How Do You Know If One is Committed?

Renovation of Vows
Annual Retreat of Jesuit Scholastics
Teng-ab, Bontoc, Mt. Province

Note 1: The Pentecost Homily on 31st May 2009 is in the previous post. On this date, four Jesuit novices will take their first and perpetual vows in the Society of Jesus. Many of us, have May 31 as the anniversary of our commitment. I took the vows in 1991 at Sacred Heart Novitiate, Novaliches, Quezon City. Thus I am posting this now. 

Note 2: I have given this homily during the "renovation" of vows of Jesuit scholastics last 27 May 2009 after our annual 8-day Silent Retreat (Ignatian). Renovation is what we, Jesuits, use because our vows are already perpetual. Thus, the renovation of vows is devotional. It is also good to be reminded of our commitment.

Though the target congregation are Jesuits, this also applies to everyone who have committed relationships including those who are members of organizations that require commitment. Or, if you are asking the question of the girl who texted me: How do you know when a person has commitment? Then the homily is for you.

A student who had problems with her relationship once asked me, “How do you know when someone is committed to you?” I told her that there are at least some factors to find out. This is the difference between companionships without commitment such as friendships and MUs (mutual understanding) and companionships with commitment.

Companionships without commitment are mostly spontaneous. At the spur of the moment, a friend invites you to watch a movie, then you either join him or not depending on your mood that moment. When you feel like going out for a date, you text your MU and you decide to have dinner at a fancy restaurant. Everything depends on one’s mood and we want a variety of choices. We enjoy having many options and to keep them open, but dread to only have one. It is an anything-goes-relationship and played by ear. In Matthew, Jesus said, that the road to perdition or to destruction is wide and spacious and many take it. Second, this relationship is determined by circumstance. The friendship is there because both of you share matching interests, likes and dislikes, the same university, or common friends. Proximity places a great role in the relationship. Once separated after graduation, for example, communication ceases, unless one finds a classmate in Facebook. But even then, the friendship takes a back seat. The relationship cannot therefore stand long periods of absence or withstand distance.

On the other hand, companionships with commitment are mostly regular and repetitive. In a commitment, the companionship acquires a schedule: dates on Saturday night whether in the mood or not; Sunday mass with family even if you don’t feel like it. For us Jesuits, community meals at definite times as 7-12-7 whether you’re an introvert or extrovert; daily prayer and a common liturgy for all sub-communities whether may-prosesong-dinadaanan or not. The de more is not just a structure, it is a commitment that asks some form of altruism, of living out the common good, of witnessing to a common love for Christ and for the people who share, analogously, the same Jesuit vocation. It is a commitment because it puts together our person and everything that we have prayed about these past 8 days: God’s love and our sinfulness, God’s embracing our humanity and making friends with us, sharing God’s dying and our everyday deaths as well as our common Easters.

And having been convinced of God’s love and calling in our lives, we make a choice. That is why our religious vows are the same, using one formula in different languages and dialects. So that knowing that the content of our vows is the same, we also know that every Jesuit made the same choice as ours, thus we all have one heart, one mind and one spirit despite our diversity.

And in addition, the de more is about feeling, palpably in our lives, as Star Trek would say, that we are all in the same ship, sharing the same enterprise, as we explore the one and only vast universe. Our unity is forged by regularity and repetition. Fr. Tom Green SJ once answered the question: How do you know that he has a vocation? He said, “Is he regular and growing in the appreciation of what is regular?” For example, does he attend mass daily and grows in the appreciation of the Eucharist? Thus, if he doesn’t attend community gatherings and escapes them on a regular basis, he might not have the vocation to religious life. But just as Ignatius recognizes repetition as part of daily life as in prayer, he sees its importance. As habits affect us, we become what we repeat.

