been holy in their lives. Physical churches such as our parish churches and chapels help people live holy lives by fostering communion, both of the living and those who have passed away.
Let me summarize. First, communio sancti: we are in communion with each other in the Spirit. We are, as St. Paul said, the temples of the Holy Spirit. Second, communio sacramentum: communion with God is mediated in the life of the Spirit, in holy things such as our physical churches and the holy things we use in our worship. For example, we have the Word of God in a book called the bible; we have the sacraments that foster closeness; and we have our organizational structure that fosters participation. Finally, communio sanctorum fidelium: the communion of the holy people of God. We are in communion with each other because we have a shared life, an active ordered participation. When we attend Sunday mass, we remember that all other Catholics are worshipping together with us. Our local churches do not function independently. There is mutual concern and sharing and there is communication and dialogue among ourselves. In all these, we share a common mission.
When we celebrate the Dedication of the Lateran Basilica, we celebrate communion. We pray that we will always think as the Church thinks, and love as Christ loves His Church.
Ezekiel 14, 1-12; Psalm 46; 1 Cor 3, 9-17; John 3, 13-22
The Temple Purification in the Gospel is a transformation story. To many Jews, the Temple was the center of worship. It was the site of God’s presence and a visible sign of God’s faithfulness. But this physical structure was destroyed and rebuilt many times in history. Finally, the Roman army of Emperor Titus ruined the Temple in AD 70. Its destruction crushed the spirit of the Jews. However, to many Christians, the impact of the loss of the Temple was softened. The center of God’s presence was not any more a physical structure, but the risen Body of Christ. St. Paul explained in the second reading that our “body is the temple of the Holy Spirit” (1 Cor 6,19). Thus, each person was now the temple of the Holy Spirit, indeed a visible sign of God’s presence in the world. You can imagine that each person you see is a ‘walking temple’. It means that whenever people gather together in prayer, with or without a physical structure, the presence of God is there. Jesus said, “where two or three are gathered in my name, there I am in their midst” (Matthew 18, 20). It is from this new understanding of the temple, that Christians begin to build churches around the world. It is no longer an obligation to visit the central temple, as the Temple of Jerusalem, as a requisite in faith life.
The Basilica of St. John Lateran whose dedication we celebrate today holds the title of ecumenical mother church (mother church of the whole inhabited world) among Catholics. It is the oldest church and ranks first as the Cathedral of Rome. Therefore the Lateran Basilica is above all other churches in the Roman Catholic Church, even above St. Peter’s Basilica in the Vatican. The Basilica is the cathedral of the Pope, the Bishop of Rome, therefore his ecclesiastical seat.
Why do we particularly celebrate the dedication of this physical church? An inscription on the facade dedicates the Lateran Basilica as the Archbasilica of the Most Holy Savior, for all other cathedrals, churches, chapels, and all places of worship are dedicated to Christ Himself (Mary and the names of the saints on whom many churches are named, are patron saints). Therefore, we celebrate its dedication because it reminds us that as Roman Catholics, we are always in communion with each other because of the Pope and because we profess only one faith in Christ. And so wherever we are, wherever we build a church, it is always in communion and in one spirit with the Church of Rome. We recognize the Pope as the successor of Peter.
How do we apply this in our faith life today? In November, we celebrate the Feast of All Saints. We already know that saints here does not only mean those who have been publicly proclaimed as people who led holy lives. The saints also include our loved ones who too, though not proclaimed, have been holy in their lives. Physical churches such as our parish churches and chapels help people live holy lives by fostering communion, both of the living and those who have passed away.
Let me summarize. First, communio sancti: we are in communion with each other in the Spirit. We are, as St. Paul said, the temples of the Holy Spirit. Second, communio sacramentum: communion with God is mediated in the life of the Spirit, in holy things such as our physical churches and the holy things we use in our worship. For example, we have the Word of God in a book called the bible; we have the sacraments that foster closeness; and we have our organizational structure that fosters participation. Finally, communio sanctorum fidelium: the communion of the holy people of God. We are in communion with each other because we have a shared life, an active ordered participation. When we attend Sunday mass, we remember that all other Catholics are worshipping together with us. Our local churches do not function independently. There is mutual concern and sharing and there is communication and dialogue among ourselves. In all these, we share a common mission.
When we celebrate the Dedication of the Lateran Basilica, we celebrate communion. We pray that we will always think as the Church thinks, and love as Christ loves His Church.
