Proof that God's Way is Not our Way

25 December 2008. Solemnity of the Nativity of Our Lord
Isaiah 9, 1-6; Psalm 96; Titus 2, 11-14; Luke 2, 10-11

When God said that His ways are different from us, the best proof is Christmas. First, we celebrate God’s unusual way of choosing people. She chose an ordinary woman to be the Mother of His Son. The world naturally assigns the most popular and titled to big roles. For example, big budgeted films for the big stars; national events for the dignitaries; fashion events for the who’s who of society. But for a role that would change the world, God chose not a beauty queen but a young Jewish woman from an obscure village as Bethlehem. In film language, God as the casting agent has a different set of criteria. As for the animals who would join Mary and Joseph, we had that story:

While Joseph and Mary were on their way to Bethlehem, an angel had a secret meeting with the animals to choose which of them was to help the holy family in the stable. 

Naturally, the lion volunteered first. "Only a king," said he, "is worthy to serve the ruler of the world. I'll tear to pieces anyone who gets anywhere near the child."

"Oh no, you're too overpowering," said the angel.

Next the sly fox sidled up and with an innocent face remarked, "I'll see to it that the Baby Jesus gets the sweetest honey, and I'll steal a chicken each morning for His mother."

"Oh no, you're too devious and scheming," the angel told him.

Next the peacock came up and unfolded her marvelously-colored tail feathers. Said she, "I'll decorate that little barn better than Solomon did his temple."

"I'm sorry," said the angel, "You're too vain."

Many others came up and offered their services. Not one was chosen. The angel took a final look around and then saw a donkey and an ox out in the field working with a farmer. The angel called them over. "What have you got to offer?" he asked the pair.

"Nothing," said the donkey as he dropped down his long ears. "We haven't learned anything but humility and patience. Whatever else we tried to learn only got us more whippings."

Then the ox added bashfully, "Well, maybe there is some little thing we could do, like keep the flies away by swinging our tails."

"Right on!" said the angel. "You are the two we want."

Christmas then is a story of empowerment. God trusts the simple and the uncomplicated. He recognizes the virtues of the lowly and the poor. He looks at the depths of a person’s heart and not any outward image or appearance. It extols people at the backstage of the world’s show. And therefore, Christmas encourages those who have low regard for themselves; it inspires those who feel that they are talentless and useless; it asks those who are disheartened to believe in themselves because God first believed in the human race. It tells us that no matter how insignificant we think we are, we can change the world and the people around us.

Second, God’s style is different from ours. His idea is creative and original. The Mother is a Virgin. The child is God. The baby in an animal shack is a King and his father is a carpenter. Those who recognize the Child’s greatness are not the society’s illustrious but shepherds and astrologers. They are guided not by a map, but a star; not at sea but on dry ground.

This is, to me, the way to go. In our struggles today, we have to be creative. We both have to think outside of the box, and think within the box. To think outside of the box means to be as daring as God. As we keep in mind the values that extols our dignity and keep our gaze on the Lord, we are encouraged to be creative in our lives. Explore new ways and means to further our values in the present world; venture into new territory in our livelihood; dare to risk when we discern that God may be calling us into another vocation. Whatever road we take, we are assured that God will accompany us and at the same time will meet us wherever He brings us.

To think within the box means to know our limitations and therefore to work within the limits. Jesus was born within a specific culture and race. The limits can be budgetary. With the global recession looming over us, we need to work and recreate within our means --- and not to over spend. Moreover, the limits can be our life form. Before marriage, we can explore different expressions of love in our relationships, without venturing into genital activity. For those who have committed themselves in religious life, we can be creative in our life style, remaining faithful to the vows we have pronounced.

Having said this, may I suggest a way to celebrate Christmas. We make the belen the most important point in our Christmas decorations. We put it in the most visible place in our homes to remind ourselves of our vocation: that God chose ordinary people like us, to be creative in our mission as Christians today. If possible, encourage the family to pray around the belen during this Season of Joy. We should feel good on Christmas because God believed in us --- and continually believes that we can be faithful to how He created us. Remember, He saw how good creation was!

What Face Do You Have?

21 December 2008 Fourth Sunday of Advent
2 Samuel 7, 1-16, Psalm 89, Rom 16, 25-27 and Luke 1, 26-38: The Annunciation

Note: The Gospel is the same for both the 20th and 21st December 2008. This homily can be used for both the dawn masses and the 4th Sunday of Advent.

The internet uses emoticons as substitute for facial expressions we usually get in face-to-face conversations. There are different facial expressions. But no emoticons can draw a “Yes” face or a “No” face.

What’s a “NO” face? In the time of the prophet Isaiah in the Old Testament, God argued with Ahaz practically begging Ahaz to accept the promise he wished to offer through the prophet Isaiah. The Lord told Ahaz, “The Virgin shall be with child, and bear a son and shall name him Emmanuel.” But Ahaz said, “No”.

Perhaps, Ahaz is typical of many of us. God plans great things for us, but we resist and argue with him. Take for example opportunities to serve others. What is our common answer? Paki-hugas ng pinggan, anak? May gagawin pa ako e! Makisuyo po, pwede bang makigamit ng computer? Di pwede! Linis naman tayo ng ating tambayan? Ay, di ako pwede. May tatapusin pa kasi ako.

Or you can watch your attitude whenever someone makes a promise. Like the first reading, the Lord makes the same promise of establishing an eternal kingdom. If faced with a somewhat grandiose promise what do you say: Ay naku, hindi yan matutupad. Hmp, promise are meant to be broken. Yang pangako mong iibigin ako magpakailanman, tingnan natin, mapapako din yan.

Kapag puro ka, “NO” , kung palagi kang NEGAtive --- you have a “NO-FACE!”

What’s a “Yes” face?

During his days as president, Thomas Jefferson and a group of companions were traveling across the country on horseback. They came to a river which had left its banks because of a recent downpour. The swollen river had washed the bridge away. Each rider was forced to ford the river on horseback, fighting for his life against the rapid currents.