But the thing is, we are not coerced or forced to enter into a commitment. Companionships with commitment are willed, deliberate and consciously cultivated. Presiding at weddings, the first thing asked of the couple is this: “Did you come here freely and willfully to take so-and-so to be your wedded wife/husband?” In other words, we freely and willfully decide to be determined by someone else. That is the road to maturity. As we move away from adolescence, our choices narrow down, until we freely choose only one among many life-form options --- as married couples do, choosing just one among many possible partners in life.

We choose God in the form and way of the Jesuits as we pronounce vows. When we decide to be determine by others, our schedules conform to that decision. The schedule of married couples now revolve around their family, and not anymore with their friends. Our life will now be bound by the Jesuit life. We decided to be determined by poverty: living simply and not allowing material possessions or the desire for them hinder our work. We can do our jobs well with or without our gadgets; or stay alive whether we like what is on the table or not. We decided to be bound by chastity. That is why even our relationships such as friendships with the lay and people in our community are to be within boundaries. Any act that disrespects these boundaries becomes inappropriate to our choice. We decided to be bound by obedience so that we would be available for mission without abandoning the de more that binds us. So that whether in the hinterlands of Bendum or the urban jungle of Quezon City, whether in a faraway land as Cambodia and East Timor or in the heart of Manila, we regularly attend mass and do our examen. Thus companionship with commitment such as ours can withstand distances and are not determined by circumstance. We just have to look closely at our founders. Ignatius and Xavier’s friendship did not falter. Wherever they were sent, they hold the Compania in their hearts. They made one choice and nothing else. Jesus said in Matthew 7, 13-14: Enter the narrow gate which leads to eternal life. To finally make only one choice is way to maturity.

To St. Paul, only one thing binds us: it is the love of Christ. Sino ang makapaghihiwalay sa atin sa pag-ibig ni Kristo? This is also the point of Fr. Eric Eusebio SJ yesterday. And we are articulating it again. We are making that choice over and over again, to be determined by Christ and Him alone. To mark our lives with His name, Compania de Jesus, deliberately, willfully and consciously in a compania with commitment. I remember in Philosophy of Language, John Lewis Austin said that there are some parts of language that can be used as an action and not just a description. Hence, when we utter certain phrases or words, like “I do” or “I vow”, we do the act of whatever we say. These are called, Performative Utterances or what John Searle would call, Speech Acts. When we renovate our vows, we truly and actively commit to the Lord at every utterance of the vow formula.

Building Community

31 May 2009: Pentecost Sunday
Acts 2, 1-11; Ps 104; 1 Cor 12, 3-7, 12-13; John 15, 26-27; 16, 12-15

The early Christians did not doubt the descent of the Spirit upon them because of the manifestations of the Spirit’s gifts (1 Cor 12-14). John’s community effectively experienced this Divine presence. These gifts were discernible in the early churches of Corinth, Ephesus, Galatia, Antioch, Jerusalem, etc. The gifts of the Holy Spirit were given to all those who believed and were baptized (Acts 2, 38; Gal 4, 6; Rom 5,5). Richard McBrien said in his book, Catholicism: “Pentecost was the moment when the Church was specifically endowed with the power from on high (Luke 24, 49; Acts of the Apostles 1, 18).” These gifts were effective in creating and forming communities, united in their common love for Jesus.

First, the Holy Spirit gives us the ability to proclaim God’s word and discern His will in the world today. Jesus in the Gospel says, “When he comes, the Spirit of truth, he will guide you to all truth... He will glorify me, because he will take from what is mine and declare it to you.” As the Spirit of Truth, he will be the constant guide of the disciples and the disciples in the future. He will “speak” what He “hears” from Jesus, who in turn, receives it from the Father. Thus, the Paraclete functions simultaneously with the “eternal” and the now. And He speaks through the community. Let me explain. Cloning, genetic engineering, and global warming were not issues during the time of Jesus. To respond to these issues now, the Church gathers data, consults experts and discerns what Jesus will do if He were physical here. The ability to know how to face these issues comes from the power of the Holy Spirit speaking through the community of experts from different scientific and religious fields. Because we received the Spirit in baptism, the Spirit guides us in making decisions about modern issues not found in Scripture. Every teaching from the Magisterium of the Church, have been thoroughly studied, discerned and prayed over. The same thing with our personal lives: when we are thinking about our particular vocations or grappling over family issues, we can invoke the Spirit to guide and show us the way.