Does Jesus encourage Dishonesty?
7 November 2008 Friday of the 31st Week in Ordinary Time
Phil 3, 3:17 - 4,1; Psalm 122; Luke 16, 1-8
The Gospel today is about one of the most intriguing parables of Jesus. It is about the dishonest steward whom the master praised for his corruption. Does Jesus encourage dishonesty? In the parable, the master discovered that his servant was squandering his property. He then expelled the servant. Faced without work, the servant knew that he wouldn’t get a similar job. He couldn’t do manual labor nor beg since these were too humiliating for him. So while he was still steward, he used the remaining time to position himself by making friends with those who owe the master. His strategy was to reduce the debt of each debtor: to one who owed 100 measures of olive oil, he made it 50, while to another who owed 100 measures of wheat, he made it 80. He hoped that these debtors would remember.
Scholars have a theory. They said that stewards were paid from the interests in loans. The steward must have charged exorbitantly, and what he actually reduced from the debtors were his extra charge. Thus the steward was seen as reforming his life and doing an act of justice.
However, Jesus ended with an appeal to the “children of the light”. This I think is the point: If the dishonest steward was creative in his dishonesty, why can’t the “children of the light” be as creative in doing good? If the wily servant was enterprising in his corruption, why can’t good people be as enterprising in their goodness?
Concretely, how many ways do we know to hurt the people we love? There are many ways to skin a cat. The thesaurus has different ways: we can ignore them, damage their reputation, bruise their egos, use words that sting, upset them, jeopardize their future, sabotage their plans, abuse and incapacitate them, etc. We have concocted many strategies to seek revenge.
But see what means do we know about being good? Often we do the tried and tested: donations, dole-outs, contributions. We are stuck to the old ways because we know that they are safe. There is no threat of failure. The good ways are not as broad as the strategies of the corrupt.
I believe we Christians in a world that is already wily and corrupt should be as wily and creative in our goodness. We might begin to be imaginative and enterprising this Christmas with our gifts and our activities. After all, the Christmas story was pure artistic genius!
Phil 3, 3:17 - 4,1; Psalm 122; Luke 16, 1-8
The Gospel today is about one of the most intriguing parables of Jesus. It is about the dishonest steward whom the master praised for his corruption. Does Jesus encourage dishonesty? In the parable, the master discovered that his servant was squandering his property. He then expelled the servant. Faced without work, the servant knew that he wouldn’t get a similar job. He couldn’t do manual labor nor beg since these were too humiliating for him. So while he was still steward, he used the remaining time to position himself by making friends with those who owe the master. His strategy was to reduce the debt of each debtor: to one who owed 100 measures of olive oil, he made it 50, while to another who owed 100 measures of wheat, he made it 80. He hoped that these debtors would remember.
Scholars have a theory. They said that stewards were paid from the interests in loans. The steward must have charged exorbitantly, and what he actually reduced from the debtors were his extra charge. Thus the steward was seen as reforming his life and doing an act of justice.
However, Jesus ended with an appeal to the “children of the light”. This I think is the point: If the dishonest steward was creative in his dishonesty, why can’t the “children of the light” be as creative in doing good? If the wily servant was enterprising in his corruption, why can’t good people be as enterprising in their goodness?
Concretely, how many ways do we know to hurt the people we love? There are many ways to skin a cat. The thesaurus has different ways: we can ignore them, damage their reputation, bruise their egos, use words that sting, upset them, jeopardize their future, sabotage their plans, abuse and incapacitate them, etc. We have concocted many strategies to seek revenge.
But see what means do we know about being good? Often we do the tried and tested: donations, dole-outs, contributions. We are stuck to the old ways because we know that they are safe. There is no threat of failure. The good ways are not as broad as the strategies of the corrupt.
I believe we Christians in a world that is already wily and corrupt should be as wily and creative in our goodness. We might begin to be imaginative and enterprising this Christmas with our gifts and our activities. After all, the Christmas story was pure artistic genius!
Lost and Found
6 November 2008 Thursday of the 31st Week in Ordinary Time
Phil 3, 3-8; Psalm 105; Luke 15, 1-10 Lost and Found
The two parables are bound together by the theme of joy over finding what was lost. The faithful shepherd left the ninety-nine sheep and looked for the lost one. The woman who lost one of her ten drachmas (Greek silver coins), turned her house upside down to search it. Perhaps, many scholars would say, the coins were part of her dowry, thus she must have placed some sentimental value on the coins. And when both woman and shepherd found what was lost, they celebrated with the community. The joy was too much to bear personally, so they have to share it to their friends.