The very real possibility of death threatened each rider, which caused the traveler who was not part of their group to step aside and watch. After several had plunged in and made it to the other side, the traveler asked President Jefferson if he would ferry him across the river. The president agreed without hesitation.

The man climbed on and shortly thereafter, the two of them made it safely to the other side. As the stranger slid off the back of the saddle into dry ground, one in the group asked him, “Tell me, why did you select the president to ask this favor of?” The man was shocked, admitting he had no idea it was the president who had helped him. “All I know,” he said, “is that on some of your faces was written the answer, “No” and on some of them was the answer “Yes”. His was a “Yes” face.

When God asked Mary to be the mother of His Son, Mary readily agreed and made herself available. She said, “I am the handmaid of the Lord!” Mary had a “Yes-face!”

So, kapag puro ka: “Ok po, pwede po akong tumulong. Ano po ang puwede kong gawin. Sige po, volunteer po ako sa paghahakot ng relief goods. Ako na po ang maghuhugas ng pinggan. Ipapaxerox ko na po ito mamya. Tingnan ko po kung puwede po ako.” Ikaw ay may “YES-FACE!”

God cannot enter into our hearts unless we become more hospitable to him. Having a Yes-face is about being available for someone, other than our selfish self. Being ready to serve other than be served. Thus, we pray that we open ourselves up, to soften our resistance to God’s blessings, to free ourselves from the obstacles that hinder Christ’s entrance in our hearts, to make ourselves more welcoming to Him and others. Only if we say yes to God, “Let your will be done” as Mary said, will we be able to be ready for his promise: “He shall receive blessing from the Lord.”

So, how about you? Do you have a NO-Face or a YES-face?

Celebrate the Possibility

19 December 2008 Simbanggabi/ Friday of the 3rd Week of Advent
Judges 13, 2-7, 24-25; Psalm 71; Luke 1, 5-25

In the Seasons of Advent and Christmas, we celebrate possibilities. The readings today are stories of the impossible becoming possible. Two barren women, the wife of Manoah (we do not know her name) and Elizabeth, the wife of Zechariah, conceived a son. Manoah and his wife bore Samson; Zechariah and Elizabeth bore John the Baptist. Both pregnancies were announced by an angel of the Lord. Both Samson and John the Baptist were destined to undergo a unique mission.

I have several short points. First, barrenness was a social disgrace. It was considered to be God’s punishment. Though Zechariah and Elizabeth both come from a priestly tribe, blameless in the observance of the law of Moses, we could imagine that both of them had to live with this misfortune for a very long time. But God ordained that they would be gifted with child even in their old age like Abraham and Sarah, Isaac and Rebekah, Jacob and Rachel, Manoah and his wife and Elkanah and Hannah in the Old Testament.

We do have experiences of barrenness, when some aspect of our lives are unmoving and lifeless, or when we are unable to bring life to our lives. Some are barren physically. They have been praying for children, but they still remain childless. Many of them feel that they have not been blessed or God has not heard their prayers. It is also possible that they feel barren because they are jobless and thus, they feel useless. Some are barren emotionally. They are lonely and empty. They are depressed and helpless. They feel that something is lacking in their lives, and they have not felt fulfilled. Some are barren spiritually. They feel detached and abandoned by God because they had experienced death, failure and misfortune. They feel alienated and far from God, not just because of their sins but also because they have spent a long time away from church. They even feel that they are unworthy to be in a religious activity or even to enter a place of worship.

Second, the need to be open to a divine surprise. The readings tell us that Manoah and Zechariah experienced the angels who announced the Good News in worship. These scenes were set in the temple in Jerusalem where the hopes of the people of God were always brought and centered. Manoah, Zechariah, Abraham, Isaac, Jacob, Elkanah and their respective wives centered their hopes in God and so God granted them their prayers.

In our experiences of barrenness, we center our hope in God. When we have done everything we could, underwent every medical and psychological test and therapy, we turn our needs to God who can help fill our lack and emptiness. The people of the Old Testament kept their hearts open to a divine surprise.

There are also human experiences of announcement. These are the times when the doctor confirms pregnancy to an excited couple; the acceptance of work or a licensure exam; an affirming remark or an inspiring message that uplifts our souls and heals our broken hearts; or the experience of God in forgiveness, reconciliation and worship. All of these marks the beginning of a new life.

Third, the need to be full of hope and excitement. When the husbands of the barren women of the Old and Testament returned home, there was an atmosphere of expectancy. It is said that when Zechariah returned home after his stint at the temple, Elizabeth went into seclusion thanking God for taking away her disgrace. During these times, we wait in excitement and hope. This is the time between the announcement of a new job and the first day of work; this is the time when the couple awaits childbirth. This is the time when we find ourselves productive again, inspired to do something after a long time in hibernation. We celebrate these moments of waiting.

Finally, the divine surprise. Little can be said here. We just experience the overwhelming joy. We allow God to surprise us. We make a space for people to do something good for us. Many of us are control-freaks. We plan everything and set every single detail in motion. There should be no space for the unexpected. That is why many have grown rigid, serious and stern --- they are not used to affirmation and surprises. Some of them feel comfortable doing something for others, but not at ease when they are in the receiving end.

Christmas is a time to be light and relaxed. We surprise others as well as we also open ourselves to be surprised by them. Why? Because God is a God of surprises. Only God have thought of having a virgin to be mother, a child who is God, a King in a manger. Even before that, the list included barren women having children in old age. For God, as the Gospel of Luke says, nothing is impossible.

The Three Names of Jesus

18 December 2008 Thursday of the 3rd Week of Advent
Jeremiah 23, 5-8; Psalm 72, 1-19; Matthew 1, 18-25

There are three names of Jesus that are important in this angle of the story of His birth.