Second, the Holy Spirit makes us a community amidst the diversity of its members. In the Acts of the Apostles, Luke describes the descent of the Holy Spirit as tongues of fire that filled the apostles with courage to proclaim the Good News. They “began to speak in different tongues, as the Spirit enabled them to proclaim.” And thus, those who heard them spoke where astounded because each one heard them speaking in his or her own language. All the disciples spoke about the “mighty acts of God.” In other words, the Spirit enabled people of different cultures and communities to be one. The Spirit’s gift was unity in diversity. There were differences among the Jewish-Christian communities such as the original Jerusalem community, the Jewish-Hellenistic churches in Antioch in Syria, and the Hellenistic-Gentile church in Corinth. But despite their differences, these communities shared the faith in Jesus as Messiah and Lord, the practice of Baptism and the celebration of the Eucharist, the apostolic preaching and instruction, the high regard for communal love, and the expectation of the Kingdom of God. These common elements are the things that also unite us and inspire us to form a global community doing the will of God on earth. The effect of this unity is peace. Jesus said to the disciples then and now, “Take courage, the glorified Jesus has already overcome the world” (v. 33).

We are challenged as a living Church to be inclusive, respectful and friendly to those who are different from us whether by belief, culture, or ideology. This is not the time to be divisive; not the time to be at odds with each other like countries at war. Pentecost makes God’s will clear for us today: that we, as a Church, should foster unity through dialogue. So that understanding the differences of people, we will be able to respect distinction, promote justice and equality, and more importantly focus on the values we share as a global community.

Araw ng Pentekostes (Filipino)

31 Mayo 2009 Araw ng Pentekostes
Gawa 2, 1-11; Salmo 104; 1 Cor 12, 3-7, 12-13; Juan 15, 26-27 at 16, 12-15

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

Hindi maipagkakaila ng mga unang Kristiyano ang mga pagbabagong naidulot ng pagbaba ng Espiritu Santo sa kanila sa araw ng Pentekostes dahil sa mga biyayang nakamit nila (1 Cor 12-14). Damang-dama ng komunidad ni Juan ang presensya ng Diyos sa kanila. Kitang-kita ang mga biyayang ito sa mga nananampalatayang Kristiyano sa Corinto, Efeso, Galacia, Antioquia, Jerusalem, atpb. Pinagkaloob ng Espiritu Santo ang mga biyayang ito sa lahat ng sumasampalataya (Gawa 2, 28; Gal 4,6; Rom 5,5). Sulat ni Richard McBrien sa kanyang librong, “Catholicism”: “Ang Pentekostes ang panahong pinakalooban ng Panginoon ang Simbahan ng kapangyarihang mula sa itaas (Lucas 24, 49; Acts 1,18).” Ang mga biyayang ito ang naghubog at nagpanday ng mga komunidad na nagkakaisa sa kanilang malalim na pag-ibig kay Kristo.

Unang una, pinagkaloob ng Espiritu Santo ang kakayahang makita at maipaliwanag ang kalooban ng Diyos sa kasalukuyang panahon. Nakasulat sa Ebanghelio na kapag dumating ang Espiritu ng Katotohanan, gagabayan tayo tungo sa katotohanan. Papupurihan niya si Hesus, dahil galing kay Kristo ang kanyang ituturo sa atin. Bilang Espiritu ng Katotohanan, patuloy Niyang gagabayan ang mga magiging alagad ni Kristo tulad ng paggabay nito sa mga sinaunang mga Kristiyano. Magpapatotoo ang Espiritu kay Kristo. Sa gayon, ang Espiritu ay gumagalaw sa pangkasalukuyan at sa magpakailanman. At makikita natin ang galaw ng Espiritu sa komunidad.

