29 June 2008 Solemnity of Sts. Peter and Paul
Acts 12, 1-11; Psalm 34; 2 Tim 4, 6-18; Matthew 16, 13-19
There is a connection between the Solemnity of Sts. Peter and Paul and the question of Jesus in the Gospel of Matthew: “Who do you say that I am?” Let us look at both disciples. Peter was the head of the Jewish Christian community in Jerusalem. Paul was the apostle to the Gentiles. It was Paul who opened the gates of Christianity to the world. Both Peter and Paul underwent great hardships as narrated in the first reading. Herod was after the head of Christians; while Paul underwent numerous trials in his travels. Both of them died in Rome as martyrs. The stories of Peter, Paul and many other disciples have been romanticized that we treat them like one of those fairy tales in our bookshelves. It was, I believed, people like Mel Gibson in his movie, The Passion of the Christ, who took the story once again of Jesus and showed point blank what the Passion was. Use you imagination: Peter and Paul also had their lives crucified literally. What they underwent as disciples was as terrible as all the martyrs and saints of the Christian world.
We should ask ourselves today: if we are to meet the same suffering as these disciples, the same inhumane punishment as the crucifixion, will you retract your faith to save your lives? What then would make someone suffer a terrible death; to give up all that one had for the sake of someone far greater than their lives? It is no other than, to me, an act of love. We do not give our lives to people we fear. We give our lives to people we love.
And so the question of Jesus to each of us is very important: “Who do you say that I am?” Many pious individuals would easily blurt out many of Jesus’ titles: the Son of God, the Lord of Lords, My Greatest Friend, etc. I personally have some reservations about ready answers. Often when you begin to talk to the individual about how one lives their life of faith, you begin to wonder what image do they actually have of God.
Henry Wadsworth Longfellow once said in The Golden Legend, “Some falsehood mingles with all truth.” Thus who God truly is to us, our image of God, may have some falsity into it. Let me give you an example. We all know that God loves us. But somehow our experience of God’s love is connected to how we love and how we choose to live our lives. When we equate the dynamics of God’s love with how human love often operates (it is conditional and must be reciprocated in order to be true), then a toxic image of God develops: God whose love is earned and can be lost. We say that people should get what they deserve. Therefore, people who sin and live selfish lives are not deserving of God’s love. If this is the case, then Jesus lied when he said that God sends the sun and the rain to both the weeds and wheat, or Paul lied when he said that Jesus died for us while we were sinners.
And when people with this image confess their sins, the sacrament becomes a way to earn God’s love again. So it is reduced to a transaction in which they pay the price for their sins (they sometimes complain about a minimal penance for some venial neglect), earn God’s love again, and then, they begin a life of grace for a few minutes --- until the next sinful thought. They would return the next for another confession. Often, they develop a scrupulous conscience.
This mentality becomes increasingly toxic because it prevents the penitents from asking the more difficult but transforming question about what lies behind their sinful patterns. The penitents do not experience themselves as being loved by God even in their imperfections.
Regularity and Pretensions
26 June 2008 Thursday of the 12th Week in Ordinary Time
Matthew 7, 21-29 Regularity
We always wondered why there were many reports of miracles during ancient times than today. Was the Lord more present before than the present age? Ancient peoples regarded every single --- and common --- sickness as the work of demons. When one got sick, a part of the person’s body succumbed to the demon that maligned it. Ancient Egyptians drew several entry points in our bodies where demons entered and left. There was no scientific studies then. Imagine every cure we had of headaches, stomachaches, colds, flu, etc. The frequency of our cures was equal to the frequency of miracles. Therefore, many inauthentic prophet could pose as a miracle worker.
A man named Celsus attributed the miracles of Jesus to the god Apollo. And Origen, one of the early fathers of the Church, defended the authenticity of Jesus’ miracles, though not denying the existence of them. He said that every cure was neither good nor bad but could be done by both the godless and honest people.
How do we know that a person is not pretentious? The test is fidelity. There is always a limit to pretension. After some time, we become exhausted from acting. When a person professes love to you, you can measure the sincerity of that love by the regularity of love expressions. It can be in the constancy of his visits, or the consistency of his words and actions. In the past, suitors are tested by serving the family for a long period of time. If the devotion does not wear out, then the love is authentic and true. Jesus said that not anyone who says, “Lord, Lord” will enter the kingdom of heaven. Some can easily show to other people that they have been converted to great faith by their pious words but if the words are not translated to deeds, then their words are empty.
How do you show your sincerity to God? Do you do things --- such as worship --- persistently and regularly? Do you go to Sunday mass rain or shine? Or do you go only when you feel like it?
False and True Prophets
25 June 2008 Wednesday of the 12th Week in Ordinary Time
Matthew 7, 15-20
We all know about false prophets. Jeremiah had conflicts with prophets who said that there was peace, when there was war (Jeremiah 6, 14). Ezekiel called them wolves. When sending his disciples, Jesus warned them about wolves, that his disciples will be sent like sheep in the midst of wolves. Paul also said, “Fierce wolves will come in among you, not sparing the flock.” False prophets were like wolves in sheep’s clothing. St. Ignatius of Loyola, warned a person in prayer about the devil who appears like angels. And we, today, know these false prophets, like politicians’ promises on television. Sometimes they look too good to be true.
Jesus said that we get to know their deceptions from their fruits. Kung anong kahoy, yaong bunga (like tree, like fruit). Epictetus said, “How can a vine grow not like a vine but like an olive, or, how can an olive grow not like an olive but a vine.” We get to know whether someone is real if one fulfills one’s promises.
These are the differences. First, a false prophet is interested in oneself. A true shepherd cares for his flock more than his life; but a false prophet like a wolf cares nothing but to satisfy one’s hunger and greed. The true prophet asks what he can contribute to others; the false prophet thinks about what he can get for himself. Remember the tragedy of Burma, the government officials whose responsibility is the common welfare are the same officials who prevented relief goods from reaching the people.
Second, the false prophet is interested in one’s prestige. A person may help someone in need: but the true and false prophet can be seen with a motive. The true wants to help, the false wants people who see how helpful he is. The false prophet wants to display; the true prophet works without the cameras.
But these are not just our public figures. We can either be a false or true prophet in our own private lives. Or, we can vacillate from being false and true prophets. If we are halo-halo, a mixture of both, then my suggestion is this: if you are doing something that is already good, then we just have to work on our motivations. Our impure agenda should not prevent us from lending a hand. Perhaps by purifying our motives, we can make whatever good we do better and honorable.
Matthew 7, 15-20
We all know about false prophets. Jeremiah had conflicts with prophets who said that there was peace, when there was war (Jeremiah 6, 14). Ezekiel called them wolves. When sending his disciples, Jesus warned them about wolves, that his disciples will be sent like sheep in the midst of wolves. Paul also said, “Fierce wolves will come in among you, not sparing the flock.” False prophets were like wolves in sheep’s clothing. St. Ignatius of Loyola, warned a person in prayer about the devil who appears like angels. And we, today, know these false prophets, like politicians’ promises on television. Sometimes they look too good to be true.
Jesus said that we get to know their deceptions from their fruits. Kung anong kahoy, yaong bunga (like tree, like fruit). Epictetus said, “How can a vine grow not like a vine but like an olive, or, how can an olive grow not like an olive but a vine.” We get to know whether someone is real if one fulfills one’s promises.
These are the differences. First, a false prophet is interested in oneself. A true shepherd cares for his flock more than his life; but a false prophet like a wolf cares nothing but to satisfy one’s hunger and greed. The true prophet asks what he can contribute to others; the false prophet thinks about what he can get for himself. Remember the tragedy of Burma, the government officials whose responsibility is the common welfare are the same officials who prevented relief goods from reaching the people.