The parables are fantastic. If you read closely and reflect, we wouldn’t do what the shepherd and the woman did. It is beyond the boundaries of reason and good business. Why would you leave the 99 sheep in the desert, vulnerable to wolves, and look for the one lost sheep? You are endangering the majority. Why would you turn everything in the house for just one coin?
But the parable’s extravagant point is very attractive that we are led to agree: the individual concern is lavish and high-priced. For such love to that one individual sheep, the shepherd has put all the rest of the flock at risk. For the woman who placed a ‘greater value’ on the coin, she was willing to endure the discomfort and inconvenience of putting every single furniture back again.
We are drawn to this particular kind of love. It has been depicted by many romance books and films. It is a love that is heroic, almost unreasonable in its sacrifice. The parable then draws us to see as God sees and to feel as God feels. His love for us is indeed extravagant, almost foolish. Why would God suffer for mere creatures as us? We can argue: are the ninety-nine sheep and the nine coins not important? I guess, they are important. The point though is not that.
The focus is God’s love who seeks us out. God does not need us. God does not have to do it. But, still He decided to search for us. He rejoices when He finds those who are lost.
Often, we think when we find ourselves lost in the world, undecided over what course to take, confused about our lives, we think it is only ourselves who can clarify what seems to be murky. But the more we grope for answers and explanations, the more we become perplexed. It is like a child lost in the grocery store. The child must have looked for his mother among the stacks of goods, but the more he ventures deep into the shelves, the more he goes further.
For example, we would like to be certain that the choices we are about to make is the right one for us. Like the child in the grocery store, we could gather information about each of the options. This is important for correct discernment. But the bad news is this: there is no assurance which among the multiple options is the right one for us. In other words, there is no clear and certain answer to the question: How would I know if I made the right choice? No one knows the future; no one can predict the future. If we could, we do not need to choose.
The course of action is simple: JUST DO IT. Just choose which among the options is likely to be right, using known objective data and the knowledge about ourselves. But the choosing can be bearable when we are assured that no matter what, we have Someone who holds us dear. This is the experience of being found. We are assured by the embrace of the One who finds us. Remember the parable is about the initiative of the shepherd who looks for the sheep. Not the sheep, finding its master.
Phil 3, 3-8; Psalm 105; Luke 15, 1-10 Lost and Found
The two parables are bound together by the theme of joy over finding what was lost. The faithful shepherd left the ninety-nine sheep and looked for the lost one. The woman who lost one of her ten drachmas (Greek silver coins), turned her house upside down to search it. Perhaps, many scholars would say, the coins were part of her dowry, thus she must have placed some sentimental value on the coins. And when both woman and shepherd found what was lost, they celebrated with the community. The joy was too much to bear personally, so they have to share it to their friends.
The parables are fantastic. If you read closely and reflect, we wouldn’t do what the shepherd and the woman did. It is beyond the boundaries of reason and good business. Why would you leave the 99 sheep in the desert, vulnerable to wolves, and look for the one lost sheep? You are endangering the majority. Why would you turn everything in the house for just one coin?
But the parable’s extravagant point is very attractive that we are led to agree: the individual concern is lavish and high-priced. For such love to that one individual sheep, the shepherd has put all the rest of the flock at risk. For the woman who placed a ‘greater value’ on the coin, she was willing to endure the discomfort and inconvenience of putting every single furniture back again.
We are drawn to this particular kind of love. It has been depicted by many romance books and films. It is a love that is heroic, almost unreasonable in its sacrifice. The parable then draws us to see as God sees and to feel as God feels. His love for us is indeed extravagant, almost foolish. Why would God suffer for mere creatures as us? We can argue: are the ninety-nine sheep and the nine coins not important? I guess, they are important. The point though is not that.
The focus is God’s love who seeks us out. God does not need us. God does not have to do it. But, still He decided to search for us. He rejoices when He finds those who are lost.
Often, we think when we find ourselves lost in the world, undecided over what course to take, confused about our lives, we think it is only ourselves who can clarify what seems to be murky. But the more we grope for answers and explanations, the more we become perplexed. It is like a child lost in the grocery store. The child must have looked for his mother among the stacks of goods, but the more he ventures deep into the shelves, the more he goes further.