Maraming mga isyu ngayon ang hindi naging problema sa panahon ni Hesus. Ang cloning, genetic engineering, at global warming ay hindi pinag-uusapan sa panahon ni Hesus at ng kanyang mga alagad. Kung hindi makikita ang mga ito sa Biblia, paano ba tinutugunan ng Simbahan ang mga isyu na ito? Unang-una, nananaliksik ang mga dalubhasa ng Simbahan kasama ang iba’t ibang eksperto na maaaring makapagbigay ng tamang paliwanag. Tinitingnan sa Bibliya ang mga bagay na makakatulong sa pagharap sa bagong problema. Pagkatapos, pinagninilayan ang tamang tugon nito: ano ang gagawin ni Kristo kung naririto Siya sa atin. Ang abilidad kung paanong harapin ang isyung ito ay nangagaling sa Espiritu Santo na nagpapatnubay sa pamamagitan ng komunidad ng mga dalubhasa.

Tinatanggap ng lahat na binyagan ang biyaya ng Espiritu Santo na gumagabay sa atin upang harapin ang mga isyu natin sa buhay ngayon. Dahil dito, maaari nating sundin ang ginagawa ng Simbahan. Sa pagharap ng personal na isyu sa buhay, kailangang may kaalaman tayo sa problema. Maari nating kausapin ang iba’t ibang taong marurunong tulad ng family counselors sa problemang pampamilya o mga abogado kung ukol sa lupa. Pagkatapos ng pananaliksik, pagnilayan ito, pag-usapan at pagdasalan ang pinakamainam na solusyon bilang pamilya o samahan.

Higit sa lahat, binubuo ng Espiritu Santo ang ating komunidad sa gitna ng ating pagkakaiba. At binibigyan tayo ng lakas ng loob buuin ito. Hindi madali ang pagpapanday ng komunidad. Isang malaking hadlang ang ating pagkakaiba: iba-iba ang ating pinanggalingan, kultura at pinapahalagahan. Sinulat ni San Lucas sa Gawa na ang bunga ng pagbaba ng Espiritu Santo na parang mga ‘dilang apoy’ ang lakas ng loob upang ihayag ang Mabuting Balita. Narinig ng iba’t ibang tao ang mensahe sa kani-kanilang wika: pinupuri nila ang Panginoon sa kanyang kahanga-hangang ginawa ng Diyos. Kahit galing sa iba’t ibang dako ng daigdig ang mga nakakita, nauunawaan ng bawat isa ang mensahe ng Panginoon: dahil dito, sila ay nagkakaisa! Ang pagkakaisa sa ating pagkakaiba ang biyaya ng Espiritu Santo sa atin. May mga kultural na pagkakaiba ang mga Kristiyanong kasapi ng orihinal na komunidad ng Jerusalem, sa mga Jewish-Hellenistic na komunidad tulad ng Antioquia sa Syria, o Hellenistic-Gentile na komunidad tulad ng Corinto. Ngunit sa gitna ng kanilang pagkakaiba, nagkakaisa ang lahat sa pananampalataya kay Hesus bilang Kristo at Mesias, sa pagbibinyag at pagtitipon-tipon sa Eukaristiya, sa turo ng mga Apostoles, sa pagpapahalaga ng pag-ibig sa isa’t isa sa komunidad at sa matinding pag-asa sa makakamtang Kaharian ng Diyos. Ang mga ito rin ang mga bagay na pinagsasaluhan natin ngayon, at tulad nila noon, sabay-sabay nating hinahangad at pinapalaganap ang kalooban ng Diyos dito sa lupa para nang sa langit. Kung may nakikipag-isa kay Kristo, kapayapaan ang bunga nito. Kaya, hinihimok ang bawat Kristiyano na magpatotoo kay Kristo. Sabi ni Jesus sa Ebanghelio, na kahit magdaranas tayo ng kapighatian, tibayan natin ang ating loob. Napagtagumpayan Niya na ang sanlibutan! (v. 33)