Second, the false prophet is interested in one’s prestige. A person may help someone in need: but the true and false prophet can be seen with a motive. The true wants to help, the false wants people who see how helpful he is. The false prophet wants to display; the true prophet works without the cameras.
But these are not just our public figures. We can either be a false or true prophet in our own private lives. Or, we can vacillate from being false and true prophets. If we are halo-halo, a mixture of both, then my suggestion is this: if you are doing something that is already good, then we just have to work on our motivations. Our impure agenda should not prevent us from lending a hand. Perhaps by purifying our motives, we can make whatever good we do better and honorable.
Our Defining Moments
24 June 2008 Solemnity of the Nativity of St. John the Baptist
Isaiah 49, 1-6; Psalm 139; Acts 13, 22-26; Luke 1, 57-80
There is one defining moment in our lives. All that we have been, all that we have achieved, all that we have prepared for suddenly converges to that one moment. For John the Baptist, it was the time when he, as the Gospel puts it, ‘made his manifestation to Israel’. And all of the time before this debut, John was in the desert being formed by God. Isaiah in the first reading tells us that before he began his mission to unite the tribes of Israel, God prepared him first.
John the Baptist spent his time in the dessert, living a very inconspicuous life. Isaiah called it, his hidden life. Even Jesus spent 30 years in the background: we know some details of his childhood until 12 years old. And the next time we hear about Jesus, he was being baptized by John at 30.
The hidden life of many great people is as important as their defining moment. The hours spent burning the midnight oil, the regular practices, and the daily trek to the classrooms are just a few things that make up that once and for all decision or performance that defined them. The series of failures and disappointments and for some the unbearable heartaches that punctuated their unobtrusive life boils down to that moment. Usually it comes unexpectedly. For many actors and artists, they call it their break.
But what we would do with that break depends on how we are equipped. How much we have valued the time for reflection, study and practice in the quiet of our rooms, the gym, music studios, away from the spotlight, would soon be needed when you are in that one particular moment.
What is that moment then? It is the time when we make a life-changing decision, some even ritualizing it in a ceremony or a liturgy like religious vows or marriage. It is the time when a great big project is offered which we know will either make or break us. If we do it excellently --- meaning, putting in everything we know and gave up ---- we will be given bigger responsibilities. If our performance is lackluster, the next break would be unexceptional. Waste another opportunity, and everything goes down the drain.
St. John the Baptist’s words were simple, “Prepare the way of the Lord.” That is what we do simply everyday or the rest of our lives. Isaiah’s mission was to bring the tribes of Israel together. John the Baptist’s call to repentance was to bring people closer to the Lord. A lot of our personal preparations are about gathering our scattered selves. But the corporate enterprise of each one of us is to find what values we share and what we commonly believe. Josh Groban’s song, Thankful, in his Christmas album, Noël, puts it this way:
Even with our differences there is a place we‘re all connected
Each of us can find each other’s lives.
It is true: when we prepare, we define our lives. When we see how we were formed by God, we discover our identity.
Isaiah 49, 1-6; Psalm 139; Acts 13, 22-26; Luke 1, 57-80
There is one defining moment in our lives. All that we have been, all that we have achieved, all that we have prepared for suddenly converges to that one moment. For John the Baptist, it was the time when he, as the Gospel puts it, ‘made his manifestation to Israel’. And all of the time before this debut, John was in the desert being formed by God. Isaiah in the first reading tells us that before he began his mission to unite the tribes of Israel, God prepared him first.
John the Baptist spent his time in the dessert, living a very inconspicuous life. Isaiah called it, his hidden life. Even Jesus spent 30 years in the background: we know some details of his childhood until 12 years old. And the next time we hear about Jesus, he was being baptized by John at 30.
The hidden life of many great people is as important as their defining moment. The hours spent burning the midnight oil, the regular practices, and the daily trek to the classrooms are just a few things that make up that once and for all decision or performance that defined them. The series of failures and disappointments and for some the unbearable heartaches that punctuated their unobtrusive life boils down to that moment. Usually it comes unexpectedly. For many actors and artists, they call it their break.
But what we would do with that break depends on how we are equipped. How much we have valued the time for reflection, study and practice in the quiet of our rooms, the gym, music studios, away from the spotlight, would soon be needed when you are in that one particular moment.
What is that moment then? It is the time when we make a life-changing decision, some even ritualizing it in a ceremony or a liturgy like religious vows or marriage. It is the time when a great big project is offered which we know will either make or break us. If we do it excellently --- meaning, putting in everything we know and gave up ---- we will be given bigger responsibilities. If our performance is lackluster, the next break would be unexceptional. Waste another opportunity, and everything goes down the drain.
St. John the Baptist’s words were simple, “Prepare the way of the Lord.” That is what we do simply everyday or the rest of our lives. Isaiah’s mission was to bring the tribes of Israel together. John the Baptist’s call to repentance was to bring people closer to the Lord. A lot of our personal preparations are about gathering our scattered selves. But the corporate enterprise of each one of us is to find what values we share and what we commonly believe. Josh Groban’s song, Thankful, in his Christmas album, Noël, puts it this way:
Even with our differences there is a place we‘re all connected
Each of us can find each other’s lives.
It is true: when we prepare, we define our lives. When we see how we were formed by God, we discover our identity.
Jeremiah and John the Baptist
23 June 2008 Vigil of the Nativity of John the Baptist
Jeremiah 1, 4-10; Psalm 71; 1 Peter 1, 8-12; Luke 1, 5-17
There is reason for me to have some connection with St. John the Baptist. He is the patron saint of my parents, our pharmacy was named, “Farmacia San Juan”. Every time my family prayed the rosary, my mom would not missed John the Baptist. So what is in him?
First, the role of John the Baptist had been wrought by God even before he was born. His life was predicted in the Old Testament, and I guess, he took his role seriously when he was young.
I still believe that God has written in our hearts the role we are to play in the greater scheme of things. Every person has a place under the sun. Our talents are the tools of our trade. Our mental abilities point to our capacity to discover that role, that vocation where we would be happy and at home with our lives. It is this ability that we are able to reflect to see where we were, where we’re going, and what we were meant to be. It is like looking at a map: there are many roads to take to reach a destination, but there is one which is more ourselves, that which is more familiar. Not that other roads are bad; some roads we just take because we know that path.
Second, the Lord calls us at any point in our lives. Some were called when they were old like Abraham. Some people were given a clear path like St. Paul; a fallen horse, a light from the sky, and then a clear vocation. Some were called when they were young, like Timothy and Jeremiah. In the first reading, Jeremiah complained to God: “Ah, Lord God, I know not how to speak; I am too young.” And God said, “Say not, ‘I am too young.’ Whomever I send you, you shall go; have no fear before them because I am with you to deliver you.”
When I was prenovice, I was 16 years old. Fr. Jojo Magadia SJ, our present provincial, was my prenovitiate director. All I knew, when I was sent to Haggerty Hall in Xavier University in Cagayan de Oro City, was that I wanted to pursue priesthood because it was the path that was familiar to me. I spent most of time as a church musician, and I was at home there. I didn’t know what would happen to me, but it was worth my while. The promise of pursuing the path was irresistible: it is the promise of finding myself and thereby discovering my place under the sun. If it was not for me, God would show another.