First, Jesus is “Son of David.” As an extension of the genealogy of Jesus, the story is about Jesus becoming a Davidic child through Joseph’s assuming the legal obligations of paternity. When Joseph learned of Mary’s pregnancy, he was embarrassed to take her as his wife. He must have thought that Mary was seduced or raped. And as a devout follower of the law of the Old Testament, he could not take Mary as his wife (Deut 22, 23-27). Not wishing to subject Mary to the trial of the woman suspected of adultery, he decided to divorce Mary quietly. Divorce proceeding were carried out on the initiative of the male (Deut 24,1). But the fear of Joseph was put to rest when the angel appeared in a dream. The angel tells him that Mary will conceived a Son by the Holy Spirit.” Therefore, He deserves the names, Son of David, Jesus and Emmanuel.

Names matter. Our names identify us and distinguish us specifically from one another. Like the name, “Son of David”, our surnames point to our genealogy and trace our blood relations with an identifiable line of ancestors we term our family tree. It connects us with them. In fact, through a genogram, we can visualize hereditary patterns and psychological factors that enlightens the dynamics in a family and in other relationships. If we want to understand our medical and psychological make-up we can refer to our family tree.

The second is “Jesus” from the Hebrew word, Yeshua, meaning “God saves.” In Jewish tradition, names are given with some significance to the course of their lives. Solomon, for example, means peace and he was the king whose reign was without warfare. So, the belief of Matthew and the whole of Christianity is in fact that Jesus saved us from our sins.

Like Jesus’ name, our names are sacred. It is not just a word, but it refers to a person made in the image and likeness of God. Our names should be said with reverence. On the 29th of June 2008, the Sacred Congregation for Divine Worship published a directive about the use of the divine name of God, Yahweh. It says that YHWH should not be pronounced nor used in the liturgy. In the Old Testament, the proper name of God was held to be unpronounceable because the name expressed the infinite goodness and majesty of God.

Finally, Emmanuel from Isaiah 7, 14, “And they shall name Him, Emmanuel.” In Hebrew, Emmanuel means, “God with us” which expresses the significance of Jesus for Matthew and the early Church. At the end of Matthew’s gospel, Jesus would further affirm his name, “I am with you always, till the end of the age” (28,20).

Our names suggest a relationship. If we trace the names people call us since childhood, each particular endearing name associates us with a person who has been with us. In different parts of the country, Nonoy, Nene, Inday, Dodong, Palanga are used by people close to us. In elementary and high school, we are sometimes called by our full or given names. And in work, our names will now have a title and uttered with respectability. If we identify the names our companions in our lives call us, which particular name is significant to you?

With these three names, Jesus is placed in the whole history of salvation. With the name, Son of David, Jesus becomes a descendant of Abraham and David. Thus He was the fulfillment of all their hopes and the promises of God to them. In addition, with the names, Jesus and Emmanuel, it gives attention to the extraordinariness of His nature and life. His unusual mode of birth tells us that He surpasses all those of his ancestors and all other generations after Him.

Tatlong Pangalan ni Hesus

18 Disyembre 2008 Thursday of the 3rd Week of Advent
Jeremiah 23, 5-8; Psalm 72, 1-19; Matthew 1, 18-25

Note: This appears in Sambuhay, a publication of the Society of St. Paul.

Tatlong pangalan ang mahalagang maunawaan sa kuwento ng pagkapanganak kay Hesus.

Una, ang “Anak ni Dabid”. Bilang kakabit ng kaangkanan ni Hesus, kinukuwento ng Ebanghelio kung paanong naging “Anak ni David” si Hesus sa pagtanggap ni Jose sa lahat ng legal na obligasyong bilang ama. Noong nalaman ni Jose na buntis si Maria, inakala niya na ito’y nabuntis ng iba. At bilang masugid na sumusunod sa utos ng Lumang Tipan, hindi nito maaaring pakasalan ang isang disgrasyada (Deut 22, 23-27). Dahil ayaw niyang maranasan ni Maria ang inabot ng babaeng nakipag-apid, pinag-isipan na lamang niyang hiwalayan nito nang tahimik pagkatapos ng kasalan. Sa Lumang Tipan, ang paghihiwalay ay nakabatay sa pagkukusa ng lalaki (Deut 24, 1). Ngunit naglaho ang pagdududa ni Jose nang magpakita ang anghel sa isang panaginip. Sinabi nito na buntis si Maria sa pamamagitan ng Espiritu Santo. Dahil dito, tatawagin Siyang: Anak ni Dabid, Hesus, at Emanuel.

Mahalaga ang pangalan sa ating buhay. Nakikilala ang ating pinanggalingang angkan sa pamamagitan ng ating mga apelyido. Tinuturo ng pangalan ang ating mga kamag-anakan. Sa katunayan, magagamit natin ang ating ‘family tree’ o genealogy upang maunawaan ang ating pakikitungo sa ating pamilya at kaibigan. O kaya, maunawaan ang ating kasaysayang medikal.

Ang pangalawa ang pangalang, Hesus. Galing ito sa Yeshua, kahulugan sa Hebreo, “Nagliligtas ang Diyos.” Sa tradisyon ng mga Hudyo, may kahalagahan ang pangalan sa buhay. Halimbawa, kapayapaan ang ibig sabihin ng pangalang, Solomon. Sa kasaysayan ng Israel, walang digmaan sa panahon ni Haring Solomon. Para kay Mateo at sa lahat ng mga Kristiyano, ang pangalang Hesus nagpapahiwatig ng ating panananampalataya sa Kanya. Iniligtas Niya tayo sa ating pagkamakasalanan.

Tulad ng pangalan ni Hesus, banal ang ating mga pangalan. Dahil hindi lang isang salita lamang ang ating pangalan, kundi tinutukoy nito ang ating buong pagkatao --- ang ating pagiging anak ng Diyos. Noong ika-29 ng Hunyo 2008, inilabas ang kautusan ng Sacred Congregation for Divine Worship ukol sa paggamit ng Yahweh sa liturhiya. Sa Lumang Tipan, hindi sinasalita o ginagamit itong pangalan ng Diyos dahil sa labis-labis na paggalang, pagpapahalaga at pagbubunyi sa Kabanalbanalan at Kataas-taasang Diyos.