For example, we would like to be certain that the choices we are about to make is the right one for us. Like the child in the grocery store, we could gather information about each of the options. This is important for correct discernment. But the bad news is this: there is no assurance which among the multiple options is the right one for us. In other words, there is no clear and certain answer to the question: How would I know if I made the right choice? No one knows the future; no one can predict the future. If we could, we do not need to choose.
The course of action is simple: JUST DO IT. Just choose which among the options is likely to be right, using known objective data and the knowledge about ourselves. But the choosing can be bearable when we are assured that no matter what, we have Someone who holds us dear. This is the experience of being found. We are assured by the embrace of the One who finds us. Remember the parable is about the initiative of the shepherd who looks for the sheep. Not the sheep, finding its master.
When found, we find ourselves at peace. For people who finally found themselves in a vocation or in a profession, they mark the occasion with a commitment ceremony like religious or private vows or marriage. They call their families and friends to rejoice and celebrate with them. Hundreds of years ago, Jesus said that the shepherd and the woman celebrated discovery. And those who were found began a new life.
Excuses, Excuses
4 November 2008 Tuesday of the 31st Week in Ordinary Time
Phil 2, 5-11; Psalm 22; Luke 14, 15-24 Excuses
The parable of Jesus in the Gospel today is about a man who prepared a great dinner for everyone. During the time of Jesus, one does not prepare a great banquet without sending the invitations beforehand. So to those who were invited, they were already notified prior to the dinner; however, they changed their plans when the summons at the time of the dinner came.
The excuses of the guests may be legitimate. During Jesus’ time, a man may be excused from military service to take care of a new house or field. It is also legitimate when a man has been recently betrothed or married (Deut 20, 5-7). But, what made the host furious is their being inconsiderate; they did not inform the host before the summons. They did not take seriously the hospitality of the host.
It is possible that what is good can distract us from God. We can be too engrossed and attached to our businesses (like a field), a new possession (like oxen and cattle), an activity or a personal concern that we do not have time for God. We miss our prayers or we are too exhausted to come to Sunday mass.
It is also possible that good relationships may take first priority over God. We can get too excited and attached to new friends that we spend more time with them, at the expense of God. Sometimes we are always with our classmates or colleagues that we take for granted other relationships especially those that sustained us all throughout our lives. Between a human relationship and God, the first thing that goes is spirituality. Think for example the times we get jealous. It takes over all of our time.
I remember a comment from a parent. Their daughter was so obsessed with her boyfriend, that she doesn’t notice them. Another said that her son has been too engrossed with his girlfriend, that he does not appreciate even the meals she cooked for him. But I heard many students say that they miss Sunday mass because they have to study.
If we like something, we will try our best to have it. If we don’t, we can formulate excuses not to have it.
But the thing is this: we lose many opportunities because we take them lightly. And many opportunities come only once. You either take it or lose it.
Phil 2, 5-11; Psalm 22; Luke 14, 15-24 Excuses
The parable of Jesus in the Gospel today is about a man who prepared a great dinner for everyone. During the time of Jesus, one does not prepare a great banquet without sending the invitations beforehand. So to those who were invited, they were already notified prior to the dinner; however, they changed their plans when the summons at the time of the dinner came.
The excuses of the guests may be legitimate. During Jesus’ time, a man may be excused from military service to take care of a new house or field. It is also legitimate when a man has been recently betrothed or married (Deut 20, 5-7). But, what made the host furious is their being inconsiderate; they did not inform the host before the summons. They did not take seriously the hospitality of the host.
It is possible that what is good can distract us from God. We can be too engrossed and attached to our businesses (like a field), a new possession (like oxen and cattle), an activity or a personal concern that we do not have time for God. We miss our prayers or we are too exhausted to come to Sunday mass.
It is also possible that good relationships may take first priority over God. We can get too excited and attached to new friends that we spend more time with them, at the expense of God. Sometimes we are always with our classmates or colleagues that we take for granted other relationships especially those that sustained us all throughout our lives. Between a human relationship and God, the first thing that goes is spirituality. Think for example the times we get jealous. It takes over all of our time.