And then I was soon discovering what I was up to. The mission of a Jesuit was more than what a 16-year old can bear. The demands of academic life challenged my mental ability. The regularity of prayer challenged my ‘play-it-by-ear’ lifestyle. Artists, they said, were governed by their present interest so everything was volatile. Living with my community, with people who may like or not like me, was grueling. When I was young, I thought the world should adjust to me; but I soon discovered that growing maturely means appreciating the uniqueness of individuals and learning to love them in their differences. I was not the only one adjusting to them; they were also adjusting to me.
The point was simple: I thought it was about me, my abilities, my talents, my work. Slowly I realized working in the vineyard of the Lord was not a solo show. It was with companions. God with me. Fellow Jesuits at my side. Friends and families around me. I was not alone.
Finally, I learned something about fear and control. John the Baptist left his family and lived in the desert. He responded to God’s call even if it meant living in an inhospitable place. He had to face his fear and let go of the comforts of his home.
Jeremiah 1, 4-10; Psalm 71; 1 Peter 1, 8-12; Luke 1, 5-17
There is reason for me to have some connection with St. John the Baptist. He is the patron saint of my parents, our pharmacy was named, “Farmacia San Juan”. Every time my family prayed the rosary, my mom would not missed John the Baptist. So what is in him?
First, the role of John the Baptist had been wrought by God even before he was born. His life was predicted in the Old Testament, and I guess, he took his role seriously when he was young.
I still believe that God has written in our hearts the role we are to play in the greater scheme of things. Every person has a place under the sun. Our talents are the tools of our trade. Our mental abilities point to our capacity to discover that role, that vocation where we would be happy and at home with our lives. It is this ability that we are able to reflect to see where we were, where we’re going, and what we were meant to be. It is like looking at a map: there are many roads to take to reach a destination, but there is one which is more ourselves, that which is more familiar. Not that other roads are bad; some roads we just take because we know that path.
Second, the Lord calls us at any point in our lives. Some were called when they were old like Abraham. Some people were given a clear path like St. Paul; a fallen horse, a light from the sky, and then a clear vocation. Some were called when they were young, like Timothy and Jeremiah. In the first reading, Jeremiah complained to God: “Ah, Lord God, I know not how to speak; I am too young.” And God said, “Say not, ‘I am too young.’ Whomever I send you, you shall go; have no fear before them because I am with you to deliver you.”
When I was prenovice, I was 16 years old. Fr. Jojo Magadia SJ, our present provincial, was my prenovitiate director. All I knew, when I was sent to Haggerty Hall in Xavier University in Cagayan de Oro City, was that I wanted to pursue priesthood because it was the path that was familiar to me. I spent most of time as a church musician, and I was at home there. I didn’t know what would happen to me, but it was worth my while. The promise of pursuing the path was irresistible: it is the promise of finding myself and thereby discovering my place under the sun. If it was not for me, God would show another.
And then I was soon discovering what I was up to. The mission of a Jesuit was more than what a 16-year old can bear. The demands of academic life challenged my mental ability. The regularity of prayer challenged my ‘play-it-by-ear’ lifestyle. Artists, they said, were governed by their present interest so everything was volatile. Living with my community, with people who may like or not like me, was grueling. When I was young, I thought the world should adjust to me; but I soon discovered that growing maturely means appreciating the uniqueness of individuals and learning to love them in their differences. I was not the only one adjusting to them; they were also adjusting to me.
The point was simple: I thought it was about me, my abilities, my talents, my work. Slowly I realized working in the vineyard of the Lord was not a solo show. It was with companions. God with me. Fellow Jesuits at my side. Friends and families around me. I was not alone.
Finally, I learned something about fear and control. John the Baptist left his family and lived in the desert. He responded to God’s call even if it meant living in an inhospitable place. He had to face his fear and let go of the comforts of his home.
Unless we face fear, we will not be able to name and identify what paralyzes us and prevents us from growing. Unless we let go, we will not be able to find our lives. We need courage to follow our hearts. We need to let go to find God. Those who found God in the prenovitiate, whether in or out of the Society of Jesus, discovered their place under the sun.
Be not Afraid
22 June 2008 12th Sunday in Ordinary Time
Jer 20, 10-13; Psalm 69; Rom 5, 12-15; Matthew 10, 26-33
Jer 20, 10-13; Psalm 69; Rom 5, 12-15; Matthew 10, 26-33
Note: Because of the typhoon Frank, we shall move the Mass of the Holy Spirit next Sunday, 29 June 2008 at the 11:00 am mass, UP Parish of the Holy Sacrifice.
I have been watching the first season of the ABC TV Series, Kyle XY while thinking about what to say today. I would like to say something about studies, and I wrote only one sentence on my computer: “It takes courage to study.” Kyle could study the encyclopedia the whole afternoon; he would flip the pages as fast as Superman would absorb one whole book. And I found myself wishing to be like them. You see, I am 39 and I would like to go to further studies. I am not getting younger, and if I had a memory like Kyle or Superman, my life would be a lot easier. But if I were Kyle or Superman, I would not need courage in my studies. And this I guess is not just myself. It is on the wish-list of many students. And I am speaking to them right now.
The readings today constantly reminds us not to be afraid. Jeremiah is faced with both internal and external dangers. He nearly despairs and doubts his vocation as a prophet. The internal climate of many students is often turbulent. While studying for an exam or beating the deadline of a paper, they struggle with family and financial concerns. Or, many struggle with personal matters such as life directions or relationships. Jeremiah’s former friends are the same people who ‘watch every misstep’ he takes and wish for his entrapment. But the element that zaps whatever confidence we have in life is the realization that we cannot face the storms alone.
Surveys also point to external dangers that threaten the young. Incidences of theft on campus become a perennial concern of both parents and school authorities. The streets are not safe either. No matter whether you are in the heart of downtown Manila or in the manicured Katipunan road where our universities are, we will always feel insecure and afraid of what might befall us.
But studying itself needs courage. With the deluge of data in the internet and new discoveries thicken textbooks, the present generation --- and even older generation --- can be overwhelmed by the enormity of things we need to know. Every doctor today is insecure about the younger generation who might know more than what he knows. There are two reactions to this fear: we either refuse to update or we take in more than what we can chew.
Many Christians remain imprisoned by fears and anxieties simply because we do not take the opportunity to read and to study. The purpose of study is to transform ourselves. By studying, we replace old destructive habits or thoughts with new life-giving principles. For example, we can change our negative perception of life and of people if we read about pressing concerns: we do not remain too negative when we also learn that there are many good people who are still advocating peace and justice. Through reading, we are able to know how we can be actively involved in social change --- not just donation but committed involvement.
principle is true in every endeavor: biology, mathematics, human relationships such as friendships and marriage. It is also true in our spiritual lives. Many of us are hampered and confused in our lives simply because we are uninformed and ignorant about the truth. How many relationships have been destroyed by lies? How many misunderstandings have slacken progress in institutions?
In Christian life, many faithful in church who fulfill their religious duties and even those who seek to follow Christ, remain unchanged. We may sing and pray and worship with all of our lives, have experienced some divine visions, but after the ‘high’ we remained the same before the vision. Or we experience persecution from other religions because when asked about the rationale of our practices, we actually do not know or we have false teachings --- often superstitious or outdated --- as Matthew (23,15) said, “You traverse sea and land to make a single convert, and when he becomes a convert, you make him twice as much as a child of hell as yourselves.” The 2nd Plenary Council of the Philippines said that we need to have an ‘informed faith’.
Thus, as we begin the school year, whether as a student or as a student in the school of life, we should pick up all our courage and take a book, a magazine, or surf the internet, and begin to read.