Panghuli, ang ngalang Emanuel ay matatagpuan sa Isaias 7, 14. “Nasaatin ang Diyos” ang kahulugan ng pangalang Emanuel. Mahalaga ang pangalang ito kay Mateo at sa mga Kristiyano. Sa Ebanghelio ayon kay Mateo, ang huling pangako ni Hesus ay isang pagiging Emanuel, “Tandaan ninyo na ako ay sumasainyo sa lahat ng araw hanggang sa wakas ng daigdig” (28,20).

Bawat pangalan natin ay may kaugnayan sa ating mga naging kasama sa buhay. Kung iipunin natin ang lahat ng pangalang tinawag sa atin, may kakabit itong mga kapamilya’t kapuso. May kalakip itong alaala. Nagbabago ang ating pangalan ayon sa mga taong nakasama natin. Ang tawag na Nonoy, Nene, Inday, Dodong, Palanga kadasalang galing sa kapamilya. Ang ating tunay na pangalan ay ginagamit ng mga kaklase natin. At kapag nakapagtrabaho na tayo, may mga titulo na ang tawag ng ating mga kasama. Kung ikaw ang tatanungin, anong pangalan ang pinakamahalaga sa iyo?

Makikita natin kung sino ang Panginoong Hesus sa buong kasaysayan ng ating kaligtasan. Bilang Anak ni Dabid, siya ang kaganapan ng lahat ng pangarap at pag-asa ng mga tao sa Lumang Tipan. Siya din ang katuparan ng mga pangako ng Diyos. Sa pangalang Hesus at Emanuel, pinapakita ang kahanga-hanga at katangi-tanging pagkatao ni Hesus. Sya ang Diyos na nagkatawang tao.

At the End of UP's Centennial Celebrations

17 December 2008. Dawn Mass at the End of UP’s Centennial Celebrations
Genesis 49, 2, 8-10; Psalm 72; Matthew 1, 1-17

Note: This homily is intended for the community of the University of the Philippines at the end of the Centennial Celebrations. President Dr. Emerlinda Roman will be present. But the points apply to a general public.

The Gospel today is probably one of the most boring to listen to. All you hear are names that go on and on and on. But to me, it is one of the most significant and relevant in our lives.

First, the Gospel affirms the importance of history. Jesus is a historical person. He also has a genealogy, a family tree like all of us. He did follow certain Jewish traditions with His family. He listened to stories about His ancestors that has been passed on from generation to generation. When we affirm history, we establish identity. When Matthew presented the lineage of Jesus, he established that Jesus was a descendant of Abraham and of King David. To trace the lineage of Jesus to Abraham, he proved that He was indeed a Jew; and to trace his lineage to King David, Matthew established that Jesus indeed is the Messiah, fulfilling the prophecy that the Messiah is to come from the line of David.

The same thing with our centennial celebrations. When we joined in the opening of UP’s centennial with a mass at the Philippine General Hospital (PGH), paid tribute to the beginning of UP in Padre Faura at UP Manila, and re-enacted the transfer to UP Diliman with a motorcade, we affirmed UP’s illustrious history. Our past made us who we are today. I remember our president Dr. Emerlinda Roman’s speech. She said that to say in one single sweep what UP is would be difficult. There is no one path to answer the question. She said to arrive at what UP is, we have to tread various paths. We share an intellectual, literary and artistic history, a moral and philosophical tradition, and may I add, yes, a faith tradition.

But history, his and her story, your story and mine, are represented by real persons, with real names and real faces. They personified our past. The great men and women of UP, whether popular or unknown, our national figures and our local servants, all have advanced our way of life and our culture. They are now part of our collective memory. In our particular Catholic faith tradition, we have the name of Fr. Delaney SJ and the numerous members of the university community whose faith built this church.

And so, how do we create our school spirit? We should tell and re-tell our stories. We should not forget. For each new generation that will walk through UP, we should tell them the stories of those who already tread the paths they’re threading. So before they mark a new path, they should have learned from the masters.

And thus, the final point. The next 100 years promises a re-molding of our identity. The birth of Jesus is both the fulfillment of God’s promise of a Messiah and a turning point in salvation. History has it that UP’s identity is multi-sectoral, multi-cultural, pluralistic, and multi-faith. UP is colorful. It is never monolithic, monotonous, and monochromatic. It is not boring. It is open to all, more inclusive than exclusive. It is like a chatroom where people dialogue and exchange ideas. This is a haven for creativity.

Thus, whatever we do in the future, it should follow this kind of line. No group can therefore monopolize UP. Because this university values freedom and diversity. It is tolerant of all sorts of people. For example, you have a different congregation profile in different masses. If there are groups who do not like what we do with all our music and our dancing in the liturgy, then they can go to another mass that is deplete of joy. During World Youth Day, Pope Benedict XVI's mass began with liturgical dancing. His mass was inspiring and energetic. There are groups who love to find life in the practice of their faith. Our youth ministry in UP believes that our Catholic faith is centered on joy. Ours is not a gloomy and rigid Catholicism.

Let me end. I have been enriched by diversity. Little do many people know, that Catholic faith defines our future as a community of love; united in diversity. It is therefore the tradition of UP not to discriminate, but to include those who are different.

If you again look at the genealogy of Jesus, it included the names of Rahab who was a prostitute of Jericho and Tamar who was a seducer and adulteress. It would include the Great King David who murdered the husband of Bathsheba, who became the mother of Solomon. It included Ruth who was a foreigner. Jesus’ history has both the saints and the sinners.