I remember a comment from a parent. Their daughter was so obsessed with her boyfriend, that she doesn’t notice them. Another said that her son has been too engrossed with his girlfriend, that he does not appreciate even the meals she cooked for him. But I heard many students say that they miss Sunday mass because they have to study.
If we like something, we will try our best to have it. If we don’t, we can formulate excuses not to have it.
But the thing is this: we lose many opportunities because we take them lightly. And many opportunities come only once. You either take it or lose it.
Remembering the Faithful Departed
1 & 2 November 2008. Commemoration of All the Faithful Departed
Wis 3, 1-9; Psalm 23; Rom 5, 5-11; John 6, 37-40
I too have not been spared from the experience of death. My blood relatives and friends died both from natural and tragic causes. Some died from complications arising from diabetes and hypertension. One was killed from a car theft. And some from vehicular accidents. Another from addiction. I had friends and students who died in their teens. In whatever manner they died, I have grappled with the why of it all. And I never arrived at an answer. But having no answer in the arena of the “whys” does not necessarily mean that I have not been consoled. It was faith that gave me assurances.
Death is a reunion. Every wake is a time when friends and family come together. Even those who are at odds with each other come and set aside their enmity. They may not ‘talk’ to each other, but you see everyone in one place at one time. Grief tends to bring people closer. I guess, grief does not need words. We usually disagree because of things we say. But we agree when there are no words, but a warm embrace, a head on the shoulder, a hand that seeks another. In mourning, we give ourselves time until our hearts are used to the absence. To be used to the absence does not mean to forget. In fact, our memory consoles us.
But there is something deeper than this. Union is a matter of memory and the heart. Think of our loved ones in another country. We are used to their absence, but we do not think that we are ‘separated’ from them. Our love is beyond boundaries and distance. The same way, when someone passes away. When we come to visit their graves, it is because we do not want to forget; it is to affirm that we are still united with them. This is a time when heaven and earth become one. This is our faith: this is what we call, the communion of saints. We are with them, in union with them. If we can email our friends abroad; we too can pray for them and they too pray for us.
Death is not an end, but a transition to a better life. The preface of Christian death says that “life is changed, not ended.” Death and life are two sides of one coin. We see newness, because something else dies. Seeds die for plants to grow. Cell divisions are processes of death and life. When we are able to outgrow our childishness, we mature. Generations have to give way to new generations. When we experience even tragic deaths, we cope with it and move on. We can grapple on the why, let our hearts heal, but it should not paralyze us. The mature response to death is to live meaningfully.
The measure of a good death is in our contribution for the betterment of the new generation. When my dad passed away, I have vowed to continue his life by continuing the goodness that he was. What we celebrate as families have been handed down from generations: recipes of our grandmothers, talents and abilities that marked our families, heirlooms and antique pieces. Each of them is a homage to the past. And we have to be grateful to them. What we celebrate as community and as Church have been contributions of the ‘cloud of witnesses’ --- the many people who validated our faith. These are our saints including those unproclaimed like my grandmother who rose above her problems from the novenas she recited every night, my father who believed in me and thus gave me the confidence and courage needed in my work as a Jesuit priest.
It is not an accident then that cemeteries are holy places. Because cemeteries are reminders that we too, can contribute to the well-being of our families and communities. That is why we should be grateful to traditions. It is just unfortunate that we react to traditions because we think that traditions are closed to changes. In fact, traditions should be open to changes: we build from the contributions of the past generations, and we put our mark on it by continuation, modification or trying out new ones. To continue the tradition becomes new because we affirm it so. Our values does not change because generations affirm it constantly as important and meaningful. Those who ratify it again belong to a new generation. Every new life builds on the old. Who am I now is a contribution of the lives of my grandparents, my dad, my friends and students who have gone ahead of me.
The preface of the mass for the dead says that ‘the sadness of death gives way to the bright promise of immortality.” No one wants to vanish. We want to be immortals. The good thing is: we are. On earth we become immortal to people who remember us. In the after life, we live forever.
Wis 3, 1-9; Psalm 23; Rom 5, 5-11; John 6, 37-40
I too have not been spared from the experience of death. My blood relatives and friends died both from natural and tragic causes. Some died from complications arising from diabetes and hypertension. One was killed from a car theft. And some from vehicular accidents. Another from addiction. I had friends and students who died in their teens. In whatever manner they died, I have grappled with the why of it all. And I never arrived at an answer. But having no answer in the arena of the “whys” does not necessarily mean that I have not been consoled. It was faith that gave me assurances.