The readings today constantly reminds us not to be afraid. Jeremiah is faced with both internal and external dangers. He nearly despairs and doubts his vocation as a prophet. The internal climate of many students is often turbulent. While studying for an exam or beating the deadline of a paper, they struggle with family and financial concerns. Or, many struggle with personal matters such as life directions or relationships. Jeremiah’s former friends are the same people who ‘watch every misstep’ he takes and wish for his entrapment. But the element that zaps whatever confidence we have in life is the realization that we cannot face the storms alone.
Surveys also point to external dangers that threaten the young. Incidences of theft on campus become a perennial concern of both parents and school authorities. The streets are not safe either. No matter whether you are in the heart of downtown Manila or in the manicured Katipunan road where our universities are, we will always feel insecure and afraid of what might befall us.
But studying itself needs courage. With the deluge of data in the internet and new discoveries thicken textbooks, the present generation --- and even older generation --- can be overwhelmed by the enormity of things we need to know. Every doctor today is insecure about the younger generation who might know more than what he knows. There are two reactions to this fear: we either refuse to update or we take in more than what we can chew.
Many Christians remain imprisoned by fears and anxieties simply because we do not take the opportunity to read and to study. The purpose of study is to transform ourselves. By studying, we replace old destructive habits or thoughts with new life-giving principles. For example, we can change our negative perception of life and of people if we read about pressing concerns: we do not remain too negative when we also learn that there are many good people who are still advocating peace and justice. Through reading, we are able to know how we can be actively involved in social change --- not just donation but committed involvement.
principle is true in every endeavor: biology, mathematics, human relationships such as friendships and marriage. It is also true in our spiritual lives. Many of us are hampered and confused in our lives simply because we are uninformed and ignorant about the truth. How many relationships have been destroyed by lies? How many misunderstandings have slacken progress in institutions?
In Christian life, many faithful in church who fulfill their religious duties and even those who seek to follow Christ, remain unchanged. We may sing and pray and worship with all of our lives, have experienced some divine visions, but after the ‘high’ we remained the same before the vision. Or we experience persecution from other religions because when asked about the rationale of our practices, we actually do not know or we have false teachings --- often superstitious or outdated --- as Matthew (23,15) said, “You traverse sea and land to make a single convert, and when he becomes a convert, you make him twice as much as a child of hell as yourselves.” The 2nd Plenary Council of the Philippines said that we need to have an ‘informed faith’.
Thus, as we begin the school year, whether as a student or as a student in the school of life, we should pick up all our courage and take a book, a magazine, or surf the internet, and begin to read.
Be on Fire
Mass of the Holy Spirit
Miriam College
19 June 2008
The Mass of the Holy Spirit that opens the school-year is, to me, one of the most beautiful tradition of being in a Catholic school. It is a time for us to celebrate friendships; when we see our classmates again after a long summer, or even seeing our teachers again especially those whom we have some particular affection. It is a time to be grateful for the summer months of rest and relaxation; when we have gained back our health and we are raring to go. But the Mass of the Holy Spirit is much, much more than just these. It is said that we shall know what spirit we have by its fruits. If you have nurtured your friendships and it has enriched your life, you know it is from the same Spirit of Love. At the opening of the year, we invoke the Spirit because it is what gives us fire. It is what gives us passion. It is what gives us the gasoline we need to move with energy, inspiration and speed. When we pray to the Holy Spirit, we are saying that we shall quench our thirst for knowledge and truth, so that understanding our lives and our world, we shall live better lives. We shall be modern-day missionaries: we will, as Jesus tells us in the Gospel, proclaim the good news to all the nations.
The 2nd Plenary Council of the Philippines said that the faith of Filipinos is not sufficiently missionary. Many of us think that the work of evangelization is the job of a select few. We do not realize that the Christian vocation is by its very nature a vocation to the apostolate, to the work of God. Pope Paul VI said that “it is unthinkable that a person should believe the Word of God and submit oneself to the Kingdom without becoming a person who bears witness to it and proclaims it in one’s turn” (EN 24). You see, our faith must be personally assimilated and interiorized by the believer, otherwise, they remain like foreign objects in our bodies and will fail to influence our decisions. What does this mean? It means we should see all aspects of our lives as living out our Christian faith.
Let me illustrate that. The test is enthusiasm. If you are a student who loves your course, gets passionate about it, almost like being consumed by fire, then, in faith terms, it is the Spirit of Fire. On the other hand, are we studying just to get it over with? Para matapos na? Do we come to school dragging your feet, having less enthusiasm than having to hang out with our barkada in coffee shops or seeing our crushes? Do we actually know what we want in our lives, and are our decisions moving towards the fulfillment of our dreams. If the disinterest in studies springs from having no goal in life, then, in faith terms, you are not responding to the invitation of the Spirit to go where your heart is. When one is disinterested and without energy, the person becomes like ice, cold and lethargic. Energy is fire. The color of the Spirit is red, the color of passion. The energy that would enable you to graduate life with honors.
To be missionary means to be witnesses. To be witness means to attest to the truth. To make everyone see in our lives that our faith is true. In other words, to show that having our particular faith is the most practical thing in our lives. Fr. Pedro Arrupe SJ said, “Nothing is more practical than finding God, that is, than falling in love in a quite absolute, final way. What you are in love with, what seizes your imagination will affect everything. It will decide what will get you out of bed in the mornings, what you will do with your evenings, how you spend your weekends, what you read, who you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love, stay in love, and it will decide everything.”
Miriam College
19 June 2008
The Mass of the Holy Spirit that opens the school-year is, to me, one of the most beautiful tradition of being in a Catholic school. It is a time for us to celebrate friendships; when we see our classmates again after a long summer, or even seeing our teachers again especially those whom we have some particular affection. It is a time to be grateful for the summer months of rest and relaxation; when we have gained back our health and we are raring to go. But the Mass of the Holy Spirit is much, much more than just these. It is said that we shall know what spirit we have by its fruits. If you have nurtured your friendships and it has enriched your life, you know it is from the same Spirit of Love. At the opening of the year, we invoke the Spirit because it is what gives us fire. It is what gives us passion. It is what gives us the gasoline we need to move with energy, inspiration and speed. When we pray to the Holy Spirit, we are saying that we shall quench our thirst for knowledge and truth, so that understanding our lives and our world, we shall live better lives. We shall be modern-day missionaries: we will, as Jesus tells us in the Gospel, proclaim the good news to all the nations.
The 2nd Plenary Council of the Philippines said that the faith of Filipinos is not sufficiently missionary. Many of us think that the work of evangelization is the job of a select few. We do not realize that the Christian vocation is by its very nature a vocation to the apostolate, to the work of God. Pope Paul VI said that “it is unthinkable that a person should believe the Word of God and submit oneself to the Kingdom without becoming a person who bears witness to it and proclaims it in one’s turn” (EN 24). You see, our faith must be personally assimilated and interiorized by the believer, otherwise, they remain like foreign objects in our bodies and will fail to influence our decisions. What does this mean? It means we should see all aspects of our lives as living out our Christian faith.
Let me illustrate that. The test is enthusiasm. If you are a student who loves your course, gets passionate about it, almost like being consumed by fire, then, in faith terms, it is the Spirit of Fire. On the other hand, are we studying just to get it over with? Para matapos na? Do we come to school dragging your feet, having less enthusiasm than having to hang out with our barkada in coffee shops or seeing our crushes? Do we actually know what we want in our lives, and are our decisions moving towards the fulfillment of our dreams. If the disinterest in studies springs from having no goal in life, then, in faith terms, you are not responding to the invitation of the Spirit to go where your heart is. When one is disinterested and without energy, the person becomes like ice, cold and lethargic. Energy is fire. The color of the Spirit is red, the color of passion. The energy that would enable you to graduate life with honors.