People say that UP is faithless and God-less. I disagree. If you come to UP, you meet people of different faiths. In fact, in the course of my work here, I have befriended them. UP is not faithless. It is full of faith! UP is not God-less. Though people in UP are very much in touch with their sinfulness; but they tell us that they have found God here. God is in UP!

In God's Hands

15 December 2008. Monday of the 3rd Week of Advent
Numbers 24, 2-17; Psalm 25, 4-9; Matthew 21, 23-27

The debate about Jesus’ authority in the Gospel today is part of a series of controversies that would put Jesus to death. In this debate, the chief priests and elders are the opponents. Eventually, they would be instrumental to Jesus’ death. They questioned the authority of Jesus’ entering the city, cleansing the temple, healing the sick and teaching. The rebuttal of Jesus in the form of a question reverted the roles: now the chief priests and elders became defensive. Jesus said that they would tell them from whose authority He was doing all these things, if they would tell Him, on whose authority John the Baptist was baptizing. The Gospel said that if the chief priests would answer, “from God” then it was tantamount in saying that they were stupid and lacked spiritual insight. If they would say, “purely human” they crowd would be angry at them because they believed John was a prophet. So, Jesus did not give His answer because the chief priest also did not know the answer to His question. But the point is simple to those who are reading this part of the Gospel: we all know that the source is God.

But why was this placed as the Gospel in the 3rd Week of Advent? When we wait for something to come to our lives, and nothing is clear on the horizon, we usually doubt many things. While we wait for the result of a work application or risk to pursue a dream, we often question whether we have made the right decision: Families migrating to another country; individuals discerning to enter religious life; or students who just decided to shift course. For many of us in this phase in our lives, the readings therefore remind us about two things:

First, it tells us to believe that whatever we have embarked on, the prime mover or source is God himself. If we are searching for His will for us, the very source that moves us is God. He is the Spirit that enables us to find Him. Thus, no matter what doubts arise from within ourselves or from other people in the course of finding the will of God for us, we are assured that God will help us discover His will.

In the first reading, Balaam speaks of an unsolicited word that announces Israel’s ultimate victory, it promises the future rise of a nation, the star or the staff of Israel. God promises Israel that within its ranks will rise a great leader in the line of David. And for all of us who know that this promise has been fulfilled in Jesus, then we know that God keeps His promises. In other words, we too have to hold on to God’s promise: that when we have done everything to follow God’s will, eventually He will make it clear.

Second, it tells us to surrender. In the course of waiting, we do what we can. When we put up a show or a school play, we could have sold out the tickets, practiced our parts well, and promoted our activities, but there are things not within our control. For example, in the minutes before the show, you are still waiting for people to show up. That is not within our hands. And thus, there is a part for God. Surrender requires action as well as inaction --- all we can do is to wait and pray and trust. This is I believe the teaching of God. In the end, we depend on God. In our waiting, we actively prepare and trust at the same time.

While on our life’s pilgrimage, we pray that we continually hope that God will accompany us and lead us to the place we were meant to be.

Joy in the Season of Advent

14 December 2008. 3rd Sunday of Advent
Isaiah 61, 1-11; Luke 1, 46-54; 1 Thes 5, 16-24; John 1, 6-8.19-28

Many people have the impression that the core of Christian life is suffering, especially when Catholic popular piety have influenced a large part of their culture. But the readings today remind us that the center of our faith is joy. We light the rose candle as a symbol of this exciting expectancy. The mood of today is that of joyful anticipation when family members are sure to gather for Christmas. For Mary in today’s psalm and St. Paul in the second reading, the source of joy comes from a grateful heart.

First, this joy finds its source in the presence of God in our lives. It is not dependent on the things of this world. We can be happy wherever we are. This is easily understood by those who love. Whether they are in the rubbish community in Payatas or in the manicured lawns of a city’s park and gardens, lovers are happy because they are together. Their joy is not based on their financial situation or their economic status.

Second, this joy is borne from overwhelming gratitude. The prophet’s heart is full of thanksgiving for all the graces God has bestowed on him and his people. The heart of Mary leaps for joy because she couldn’t believe that the Lord did not forget her, one of those who are insignificant in society. And St. Paul reminds us to thank the Lord at all times.

We usually see that is wrong with ourselves and with other people. It is easier to remember the things we do not have, than the things we have. Those people who are very negative, pessimistic, and distrustful are those who have never recognized the goodness of people. They have generalized judgments because they have suffered traumas in their past lives.

In order to be like Mary, Paul, and the prophet, we have to gather our graces. We have to be aware of the gifts that the Lord bestows on us every day. People who honor their debt of gratitude to the Lord usually have attractive and amiable personalities. They are less serious and uptight. They are more forgiving and understanding. One can recognize these genuinely grateful people by the way they relate to people.

Third, this joy is the center of John the Baptist’s message. To those whose conscience keeps bothering them, John the Baptist affirms that reconciliation is called for. To those who carry some grudge and resentment that clouds and occupies their thoughts find it difficult to live happy lives. John’s message invites us to experiment: it is joyful when we love; it is joyful to serve others. And when one finds the joy as the result of gratitude, we become peaceful.

St. Paul affirms that we can find peace and joy when we pray. The very source is Jesus himself. We experience how the Lord loves us: warts and all. I have a joke:

A husband approached a doctor one day. He said, “Doc, my wife turned to be beautiful when she applied a mudpack on her face. Until the mudpack fell off... “ Mudpack or none, the Lord loves us. We do not need to pretend. We do not need to be afraid. There are many parables Jesus used to describe the Kingdom of Heaven. One is that of the wedding feast. We therefore should show to the world that we are forever at feasting.

Ang Saya sa Adbiento

14 December 2008. 3rd Sunday of Advent
Isaiah 61, 1-11; Luke 1, 46-54; 1 Thes 5, 16-24; John 1, 6-8. 19-28

Note: This Filipino homily appears in Sambuhay this Sunday. Sambuhay is a publication of the Society of St. Paul. The English translation will be uploaded.