Hinahamon tayong lahat bilang Simbahan sa Pentekostes na maging mapagkupkop at mapagkaibigan sa lahat ng tao kasama ang mga hindi nating kabilang tulad ng mga taong kasapi sa iba’t ibang relihiyon, kultura o pananaw sa buhay. Sa gitna ng alitan, pagtutungali at digmaan, ang Espiritu Santo ang magsisilbing lakas sa pagpapalaganap ng pagkakaisa, paguunawaan at kapayapaan. Sa pag-uunawa sa bawat isa na bunga ng pagmamahal natin kay Kristo, gagalangin natin ang ating pagkakaiba, itataguyod natin ang katarungan at pagkapantay-pantay, at ipapalaganap natin ang mga pinapahalagahan ng lahat ng tao sa buong mundo.

When Someone Prays for Me

28 May 2009. Thursday of the 7th Week of Easter
Acts 22, 30 - 23,6-11; Psalm 16; John 17, 20-26

If we reflect on the prayer of Jesus, which is today’s Gospel, it reaches beyond his immediate circle of friends. It includes everyone, all of us, in his oneness with the Father. For John, communion with God means inclusion in a community within God, through which in turn, life in human community is radically changed. Because we experience God palpably in the company of others, we grow with others, and not alone. Our immediate experience of God is with people--- with our families and relatives, friends, and people we have encountered.

One of the things I really enjoy about being a priest is finding the notes that people send or leave on my desk. I like them for their unexpectedness, for one thing. I never know who will have called, or who stopped by, or what's on somebody's mind. Sometimes a sentence as simple as "have a serene week.” Finding a note like that is like having a blessing drop over my head. Suddenly I remember the world around me, I look up from the little vista of my desk and see a much bigger picture. I am reminded that my life is more than this pile of papers on my desk, and the next task I need to complete.

When I think about it, I realize that God also leaves me these kinds of notes. These little one-liners that say: hey, remember me? Like a stiff breeze on a hot day. The spray from a fountain or a phone call from a friend. The hiss of a bike coasting downhill in a summer rain. The fire tree in bloom outside my office, which reflects a soft reddish light through my window in the morning. A picture of my family and former students on the shelves. Reading a sentence or a paragraph that speaks exactly to my condition. A thunderstorm. A night of clear sky full of stars and meteors. A really great comic strip. But most of all, the text messages I received from a friend. A call from my mother. News from my brother. Today, I received a box of Malaysian cookies from my best friend. And a text from a brother Jesuit telling me he is happy in his new assignment in Cebu.

All these tell me that I'm cared about. And when the letter is written by someone who knows me well, who can refer back to adventures we've shared and stories we've told each other, I can feel that person beside me just in reading the letter. If I'm lonely, I no longer feel alone. If the author of the letter is someone who knows me very well, someone with whom I have managed to build a relationship of intimacy and trust, I can feel in that letter the sense of being known to my innermost depths. And that way of being known, of having my very heart read, is the kind of intimacy and love that I think nearly all of us long for. The kind of all-encompassing, all-knowing love that the psalmist sings about in the 139th psalm:

You have searched me and known me. You know when I sit down and when I rise up; you discern my thoughts from far away. You search out my path and my lying down, and are acquainted with all my ways. Even before a word is on my tongue, O LORD, you know it completely. You hem me in before and behind, and lay your hand upon me.

That kind of intimacy is what those love letters from God are all about— being searched out and known by God. One of the things I learn from the love letters that God sends is, obviously enough, that God loves me, and that in God's eyes, I'm worth loving. That's what a love letter always means—that I'm loved and worth loving. And if Jesus prayed for me, nothing is as meaningful as my God loving me as I am.