To be missionary means to be witnesses. To be witness means to attest to the truth. To make everyone see in our lives that our faith is true. In other words, to show that having our particular faith is the most practical thing in our lives. Fr. Pedro Arrupe SJ said, “Nothing is more practical than finding God, that is, than falling in love in a quite absolute, final way. What you are in love with, what seizes your imagination will affect everything. It will decide what will get you out of bed in the mornings, what you will do with your evenings, how you spend your weekends, what you read, who you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love, stay in love, and it will decide everything.”
Leadership Succession
18 June 2008 Wednesday of the 11th Week in Ordinary Time
2 Kings 2, 1, 6-14; Psalm 31, 20-24; Matthew 6, 1-18
In the first reading, Elisha succeeds Elijah. This opening segment gives us a picture of leadership succession. How was the succession given? First, Elijah asked Elisha to come with him to the Jordan River. He strikes the water with his rolled mantle and the waters divided. Such power recalls Israel’s leaders such as Moses (Exodus 14) and Joshua (Josh 3). Second, Elisha requests Elijah to give him a double portion of his spirit. A double portion is given to the eldest son as a privilege in Deuteronomy 21, 17. And Elijah promised to give it. Third, Elijah was taken up by flaming chariots and flaming horses. Fire has always been linked with Elijah, the prophet, as he brought fire to consume the offerings on the altar. The event was to prove who among Israel’s gods --- Baal or Yahweh --- was the true and only God. Elijah has been Israel’s guide and source of security. Finally, Elijah’s mantle fell from the chariot. Elisha tore his own garment, and took Elijah’s mantle instead. Clothes, in olden times, has always been taken as an extension of the person.
When Elijah was gone, Elisha took Elijah’s mantle and strikes the Jordan river. The waters of the Jordan separated as Elijah has done. This suggests that Elijah indeed has given Elisha a double portion of his spirit and power. In addition, Elisha performs a miracle: in verse 19-23, Elisha makes the water of Jericho pure. Moreover, with his cloak, Elisha thus assumes Elijah’s identity. Elisha then gets the obeisance due him as Elijah’s successor when the ‘guild prophets’ (adherents and dependents) prostrated themselves to him. Later in his life, Elisha will also be addressed as fire in 2 Kings 13, 14 --- like Elijah.
Assuming a responsibility is part of growing up. In fact, it is an opportunity for many to develop leadership skills, manage people, hone their talents and use them at the service of a specific community. When we are elected as officers in an organization, as project managers, or even as facilitators, we are always confronted with the question of succession: Should I continue what the past leaders have been doing? Should I change the system? Many leaders face this dilemma. If we continue with what has been done, how about our personal contribution. If we change everything, how about our tradition and history? Guess, a large part of the dilemma is about motivation. Student leaders have a tenure of one school-year: to continue what has been done in the past means having no impact; to change the system might make him/her popular, but sustainability will be the challenge.
As leaders, we have to admit that whatever impact we might have is often influenced greatly by our predecessors and successors. Whether or not we are conscious about it, we stand on the shoulders of those who went before us and laid the foundation for those who will follow. On the other hand, leaders whose term is just a matter of one year, tries to make a difference by making a 360-degree turn-around, resorting to quick-fixes. The result is that any efforts at improvement are not sustained. It can catapult a leader to promotion with a great reputation, but its members might feel overburdened by too much pushing. To be given a responsibility means to fulfill it not for the sake of one’s glory, but for the sake of its members.
To ask first what would be best for the organization may be the best thing to do. If continuing tradition would be best, especially if the past leadership has seen it beneficial, then a great leader would continue the program. This, to me, is the warning of the Gospel. When we do things, we don’t do it for show. Because if it is for show, then it is about the leader’s ego. We have seen pictures of national leaders kneeling at church pews holding a string of big rosary beads and attending mass. It would be a great picture, but for those who know the real score, one could easily see the motivation, if not, the ignorance. First, how can you concentrate about praying the rosary when you are in the midst of people who sing, stand, kneel, and respond? Second, we are told that the mass is the peak of worship and devotions such as the rosary are not encouraged within the celebration of the Eucharist. Third, try to prevent cameras from clicking, and slowly notice whether the national leader would move the beads.
St. Ignatius gives us a principle: tantum quantum. Use if it leads to God’s greater glory. Thus, follow what would help bring the organization closer to God.
2 Kings 2, 1, 6-14; Psalm 31, 20-24; Matthew 6, 1-18
In the first reading, Elisha succeeds Elijah. This opening segment gives us a picture of leadership succession. How was the succession given? First, Elijah asked Elisha to come with him to the Jordan River. He strikes the water with his rolled mantle and the waters divided. Such power recalls Israel’s leaders such as Moses (Exodus 14) and Joshua (Josh 3). Second, Elisha requests Elijah to give him a double portion of his spirit. A double portion is given to the eldest son as a privilege in Deuteronomy 21, 17. And Elijah promised to give it. Third, Elijah was taken up by flaming chariots and flaming horses. Fire has always been linked with Elijah, the prophet, as he brought fire to consume the offerings on the altar. The event was to prove who among Israel’s gods --- Baal or Yahweh --- was the true and only God. Elijah has been Israel’s guide and source of security. Finally, Elijah’s mantle fell from the chariot. Elisha tore his own garment, and took Elijah’s mantle instead. Clothes, in olden times, has always been taken as an extension of the person.
When Elijah was gone, Elisha took Elijah’s mantle and strikes the Jordan river. The waters of the Jordan separated as Elijah has done. This suggests that Elijah indeed has given Elisha a double portion of his spirit and power. In addition, Elisha performs a miracle: in verse 19-23, Elisha makes the water of Jericho pure. Moreover, with his cloak, Elisha thus assumes Elijah’s identity. Elisha then gets the obeisance due him as Elijah’s successor when the ‘guild prophets’ (adherents and dependents) prostrated themselves to him. Later in his life, Elisha will also be addressed as fire in 2 Kings 13, 14 --- like Elijah.
Assuming a responsibility is part of growing up. In fact, it is an opportunity for many to develop leadership skills, manage people, hone their talents and use them at the service of a specific community. When we are elected as officers in an organization, as project managers, or even as facilitators, we are always confronted with the question of succession: Should I continue what the past leaders have been doing? Should I change the system? Many leaders face this dilemma. If we continue with what has been done, how about our personal contribution. If we change everything, how about our tradition and history? Guess, a large part of the dilemma is about motivation. Student leaders have a tenure of one school-year: to continue what has been done in the past means having no impact; to change the system might make him/her popular, but sustainability will be the challenge.
As leaders, we have to admit that whatever impact we might have is often influenced greatly by our predecessors and successors. Whether or not we are conscious about it, we stand on the shoulders of those who went before us and laid the foundation for those who will follow. On the other hand, leaders whose term is just a matter of one year, tries to make a difference by making a 360-degree turn-around, resorting to quick-fixes. The result is that any efforts at improvement are not sustained. It can catapult a leader to promotion with a great reputation, but its members might feel overburdened by too much pushing. To be given a responsibility means to fulfill it not for the sake of one’s glory, but for the sake of its members.