Maraming nag-aakala ang pananampalatayang Kristiyano naka-batay sa pagdurusa at pagpapakasakit. Ngunit pinapaalala sa atin sa araw na ito na ang pinakarurok ng ating pananampalataya ay ang saya. Kaya sinisindihan natin ang kandilang rosas bilang sagisag ng saya: sa Adbiento, siguradong darating ang ating hinihintay. Ganito ang pakiramdam: naghihintay ka sa isang kapamilyang uuwi sa Pasko. Idinidiin ni Maria sa Salmo at ni San Pablo sa kanyang sulat sa mga taga-Thesalonia ang halaga ng kasiyahan na nangagaling sa pagpapasalamat sa Diyos.

Unang-una, ang kasiyahang ito ay hindi nakasalaylay sa anumang bagay dito sa mundo, dahil maaari tayong maging masaya kahit saan mang dako. Sa halip, ito ay nakabatay sa presensya ng Diyos sa ating buhay. Madali itong maunawaan ng mga taong umiibig. Masayang magkasama ang magkasintahan. Basta’t magkasabay, hindi napapawi ang kaligayahan: kahit saan man sila --- sa gitna man ng masangsang na palengke o sa isang romantikong kapihan --- o sa anumang sitwasyon sa kanilang buhay.

Pangalawa, ang kasiyang ito ay nangagaling sa pagpapasalamat. Umaapaw sa utang-na-loob ang propeta sa unang pagbasa dahil sa mga biyayang natanggap nito. Umaapaw sa pagpapasalamat si Maria dahil dahil naalala ng Panginoon ang mga may maliliit sa lipunan tulad niya. PInaalala ni San Pablo na magpasalamat tayo sa Diyos sa lahat ng panahon.

Malimit nakikita natin ang pagkukulang. Maaring pagkukulang natin o ng ibang tao. Mas madali natin matandaan ang mga bagay na wala tayo, kaysa sa meron. Ang mga taong negatibo --- tulad ng mga masusungit at mapanghusga --- ay mga taong di makita ang mabuti sa kanila at sa kapwa. Kailangan natin ipunin ang mga magagandang bagay na meron tayo upang maging tulad nina Maria na labis-labis ang pagpapasalamat sa Diyos. Nakakamangha na ang mga taong alam ang biyaya sa kanila, nakakadiskubre pa nang mas marami. Ang pusong tumatanaw ng utang na loob sa Diyos ay may kakaibang gaan sa kalooban. At nakikita ito sa kanilang pananaw sa buhay at sa pakikitungo sa kapwa.

Pangatlo, ang kasiyahang ito ang mismong mensahe ni Juan sa Ebanghelio. Masaya ang taong madaling magbalik-loob at magpatawad. Wala itong kinikimkim na bigat sa kalooban. Masaya ang magmahal. Masaya ang maglingkod sa kapwa. Kaya kasama ng saya na ito ang kapayapaan: magaan ang loob ng mapagbigay kaysa sa sakim.

Panghuli, sabi ni San Pablo, natatagpuan sa pagdarasal ang kasiyahang ito. Dahil nakakasama natin ang bukal ng tunay na kaligayahan. Nararanasan natin ang uri at lalim ng pagmamahal ng Diyos sa atin: maging sino man tayo, hindi nagbabago ang kanyang pagkalinga.

May joke ako. Sabi ng asawa, “Naglagay ng mudpack ang asawa ko. At lalo siyang gumanda... hanggang natanggal ito!” Mudpack o wala, mahal tayo ng Diyos. Di ba ito ang pinakamasayang karanasan? Hindi natin kailangang magkunwari, dahil tanggap tayo? Maraming talinghaga ang ginamit ni Hesus para ipaliwanag ang Kaharian ng Diyos. Isa nito ang salu-salo sa kasalan. Ang Kaharian ng Diyos daw ay tulad ng isang handaan. Lahat ng nasa pagdiriwang ay masayang nakikihalubilo sa mga dumalo at sa presenya ng Mayhanda.

Our Hunger and Thirst

11 December 2008 Thursday of the 2nd Week of Advent
Isaiah 41, 13-20; Psalm 145; Matthew 11, 11-15

The readings today tell us about our thirst. The first reading conjures the images of the afflicted and needy whose tongue seeks water like desert seeking water. But those thirsting for water will find water through the graciousness of God. God assures them that He will not forsake them, that he would open up rivers and fountains so that the desert will become a marshland. And when it becomes fertile with an abundance of water, He will let trees like pines, myrtle, cedars and olives grow on it. The promise of finding what we seek is the theme of Gospel: John the Baptist was the answer to the people’s thirst for the Word of God.

In our lives today, there are situations that highlights what we actually thirst for. There are difficult moments in our lives when we need comfort. There are tough times when we yearn for consolation. There are those who are lonely and hunger for companionship. In the reading from Isaiah, the suffering people who looked for the long-awaited Messiah are given a hope-filled message from God. This prophet described a consoling God who lovingly cares for His people.

Two points for reflection: The Season of Advent should help us reflect on our infinite thirsts. Sometimes we move through life without knowing what we need and what we desire. Sometimes we do not find directions because we do not know who we want and what we want.

Finally, the Season of Advent helps us reflect on how God consoles us in our lives. We remember our “John the Baptists” who were answers to our needs, whether it was a hunger for knowledge or a thirst for warmth found in friendship and love. We can remember our friends who put their arms around us when we are distraught and troubled. We can remember people who have said kind words to us when we felt unworthy and unforgiving of ourselves; or those whose words and actions encouraged and inspired us. We can remember our mentors, parents, teachers who have guided us when we needed a companion in our life’s journeys.

It is apt that we send Christmas cards in the Season of Advent. When we send greeting cards, we refresh our memories of how God has consoled us through our interpersonal relationships. We celebrate the Seasons of Advent and Christmas with memories of love.

If God does not remove our burdens, how do we find rest?