Death is a reunion. Every wake is a time when friends and family come together. Even those who are at odds with each other come and set aside their enmity. They may not ‘talk’ to each other, but you see everyone in one place at one time. Grief tends to bring people closer. I guess, grief does not need words. We usually disagree because of things we say. But we agree when there are no words, but a warm embrace, a head on the shoulder, a hand that seeks another. In mourning, we give ourselves time until our hearts are used to the absence. To be used to the absence does not mean to forget. In fact, our memory consoles us.
But there is something deeper than this. Union is a matter of memory and the heart. Think of our loved ones in another country. We are used to their absence, but we do not think that we are ‘separated’ from them. Our love is beyond boundaries and distance. The same way, when someone passes away. When we come to visit their graves, it is because we do not want to forget; it is to affirm that we are still united with them. This is a time when heaven and earth become one. This is our faith: this is what we call, the communion of saints. We are with them, in union with them. If we can email our friends abroad; we too can pray for them and they too pray for us.
Death is not an end, but a transition to a better life. The preface of Christian death says that “life is changed, not ended.” Death and life are two sides of one coin. We see newness, because something else dies. Seeds die for plants to grow. Cell divisions are processes of death and life. When we are able to outgrow our childishness, we mature. Generations have to give way to new generations. When we experience even tragic deaths, we cope with it and move on. We can grapple on the why, let our hearts heal, but it should not paralyze us. The mature response to death is to live meaningfully.
The measure of a good death is in our contribution for the betterment of the new generation. When my dad passed away, I have vowed to continue his life by continuing the goodness that he was. What we celebrate as families have been handed down from generations: recipes of our grandmothers, talents and abilities that marked our families, heirlooms and antique pieces. Each of them is a homage to the past. And we have to be grateful to them. What we celebrate as community and as Church have been contributions of the ‘cloud of witnesses’ --- the many people who validated our faith. These are our saints including those unproclaimed like my grandmother who rose above her problems from the novenas she recited every night, my father who believed in me and thus gave me the confidence and courage needed in my work as a Jesuit priest.
It is not an accident then that cemeteries are holy places. Because cemeteries are reminders that we too, can contribute to the well-being of our families and communities. That is why we should be grateful to traditions. It is just unfortunate that we react to traditions because we think that traditions are closed to changes. In fact, traditions should be open to changes: we build from the contributions of the past generations, and we put our mark on it by continuation, modification or trying out new ones. To continue the tradition becomes new because we affirm it so. Our values does not change because generations affirm it constantly as important and meaningful. Those who ratify it again belong to a new generation. Every new life builds on the old. Who am I now is a contribution of the lives of my grandparents, my dad, my friends and students who have gone ahead of me.
The preface of the mass for the dead says that ‘the sadness of death gives way to the bright promise of immortality.” No one wants to vanish. We want to be immortals. The good thing is: we are. On earth we become immortal to people who remember us. In the after life, we live forever.
To Pass the Narrow Gate
29 October 2008. Wednesday of the 30th Week in Ordinary Time
Eph 6, 1-9; Psalm 145; Luke 13, 22-33
The image of the narrow gate in the Gospel is a powerful image of decision-making. The image Jesus used refers to a real gate in His time. There was a ‘people-only’ gate in the walls of Jerusalem. It was just the size sufficient for a person to enter. And it was used by people who had no carry-on baggage. Many people come to Jerusalem. Many are pilgrims, traders and merchants. They bring with them an entourage with wares to sell. The affluent may bring with them camels and cattle and what not. They have to pass through one of the larger gates of the city. But there are those who had nothing much to carry. The easiest way to avoid a long queue was to pass through the ‘people-only’ gate.
Jesus used this gate as an image: “Enter through the narrow gate”. Those who passes through the narrow gate are those who enters the Kingdom of the God. And those who takes the wider gate are those who are led to perdition and death. We are constantly on a journey. Take a road, and it will soon divide into different paths. Every time we reach a fork or an intersection, we have to choose which leads to our destination. When we choose, we choose only one of the roads.
We cannot remain on the point of intersection forever. Some of us remain there. We think that we are free when we have several options. Simple: we feel free after an exam, and we have several vacation places to choose from. But freedom is the ability to choose what is good. Eventually we have to choose which among the many options is the best way to spend our vacation. To choose a specific vacation spot, among the options, is called, “specification”.