To ask first what would be best for the organization may be the best thing to do. If continuing tradition would be best, especially if the past leadership has seen it beneficial, then a great leader would continue the program. This, to me, is the warning of the Gospel. When we do things, we don’t do it for show. Because if it is for show, then it is about the leader’s ego. We have seen pictures of national leaders kneeling at church pews holding a string of big rosary beads and attending mass. It would be a great picture, but for those who know the real score, one could easily see the motivation, if not, the ignorance. First, how can you concentrate about praying the rosary when you are in the midst of people who sing, stand, kneel, and respond? Second, we are told that the mass is the peak of worship and devotions such as the rosary are not encouraged within the celebration of the Eucharist. Third, try to prevent cameras from clicking, and slowly notice whether the national leader would move the beads.
St. Ignatius gives us a principle: tantum quantum. Use if it leads to God’s greater glory. Thus, follow what would help bring the organization closer to God.
Perfection
17 June 2008 Tuesday of the 11th Week in Ordinary Time
1 Kings 21, 17-29; Psalm 51; Matthew 5, 43-48
The verse in the Gospel today ends with “So be perfect, just as your heavenly Father is perfect.” This verse is interpreted by many Christians as an admonition to be completely faultless, unblemished and sinless. And living this specific interpretation have overburdened us and looked down on ourselves whom we know can never be perfect and flawless.
Experience can teach us about perfection. First of all, perfection is impossible to achieve. The goal is always elusive and unattainable. To be perfect is to be God. However, we can detect whether this is our ‘inner’ understanding of perfection. We are never satisfied with who we are in front of the Lord. We come to confession, we think we are not forgiven enough because we have not been perfectly remorse or contrite. When we make an account of our sins, we feel that there are many other sins which we have not mentioned; and at the very depths, we think that every confession we make will never be enough to ‘erase’ all our past sins. Therefore, each confession may not be always a ‘good’ confession. By approaching God in confession, we feel a momentary relief in being perfectly faultless --- until the next sinful thought. And then, we panic and rush back to confession the next day.
The person then becomes rigid, always afraid, always condemning of oneself. The result is what Scott Detisch would call a ‘spiritual and emotional collapse’. After sometime we would feel disappointed because we cannot sustain the energy to achieve perfection. We will feel too tired and weary. We think that we can achieve perfection by our own sheer will and effort. We will never be able to please God.
People who operate in this paradigm cannot see that we are indeed loved. In our imperfections, we find it hard to accept that we are loveable in the eyes of God and others. We cannot see that God can be with us, stay with us, accompany us even with faults.
But at the very depth of all our efforts ‘to be perfect’ --- even all our Christian principles --- is the call to grow, to become better persons, than who we are right NOW. St. Paul describes growth as to advance: “forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God” (Philippians 3, 13-14). To grow means to move forward on the way of the Lord, on the way to becoming like the Lord.
Thus, the Christian maxim to be perfect means to move towards perfection. It suggests a process, a movement, an advancement. And if this is the interpretation, then there are many things in Scriptures that would be consistent. If we are in a process, then God hopes that we can be better persons: thus He ‘makes His sun shine on the bad and the good, and causes rain to fall on the just and the unjust’. To love one’s enemies is God’s way of loving, because through forgiveness and mercy as Psalm 51 says, He hopes that the sinner can still repent, as Ahab ‘humbled himself before the’ Lord in the first reading. God believes that given enough space, time and condition, we would eventually move closer towards perfection.
The implications are profound. Jesus warns us not to be complacent in living our lives. Since we are continually reaching out, perfection is never an acquired state. There is always something to discover in the Gospel; there is something more to live out our lives. Our life is indeed dynamic and moving. And because it is moving, we move with some success and some failure; but we take it on with humor while learning to forgive ourselves.
While We Were Still Sinners
15 June 2008 11th Sunday in Ordinary Time
Exodus 19, 2-6a; Psalm 100; Rom 5, 6-11; Matthew 9, 36 - 10,8
There is a beautiful verse from Paul’s letter to the Romans in the 2nd Reading: “while we were still sinners, Christ died for us. (Rom 5, 8)” This verse gives us another angle to the question: How should we love each other?
When we encounter people who cost us terrible pain, we easily get angry. Our blood pressure rises. Our moods change. We even lose our tempers. And there are even those who agitates or triggers us for no apparent reason: they just do not exude good vibes that complements our own. And when we ask our mentors, they give us this piece of advice: “See Christ in them. Try to see the goodness in them. They also have something good about them.” The answer is correct. But we miss out an aspect.
However, this verse, “While we were STILL sinners, Christ died for us” tells us that THIS is precisely how to Lord loves: while we were still sinners, Christ loved us. That means, WHILE we were still terrible, wild, obnoxious, sinful, uncouth, barbaric, unreasonable, uncontrolled, unrestrained, untamed, rowdy, riotous, undisciplined, out of control (you name it), CHRIST loved us. His love covers not just the “good about us”; it includes even the darkest corner of our whole person. He accepts people, no matter who they are and where they come from.
I believe this is an important point: we just don’t love the good in another, and turn our eyes away from what is bad in them. Or, even deny the possibility that our favorite person could commit a terrible thing. Nonetheless, we are asked love them in their wholeness. Why? Because this is simply how Christ loves.
We heard from the Gospel that he called the Twelve disciples to be his partners in His mission. They were a rowdy group. They came from different backgrounds. I am pretty sure they have had disagreements. Matthew was pro-Roman government; while Simon the Zealot was a rebel. They argued about who is the greatest among them. They talked about Jesus’ preference for John who did not die violently. But Jesus chose all them, warts and all, nonetheless.
The same way with us. Look closely at our relationships with people we like: we will never see the bad things that they do. In fact, we sometimes get amused just thinking about our beloved's manners or behavior. We get to laugh at our own mistakes --- and theirs too.
As we read the call of the disciples today, we hear Jesus voice calling us --- no matter who and what we are; with all our dark past and present; with our sinfulness and our goodness. I remember Garfield (such a rowdy cat!) in a comic strip looking upwards and asking God, “Why me?” Well, because God chose you and has great belief in what we can do.
Barnabas: Son of Encouragement
11 June 2008 Memorial of St. Barnabas, Apostle
Acts 11: 21-26, 12: 1-3
Today we hear of another apostle, Barnabas who was first to welcome St. Paul (a former persecutor) into the church in Antioch. With the community in Antioch, Paul and Barnabas worked together to build the community there. Hence, in was in Antioch that we were first called Christians. The Acts of the Apostles describes Barnabas as a ‘good man, full of faith and the Holy Spirit’. He was born in Cyprus and died in Salamis in the 1st century. His Jewish parents called him, Joseph, but after selling all his property and joining the apostles in Jerusalem, he got a new name: Barnabas, meaning “a man of encouragement” or a ‘son of consolation.” His name tells us about what he was. He encouraged the early Christians in Jerusalem that Paul had already converted and was now a believer of Jesus (Acts 9, 26-30). In the first reading, Barnabas came to Antioch because there were believers there. And when Jerusalem was in famine, Barnabas with Paul brought the donations from Antioch there. Indeed, Barnabas was a man with a big heart. With Paul and Barnabas, the early Church expanded to include the many Gentile communities who became believers.
In our lives, we all had feelings of weakness and weariness --- none of us like these circumstances. We do not enjoy such experiences. These periods of helplessness, powerlessness and vulnerability have removed all our strengths that we have been prone to despair and self-pity. In the midst of these real experiences, the culture that we live in aggravates the matter. We grew up in a culture where criticism is the rule. We have been traumatize by criticism. Even if we grew up in a very encouraging family, the world outside of our homes do not have encouragement as a way of life.
When we encourage, we do not have to be gushing about another. Or to be too patronizing. Encouragement is a sincere affirmation. When we criticize, we look for what is negative and express it in some way such as talking to the person, a group or creating something artistic such as a write-up to express our negative feelings whether it is what we see inside of us (as self-critique) or see outside of us. On the other hand, encouragement is seeing what is positive and good and expressing it in some similar way as criticism. Criticism is the fastest way to stop another person from doing wrong; encouragement is the fastest way to make another person expand their good work.