10 December 2008 Wednesday of the 2nd Week of Advent
Isaiah 40, 25-31; Psalm 103; Matthew 11, 28-30

The readings today encourage and assure us in our waiting. When we are waiting for our dreams to be fulfilled, we often find ourselves losing hope or we get tired of hoping. When we are waiting for the grade we need after taking a grueling exam, we sometimes entertain the thought of failing and we find this dread burdensome. For many students whose academics become more and more challenging as they move towards graduation, studies become overwhelming and stressful. To those who are finding life burdensome, the first reading from Isaiah is apt:

“Do you not know or have you not heard?
The LORD is the eternal God, creator of the ends of the earth.
He does not faint nor grow weary, and his knowledge is beyond scrutiny.
He gives strength to the fainting; for the weak he makes vigor abound.
Though young men faint and grow weary, and youths stagger and fall,
They that hope in the LORD will renew their strength, they will soar as with eagles’ wings.” (Is 40, 28-31)

However, our experiences tell us that God does not actually lift all of our burdens. Our financial difficulties remain. Our heartaches continue to throb. We still feel stressed, tired and tensed. What does Jesus really mean when He said, “Come to me all you who labor and are burdened, and I will give you rest”? Scripture scholars say that the “yoke” in the Gospel is a traditional image of the law (Sir 51, 23-27). And Jesus as the teacher and authoritative interpretation of the law promises refreshment and rest in His school of wisdom. In other words, God dwells in Jesus, and if Jesus’ Spirit dwells in us, then God’s wisdom is accessible and can be learned.

But what is refreshing about wisdom in Jesus? First, the teachings of Jesus are reasonable. Jesus respects our humanity. In the healing of the man with the withered hand on the Sabbath, the Pharisees’ hierarchy of values was eschewed. Observance of the Sabbath laws was more important than charity: thus when Jesus healed the man, it was an illustration that good deeds take precedence over these laws. One should not wait another time to help, including to appease physical hunger, as in the incident of Jesus’ disciples plucking and eating grain on the Sabbath. Second, the teaching of Jesus inspires us to move on, despite the many battles we encounter. It encourages and eggs us not to give up hope, but to continue hoping. His wisdom assures us that there is some light at the end of the tunnel, that there is a direction in our lives even when we feel lost. It stimulates us to develop our talents and our skills and use them to build other people’s lives through service. Finally, Jesus teaches us that we find rest when we share and accompany people who are troubled: how many of us find comfort when a friend wrap their arms around us? That is why Jesus used the image of friendship to describe our new relationship with each other. That is why Jesus taught us the Our Father, to affirm our being children, comforted as a child in the embrace of a parent. Life is less burdensome when shared with someone.

There are difficult moments in our lives when we need comfort. Often, when we are problematic we already know the solution. We just yearn for consolation and encouragement. Jesus taught us that as Christians we do not deny the need of an embrace; neither do we deny others of our capacity to love.

The Immaculate Conception

8 December 2008 Solemnity of the Immaculate Conception
Gen 3, 9-15,20; Psalm 98; Eph 1, 3-12; Luke 1, 26-38

The Immaculate Conception of the Blessed Virgin Mary is indeed an extraordinary event. It tells us that God has ordained that Mary, who would be the Mother of Jesus, would be free from the stain of sin. Thus, Mary was given the grace of being conceived without sin because of her future role as the Mother of God. This grace is purely an unmerited gift of God.

The feast of the Immaculate Conception was established as a universal feast in 1476 by Pope Sixus IV, but it was defined as a dogma by Pope Pius IX on December 8, 1854 in the document, Ineffabilis Deus. This dogma is supported by Scripture --- the Gospel today --- when the Angel Gabriel addressed her as “full of grace” as well as the writings of Church Fathers such as Ireneaus of Lyons and Ambrose of Milan. The devotion of Our Lady of Lourdes made the dogma ever more significant. In the apparition to Bernadette Soubirous at Lourdes, she identified herself as “the Immaculate Conception”.

In addition, what made this event extraordinary is the realization that God has chosen an ordinary woman -- not a beauty queen or a rich girl --- to be the Mother of God. But this one great event of her birth acquired more ‘flesh’ in her daily life. She has lived this holiness every single day. So that what was once extraordinary became part and parcel of ordinary life. She carried out this holiness, which reached its peak when she said yes to the will of God, despite the threat to her life (Women caught to be pregnant without a husband were stoned to death). Furthermore, she followed through her promise to remain holy forever.

I believe that celebrating the Immaculate Conception is a celebration of a possibility: that ordinary people like us can live holy lives. There is a growing cultural pessimism about human nature. There is a belief that we cannot be holy thus we just have to be resigned to this view of human nature. No matter how hard we try, we will eventually sin. To me, having to be holy begins with a trust that our nature is good; that we can live holy lives. Often we become what we believe: if we believe we are forever sinful, then we become indeed sinful. Eventually, we become pessimistic of human nature. Many of those who do not believe in the goodness of persons have made a generalization. Because of their traumas and hurts, they think all of us are the same as their oppressors. For example, we know of those who have become bitter. Because they have been hurt by their boyfriends, they think all men are the same. Or because they have witnessed graft and corruption in government, they think all those who work in government are all dishonest and unprincipled.

But many saints precisely offered their lives in full service of humanity because they believe that every single human being is basically good. They believe that what God said in Genesis was true: everything He created is good. And thus, we are all worthy of His grace. Catholic theology teaches us that when Jesus rose from the dead, everything became new. Christ’s redemption freed us from original sin. We became God’s children, not merely God’s creatures. Do we not carry the Spirit of God with us? We are God’s temple and therefore we are holy. And if we respond to the Spirit of God in us, we, ordinary human beings, can live holy lives. John Brown defined holiness as “thinking as God thinks, willing as God wills”.

To think as God thinks and will as God wills can be applied to ordinary lives. There is a holy studying; a holy taking a bath; a holy talking to a friend. When we love someone as God loves, then we put forth who we really are.