Eternal Life

26 May 2009. Tuesday of the 7th Week of Easter
Acts 20, 17-27; Psalm 68; John 17, 1-11: On Eternal Life

The Gospel today tells us the great understanding of eternal life in the New Testament. In Greek is is aiōnis. This word is not about the duration of life or what we know as life without end. The meaning of aiōnis is quality of life. And there is only one person to whom the word aiōnis can properly be applied, and that is God. Eternal life, therefore, is nothing other than the life of God. To possess it, to enter into it is to have an experience of it here and now is therefore an aiōnis, the experience of eternal life. To know God and to know Jesus is aiōnis, eternal life.

The Old Testament supports this definition of eternal life: Wisdom is “a tree of life to those who lay hold of her” (Proverbs 3,18). Wisdom is “the root of immortality” (Wisdom 5, 3). The prophet Habbakuk’s dream of the golden age is that “the earth will be filled with the knowledge of God” (Habbakuk 2, 14). The Old Testament therefore understands that to know God is necessary for aiōnis, for eternal life.

But there is something else. William Barclay tells us that in the Old Testament, the writers use the word, know, for sexual knowledge. Genesis 4,1 says “Adam knew Eve his wife, and she conceived, and bore Cain.” Ideally then the knowledge of husband and wife is the most intimate. The husband and wife are no longer two, but one flesh. In the “knowledge” --- as the Old Testament uses it ---- the sexual act is not the important thing, it is the union of mind and heart, of everything else that makes true love. St. Ignatius of Loyola in his Spiritual Exercises says that love consists basically in the communication of the two lovers --- namely, in the lover’s giving and sharing with the beloved what he or she has or can command, and conversely, the beloved with the lover; so that if one has knowledge, that person gives it to the other who does not possess it; likewise, with honors and wealth and all other things. And therefore, to know God is to know him intimately; that our minds, heart and souls are attuned closely and dearly to God. This is eternal life.

And therefore if we participate in the life of God, we are already experiencing eternal life even in the present, in the here and now. For example, if God is merciful to you, because you have experienced God as forgiving of your sins, and therefore, you find yourself more considerate and merciful of other people’s shortcomings, then you are aiōnis. Blessed Peter Favre knew Jesus as the Consoler, and he too was very consoling to those who need it. These are the people who are in aiōnis or in eternal life.

The Lord said that it is possible to have eternal life because it is possible to fully know God. To know God is to know Jesus, His Son, to whom the Father sent, and is now sending us. St. Ignatius of Loyola in his famous Spiritual Exercises asked those on retreat to pray that the Lord to grant them the grace to know Him more intimately, love Him more dearly and follow Him more closely. We shall do the same to experience eternal life here and now.

Goodbyes in the Ascension

24 May 2009. Solemnity of the Ascension of Our Lord
Acts 1, 1-11; Psalm 47; Eph 1, 17-23; Mark 16, 15-20

The Solemnity of the Ascension of Our Lord places the role of goodbyes in our lives. It is the culmination of the Lord’s mission on earth, but at the same time, it is the beginning of ministry for the disciples. There is a song called, “Song of Goodbye” (Awit ng Pamamaalam) by Jimmy Hofileña and Achoot Cuyegkeng. I like the song because it tells us of the mystery of goodbyes (As in all translations, the Filipino will lose some meaning when translated to English).