When Barnabas told the Christian community that Paul had already converted, he was saying that they should see Paul’s goodness despite his unfortunate history with Christian persecution. Barnabas saw something good in Paul that his encouragement made Paul what we know about him now. His encouragement built Paul. That to me is the presence of the Holy Spirit in Barnabas. The Holy Spirit allowed Barnabas to see Paul’s potential.
Encouragement is remembering. You see, when a good thing has happened like a little improvement or a small change, when we express them as words of encouragement, the little development becomes fix in the mind of the listener, and thus the likelihood of repeated success becomes greater. It makes a person take the next step to a new additional process of growth.
Barnabas did the same thing. He encourages and thus he build communities of faith. We are built by a culture of trust and of consolation. I believe we must begin a culture of positive reinforcement. With encouragement, we seek what is more. In criticism, when we have fulfilled the minimum, we are fine. After all, we were made, not destroy, but to build people.
Acts 11: 21-26, 12: 1-3
Today we hear of another apostle, Barnabas who was first to welcome St. Paul (a former persecutor) into the church in Antioch. With the community in Antioch, Paul and Barnabas worked together to build the community there. Hence, in was in Antioch that we were first called Christians. The Acts of the Apostles describes Barnabas as a ‘good man, full of faith and the Holy Spirit’. He was born in Cyprus and died in Salamis in the 1st century. His Jewish parents called him, Joseph, but after selling all his property and joining the apostles in Jerusalem, he got a new name: Barnabas, meaning “a man of encouragement” or a ‘son of consolation.” His name tells us about what he was. He encouraged the early Christians in Jerusalem that Paul had already converted and was now a believer of Jesus (Acts 9, 26-30). In the first reading, Barnabas came to Antioch because there were believers there. And when Jerusalem was in famine, Barnabas with Paul brought the donations from Antioch there. Indeed, Barnabas was a man with a big heart. With Paul and Barnabas, the early Church expanded to include the many Gentile communities who became believers.
In our lives, we all had feelings of weakness and weariness --- none of us like these circumstances. We do not enjoy such experiences. These periods of helplessness, powerlessness and vulnerability have removed all our strengths that we have been prone to despair and self-pity. In the midst of these real experiences, the culture that we live in aggravates the matter. We grew up in a culture where criticism is the rule. We have been traumatize by criticism. Even if we grew up in a very encouraging family, the world outside of our homes do not have encouragement as a way of life.
When we encourage, we do not have to be gushing about another. Or to be too patronizing. Encouragement is a sincere affirmation. When we criticize, we look for what is negative and express it in some way such as talking to the person, a group or creating something artistic such as a write-up to express our negative feelings whether it is what we see inside of us (as self-critique) or see outside of us. On the other hand, encouragement is seeing what is positive and good and expressing it in some similar way as criticism. Criticism is the fastest way to stop another person from doing wrong; encouragement is the fastest way to make another person expand their good work.
When Barnabas told the Christian community that Paul had already converted, he was saying that they should see Paul’s goodness despite his unfortunate history with Christian persecution. Barnabas saw something good in Paul that his encouragement made Paul what we know about him now. His encouragement built Paul. That to me is the presence of the Holy Spirit in Barnabas. The Holy Spirit allowed Barnabas to see Paul’s potential.
Encouragement is remembering. You see, when a good thing has happened like a little improvement or a small change, when we express them as words of encouragement, the little development becomes fix in the mind of the listener, and thus the likelihood of repeated success becomes greater. It makes a person take the next step to a new additional process of growth.
Barnabas did the same thing. He encourages and thus he build communities of faith. We are built by a culture of trust and of consolation. I believe we must begin a culture of positive reinforcement. With encouragement, we seek what is more. In criticism, when we have fulfilled the minimum, we are fine. After all, we were made, not destroy, but to build people.
Meant to be Seen
10 June 2008 Tuesday of the 10th Week in Ordinary Time
1 Kings 17, 7-16; Psalm 4; Matthew 5, 13-16
Pliny the Elder (23-79 AD) was a Roman historian and scientist whose book, Natural History, contains natural and scientific knowledge. In his work, he said, “Nothing is more useful than salt and sunshine.” The Gospel today also uses the metaphors of salt and light to emphasize our Christian vocation to the world.
Scientifically speaking, salt cannot lose its flavor. If it does, salt ceases to be salt. However, for the Jews, salt can be unclean especially if it had been in contact with those forbidden in Leviticus 11. From ancient times to this day, salt is used as a spice (to enhance the food’s flavor) and as a preservative (to keep food from decaying).
The pace of the world today has become faster and faster as new technology makes life efficient. Despite the claims that life has become simple with gadgets, the demands of productivity have caused a lot of people to be stressed and depressed. Many people find their life meaningless and empty. Many are already disappointed about themselves, or discouraged about the possibility to fulfill their dreams.
The main source of energy in Christians is found in one’s faith: hope is never crushed --- sometimes diminished but never defeated. Because of this hope, Christians should be able to rise from their pitfalls. Our words should encourage those who are depressed. Our company should build people, not destroy them. Our teaching should draw out the best in another. Our talents should help other people develop and enrich their own. By doing so, we become life-givers.
Light has always been used to apply to the Divine. By extension, we too are called to be as light. Paul’s first letter to the Thessalonians (5, 4-5) says, “All of you are children of light and of the day. We belong neither to darkness nor to night.”
Likewise, Christians are not meant to be hidden. We are meant to be witnesses of Christ; therefore, as examples who are seen by many. We are public figures like Hippo in Galilee or Jerusalem: as “a city set on a mountain” (v. 14 and Isaiah 2, 2-5). These cities are seen even by a traveler at a distance.
Thus, our God-given gifts are meant to be at the service of the people. They are meant to be shared. They are to be used to spice up and preserve people’s lives. If we are funny, then our jokes contribute to the well-being of another. If you can sing well, go and let people hear your song.
On the other hand, there are pitfalls. Verse 15 reminds us not to be arrogant: to forget that the gifts we have, though we have to use them for others, come from God and not from ourselves. Humility is not about keeping our talents hidden: it is about making good use of them because they are precisely given; they are not ours.
In addition, having been given the vocation to be light, have we considered being witnesses not just among our small groups and organizations, but among the larger university or global family? How many ‘small organizations’ in the University of the Philippines have a tribal mentality? Their plans are only for themselves to enjoy. They cannot think bigger than their parochial lives. They are small in number, because people don’t know them. They live in their own mouse-holes. We often forget we are meant to be seen.
What We Need to Become
9 June 2008 Monday of the 10th Week in Ordinary Time
1 Kgs 17, 1-6; Psalm 121; Matthew 5, 1-12
The Ten Commandments often overshadow the Beatitudes. It lists ten things we should NOT do. The Beatitudes, on the other hand, presents what we ought to do. The negative (prohibitions) presents a limit: if you are able to avoid disrespecting God and others, then you are fine. The positive gives us a wider range: by following the Beatitudes, we are doing more than just avoidance. For example, a person who sleeps in his room all day does not disrespect God or others in his words and action. But certainly does not contribute to household responsibilities. The positive gives an emphasis on community living.
Many moral theologians discover that the early Christian communities find communal solidarity being strengthened by an inclusiveness that moves across status boundaries of class, gender and wealth. If you care for the community, then you would not just avoid what has been stipulated in the Ten Commandments, but you would do more. You would not just visit the sick, you might bring a bunch of flowers or a basket of fruits. You would not just respect the property of another, but you would take extra care of them when it is lent to you. You would not just avoid gossiping about people, but you would be extra careful if others malign their name. You would not just respect people, but you would be against any form of discrimination.