Unadulterated Desire

2 December 2008 Tuesday of the First Week of Advent
Isaiah 11, 1-10; Psalm 72; Luke 10, 21-24

The Israelites pined their hopes on a future king, in the line of David, “from the stump of Jesse”. They prayed for a king that is far greater than any other king because the Lord is upon him. In the future we would soon understand this king, not as the Israelites imagined Him to be as a political Messiah. He was someone far greater than that. The Lord kept his promise: the king will still be from the lineage of David, from Bethlehem, the hometown of Jesse, the father of David. Because the Lord is upon Jesus, He will bring about reconciliation and peace.

The first reading is written in poetic language, and the world it describes is ideal, a fantasy rather than a prediction of the future. It has never happened that the wolf, the leopard, the lion, the bear, and the cobra will be friends with their prey: the lamb, the calf, the cow, the child. That is why many young people find the book, Twilight, very fascinating: a vampire falling in love with a human being and respecting her humanity. In other words, despite Edward's desire to drink of Bella's blood, his love for her prevents him from doing so.

But this image of peace serves two purposes. First, the beauty of these images of predator and prey in friendship provides comfort to those in the midst of great turmoil. In Isaiah’s time, it gave the assurance of peace in the midst of the Assyrian crisis; for us today, it consoles us in the midst of violence and the world financial recession.

On the other hand, the picture gives us a goal to work for. When a goal is clear, the steps towards it can be easier planned. In organizations and institutions, these goals are stated in their vision. We may not be able to fully attain these goals, but at least they give us direction. In addition, when goals are set, we are able to evaluate our present work by comparing or juxtaposing it with these goals. We are able to see the challenges that beset us. We would see our limitations, so that we can know when we need help or how we could fare better. We would be looking at our liabilities, so that we may be able to strengthen our assets and respond to what puts us into a disadvantage.

It is the vocation of every Christian to work for peace. To envision a community of love in an environment of peace. “Blessed are the peacemakers, for theirs is the Kingdom of Heaven,” the Lord of Peace said. We can reflect on two points.

First, we can evaluate ourselves: Am I a troublemaker or a peacemaker? How do I cause harm and damage to people? Do I contribute to the enmity of people in the workplace? How do I bring people to work together in peace? How do I foster unity in heart and mind within my family, friends, and organizations?

Second, we can look at ideals. Do I have a vision or an ideal that keep me on track? Am I directionless because I have no dreams for my future or I simply do not know what I want in my life? Usually, we abandon ideals because we thought these ideals are unrealistic. Ideals have a set purpose in our lives. People with ideals are stable and purposeful. It is in this light that the image of a child in the Gospel comes to mind. Children know what they want. They are single-hearted. And when they want something they like --- like a piece of candy--- they put all of their hearts to it. They are without pretension: if they like it, the like it and if they don’t, they don’t. Clear and unadulterated desire. We pray that our ideals and values such as peace and justice in our world are clear to us that we don’t compromise them even if challenged by culture and the people around us.

Waiting is Sacred

30 November 2008 1st Sunday of Advent
Isaiah 63: 16-19, 64:2-7; Psalm 80; 1 Cor 1, 3-9; Mark 13, 33-37

Have you ever waited for someone to come, or something to arrive that you have oriented your life, your decisions, your attention to it? Many people have experienced this type of waiting. Some pined for the return of their father or a relative from abroad. Some are still waiting for the results of the Bar Exams or the Law Aptitude Exam (LAE). Some are still hoping to find their soul mates, the way Edward found Bella in Twilight. In whatever manner, waiting is part of our lives. And this waiting is the mood of the Season of Advent.

The reading from Isaiah is a prayer in time of despair. When we wait there is a situation or a context that needs to be fulfilled. Perhaps the need for family sparks the waiting for a relative from abroad; the freedom from poverty and destitution motivates the waiting for the result of an exam or job interview result locally or internationally; the despair one finds from being alone and lonely aggravates the desire to find someone special.

In the whole business of waiting there are two important features that are emphasized in the first reading today. In Isaiah, there is a frank admission of sinfulness: “all of us have become like unclean persons” (64,5). Even if there is a split in the community, no party can claim complete innocence. When we wait, we cannot help but reflect on that thing or that person whom we are waiting. We evaluate our relationships. We remember snippets of memories. We look back at those things we have neglected: “I have never expressed my love for my father after all these years”. We admit our sinfulness. It is a time of purification. We ready our hearts for the things we pine for.

Second, waiting is something we are not in control of. In Isaiah, the prophet appeals directly to God because no human aid is forthcoming. It was God who brought them out of Egypt. It was from no human resource. The plea is based, not on the justice of God, but on God’s mercy; he is the Father of all. The idea of God as Father assures the right of even outsiders and castaways to invoke God, irrespective of their standing in the community. The fatherhood of God was a characteristic motif on the lips of Jesus, who argued that the one Father made the sun shine and rain fall on the just and the unjust (Mt. 5, 45).

In our lives, when we wait, we put all our hopes in the hands of God. We pray for the safe return of our loved ones. We know that we cannot do anything about our exams, and thus we cannot but wait. We do not know when will we be free from our struggles, our family and financial difficulties, a hurt that still throbs, a memory that keeps haunting us. And so we wait until it ends in its time.

The difference in Advent is this: the return of salvation is assured. In Mark’s Chapter 13, the Gospel today, the apocalyptic chapter ends with Mark’s challenge for all his readers: He asks them to persevere in their faith, even in dark days of suffering on behalf of the Gospel.

So too with us. In the midst of waiting, we are to be alert from the temptation of despair and hopelessness. It is our duty to be alert missionaries of the Gospel in the present, since the Son of Man entrusted it into their hands until his return in glory.

There is something else: there is an end to this wait, a promise that is sure and assured. In the whole four weeks of Advent, it always ends with Christmas.