Similarly, a person who does not make a specific choice, does not use his freedom and therefore is “unfree”. These are people who float around. They do not know what they want in their life and they just go wherever the wind blows. They are the scatter-brains. They are unfree, because they are imprisoned by their fear. They are afraid that they might make the wrong choice. They are afraid that they may be ‘determined’ by another in a commitment and they cannot do what they want. We call these people, immature. All they need is to grow up.
But when we specify; we go through the narrow gate. We grow up by discernment and actually making a choice. When we choose one, among the many options, our roads become narrower. When we are younger, the choices for a specific kind of life is much, much wider. When we choose the course in college, we have narrowed down our options. When we choose a specific form of life like those who enter into marriage, their lives become narrower and narrower. They have to abandon their lifestyle when they were single and their lives are determined by specific people like their partners and their children. This is then the natural course. And thus, the use of this freedom is to ‘limit’ us. Even if the choice might not be the correct one, we have at least crossed out one option.
When we choose Christ in our lives, our life becomes narrower. It involves Christian values and lifestyles. We cannot just have “anything” we want, dictated by our feelings and passions. We cannot just do what we want. Often, choices are involved. The act of choosing God, is a specification. It is a willful decision to let go of our baggages and choose to enter only with our very lives. It is no wonder, when we talk about faith life when we pray or when we enter into a reflection of ourselves, we ask, “What is our deepest desire?” Our happiness depends on the choices that is akin to who we are. And when we choose, our identity acquires shape.
Eph 6, 1-9; Psalm 145; Luke 13, 22-33
The image of the narrow gate in the Gospel is a powerful image of decision-making. The image Jesus used refers to a real gate in His time. There was a ‘people-only’ gate in the walls of Jerusalem. It was just the size sufficient for a person to enter. And it was used by people who had no carry-on baggage. Many people come to Jerusalem. Many are pilgrims, traders and merchants. They bring with them an entourage with wares to sell. The affluent may bring with them camels and cattle and what not. They have to pass through one of the larger gates of the city. But there are those who had nothing much to carry. The easiest way to avoid a long queue was to pass through the ‘people-only’ gate.
Jesus used this gate as an image: “Enter through the narrow gate”. Those who passes through the narrow gate are those who enters the Kingdom of the God. And those who takes the wider gate are those who are led to perdition and death. We are constantly on a journey. Take a road, and it will soon divide into different paths. Every time we reach a fork or an intersection, we have to choose which leads to our destination. When we choose, we choose only one of the roads.
We cannot remain on the point of intersection forever. Some of us remain there. We think that we are free when we have several options. Simple: we feel free after an exam, and we have several vacation places to choose from. But freedom is the ability to choose what is good. Eventually we have to choose which among the many options is the best way to spend our vacation. To choose a specific vacation spot, among the options, is called, “specification”.
Similarly, a person who does not make a specific choice, does not use his freedom and therefore is “unfree”. These are people who float around. They do not know what they want in their life and they just go wherever the wind blows. They are the scatter-brains. They are unfree, because they are imprisoned by their fear. They are afraid that they might make the wrong choice. They are afraid that they may be ‘determined’ by another in a commitment and they cannot do what they want. We call these people, immature. All they need is to grow up.
But when we specify; we go through the narrow gate. We grow up by discernment and actually making a choice. When we choose one, among the many options, our roads become narrower. When we are younger, the choices for a specific kind of life is much, much wider. When we choose the course in college, we have narrowed down our options. When we choose a specific form of life like those who enter into marriage, their lives become narrower and narrower. They have to abandon their lifestyle when they were single and their lives are determined by specific people like their partners and their children. This is then the natural course. And thus, the use of this freedom is to ‘limit’ us. Even if the choice might not be the correct one, we have at least crossed out one option.
When we choose Christ in our lives, our life becomes narrower. It involves Christian values and lifestyles. We cannot just have “anything” we want, dictated by our feelings and passions. We cannot just do what we want. Often, choices are involved. The act of choosing God, is a specification. It is a willful decision to let go of our baggages and choose to enter only with our very lives. It is no wonder, when we talk about faith life when we pray or when we enter into a reflection of ourselves, we ask, “What is our deepest desire?” Our happiness depends on the choices that is akin to who we are. And when we choose, our identity acquires shape.
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