You just don’t memorize a lot of rules. Live out any virtue as love, you would surely have fulfilled the Ten Commandments, but you would have done more. Think about these three relationships to live on: Building the right relationship with God; the right relationship with others; the right relationship with Creation. They are easily remembered and at the same time, they cover all including our new consciousness about our responsibility to care for the environment.
Both the negative and the positive ways are both legitimate approaches, but like different angles, it emphasizes one aspect more than the other. To me, the positive approach of Jesus gives a pro-active voice to discipleship. We often look at scriptural texts or see how early Christian communities do specifically in order to affirm or deny their actions, but we forget to ask the question about what type of people we need to become in order the understand the scriptures rightly. If we know what type of people we need to become, then with an understanding of our present context and culture, we will be able to discern actions and attitudes appropriate for the present --- not the past --- context.
1 Kgs 17, 1-6; Psalm 121; Matthew 5, 1-12
The Ten Commandments often overshadow the Beatitudes. It lists ten things we should NOT do. The Beatitudes, on the other hand, presents what we ought to do. The negative (prohibitions) presents a limit: if you are able to avoid disrespecting God and others, then you are fine. The positive gives us a wider range: by following the Beatitudes, we are doing more than just avoidance. For example, a person who sleeps in his room all day does not disrespect God or others in his words and action. But certainly does not contribute to household responsibilities. The positive gives an emphasis on community living.
Many moral theologians discover that the early Christian communities find communal solidarity being strengthened by an inclusiveness that moves across status boundaries of class, gender and wealth. If you care for the community, then you would not just avoid what has been stipulated in the Ten Commandments, but you would do more. You would not just visit the sick, you might bring a bunch of flowers or a basket of fruits. You would not just respect the property of another, but you would take extra care of them when it is lent to you. You would not just avoid gossiping about people, but you would be extra careful if others malign their name. You would not just respect people, but you would be against any form of discrimination.
You just don’t memorize a lot of rules. Live out any virtue as love, you would surely have fulfilled the Ten Commandments, but you would have done more. Think about these three relationships to live on: Building the right relationship with God; the right relationship with others; the right relationship with Creation. They are easily remembered and at the same time, they cover all including our new consciousness about our responsibility to care for the environment.
Both the negative and the positive ways are both legitimate approaches, but like different angles, it emphasizes one aspect more than the other. To me, the positive approach of Jesus gives a pro-active voice to discipleship. We often look at scriptural texts or see how early Christian communities do specifically in order to affirm or deny their actions, but we forget to ask the question about what type of people we need to become in order the understand the scriptures rightly. If we know what type of people we need to become, then with an understanding of our present context and culture, we will be able to discern actions and attitudes appropriate for the present --- not the past --- context.
When We Extricate Ourselves
8 June 2008 10th Sunday in Ordinary Time
Mark 9, 9-13 The Call of Matthew
Verse 10 of the Gospel today distinguishes tax collectors from sinners with the conjunction and. Tax collectors were collaborators with the Roman government, thus they were considered disloyal and were suspected of treason by the Jews. And since they were not paid considerably by the Roman authorities, they made their margin of profit by extorting Jews over than what was legally due. So they were exploitative. A sinner, on the other hand, was more a technical term for those whose trade was despised. Despised trades were susceptible to ritual uncleanness such as those in contact with blood (eg. butchers). But both tax collectors and sinners were all social outcasts.
Jesus remarked that those who are well do not need a physician. What does it mean? Physicians must expose himself to the danger of contagious diseases (or legal impurities) to heal them, (or to make them ritually clean). And therefore, one has to be with the social outcasts in order to bring them back to the community.
Many Catholics --- or Christians --- do not want to be associated with the social outcasts. Just honestly, truthfully: there is shame when we have family or friends who are criminals, prostitutes, or even those with some disabilities. Today, it will include those who have a past. We even try to conceal them from others as much as we can; their existence becomes part of our dark secrets. When we do shameful acts, our family and friends would say that we have blemished our family’s name. In fact, we gossip about people who have any relationship or association with them. We have in fact extricated them from normal life. We tend to push them out of the many social groups around us. They just doesn’t fit in. Therefore, anyone who would desire to heal them --- who must associate with them --- will find some difficulty from society. For Jesus, He didn’t mind what other people will say about him; His compassion is greater than protecting His name.
On the other hand, we do have the tendency to willfully move away from our community. We believe that we are superior to others, and thus no one is good enough for us. Or we just do not want to be around many people, we become a recluse; we withdraw from other people; we become depressed or suicidal. We have a low self-esteem or a weak self-concept that we believe we are not worthy of another’s attention. We want other people to adjust to us; not the other way around. By doing so, we have segregated ourselves from others. In addition, our culture have encouraged us to be individualistic and independent. We often say this: “What about MY feelings?” If we have these tendencies, no matter how hard our families and friends reach out to us, we will not be brought back to healthy communal living.
In other words, aside from our Christian desire to reach out to others, we should also reflect on our ways that make it difficult for others to reach out to us. When Jesus reached out to Matthew, he, in turn, reached out to Jesus by following Him.
Mark 9, 9-13 The Call of Matthew
Verse 10 of the Gospel today distinguishes tax collectors from sinners with the conjunction and. Tax collectors were collaborators with the Roman government, thus they were considered disloyal and were suspected of treason by the Jews. And since they were not paid considerably by the Roman authorities, they made their margin of profit by extorting Jews over than what was legally due. So they were exploitative. A sinner, on the other hand, was more a technical term for those whose trade was despised. Despised trades were susceptible to ritual uncleanness such as those in contact with blood (eg. butchers). But both tax collectors and sinners were all social outcasts.
Jesus remarked that those who are well do not need a physician. What does it mean? Physicians must expose himself to the danger of contagious diseases (or legal impurities) to heal them, (or to make them ritually clean). And therefore, one has to be with the social outcasts in order to bring them back to the community.
Many Catholics --- or Christians --- do not want to be associated with the social outcasts. Just honestly, truthfully: there is shame when we have family or friends who are criminals, prostitutes, or even those with some disabilities. Today, it will include those who have a past. We even try to conceal them from others as much as we can; their existence becomes part of our dark secrets. When we do shameful acts, our family and friends would say that we have blemished our family’s name. In fact, we gossip about people who have any relationship or association with them. We have in fact extricated them from normal life. We tend to push them out of the many social groups around us. They just doesn’t fit in. Therefore, anyone who would desire to heal them --- who must associate with them --- will find some difficulty from society. For Jesus, He didn’t mind what other people will say about him; His compassion is greater than protecting His name.
On the other hand, we do have the tendency to willfully move away from our community. We believe that we are superior to others, and thus no one is good enough for us. Or we just do not want to be around many people, we become a recluse; we withdraw from other people; we become depressed or suicidal. We have a low self-esteem or a weak self-concept that we believe we are not worthy of another’s attention. We want other people to adjust to us; not the other way around. By doing so, we have segregated ourselves from others. In addition, our culture have encouraged us to be individualistic and independent. We often say this: “What about MY feelings?” If we have these tendencies, no matter how hard our families and friends reach out to us, we will not be brought back to healthy communal living.
In other words, aside from our Christian desire to reach out to others, we should also reflect on our ways that make it difficult for others to reach out to us. When Jesus reached out to Matthew, he, in turn, reached out to Jesus by following Him.
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