Ibigin man nating pigilin ang paglubog ng araw, (We might wish to stop the setting of the sun)
Ang marahang pagkain sa pisngi ng buwan, (Or the slow setting of the moon)
May mga bagay na ‘di matanto at hindi mapigilan. (There are things we cannot stop and understand)

Ibigin man nating yakapin ang lawak ng dagat, (We might wish to embrace the vastness of the sea)
At sadyang hulihin ang pagkurap ng tala, (And catch the twinkle of the stars)
May mga bagay na ‘di mahuli at hindi masansala. (There are things we cannot grasp nor hold)

Ngunit kahit ako’y lumayo, huwag ka sanang malungkot (But even if I go, don’t be sad)
Taglay mo pa rin ang aking pag-ibig sa iyong puso. (You have my love in your heart)

Ibigin man nating abutin ang dulo ng langit, (We might wish to reach for the end of the sky)
At ating habulin ang talim ng kidlat (And catch the tip of the lightning bolt)
May mga bagay na di mahabol, (There are things that cannot be achieved)
Laging isang hiwaga. (It will always remain a mystery)

Many of us have experienced goodbyes in our lives. The feeling is exactly what the song says. And how we try avoid goodbyes, but we all know that goodbyes will always be part of our lives. This is what Jesus experienced when He said goodbye to His disciples. And this is also a universal experience. There are different ways to say goodbye all over the world, and each word emphasizes a different aspect of this reality. In Guam, Esta agupa (Until Tomorrow). In French, Au revoir (Till we meet again). In Guatemala, Naíbuga (I am going). In India Gujarati, Fari malshun (See you later). In Mam, Q'onk chípena (Strength to all of you). In Syria, Turkey, Fush beshlomo (Stay in peace). In British English, Farewell (Fair you well). In Spanish, adios [I entrust you to God]. And also in English, goodbye (God be with you).

But in Filipino, goodbye is paalam (Alam means knowledge; paalam means to say something for you to know before you leave). What do we want the person whom we are saying goodbye to, to know? We want them first to know that God is with them wherever they go. We want them to know that we will be praying for them and their intentions. And we want them to know that we love them. We want them to know that though distance separate us, they take our hearts with them too.

That is why goodbyes are also a commencement, a beginning for both the one who leaves and the one who is left behind. St. Paul said that in life and in death, no one can separate us from the love of Christ Jesus (Rom 8, 38-39). That is why the disciples of Jesus returned with great joy, praying in the Temple and praising God after the Ascension of Jesus. Who among us have not been so happy that we love someone and someone loves us in return? And this love is what inspires us to begin life anew. And if we are given a task, we are to see it through.

But most of all, the Ascension reminds us that our love for Jesus and our love for one another is eternal. It is true that our love for our families, friends and significant other can be forever. And in the journey of our lives, there is always an end point, the direction to which we focus our pilgrimage. It is the hope of heaven. CS Lewis said that there are many times that we do not wish heaven, but he wonders at the deepest depths of our hearts, there is no other desire, but the desire for heaven. We pray that the Lord accompanies us in our journey to heaven; in one sense, in our own ascension.

Pamamaalam sa Pag-akyat ni Hesus (Ascension Filipino)

24 Mayo 2009. Kapistahan ng Pag-akyat ni Hesus (Ascension)
Acts 1, 1-11; Psalm 47; Eph 1, 17-23; Mark 16, 15-20

Tunay na hiwaga ang Kapistahan ng Pag-akyat ng Panginoon sa Langit, o Feast of the Ascension. Pilit nitong isinasalita ang hindi masasambit, at pilit nitong ilarawan ang hindi mailarawan. Ang pag-akyat ng Panginoon sa Langit ay isang pamamaalam. At tulad ng mga pamamaalam, nananatili itong isang hiwaga at isang katapusan. May isang awit na gustong-gusto ko: Ang Awit ng Pamamaalam na gawa ni Jimmy Hofileña at Achoot Cuyegkeng.

Ibigin man nating pigilin ang paglubog ng araw,
Ang marahang pagkain sa pisngi ng buwan,
May mga bagay na ‘di matanto at hindi mapigilan.

Ibigin man nating yakapin ang lawak ng dagat,
At sadyang hulihin ang pagkurap ng tala,
May mga bagay na ‘di mahuli at hindi masansala.

Ngunit kahit ako’y lumayo, huwag ka sanang malungkot
Taglay mo pa rin ang aking pag-ibig sa iyong puso.

Ibigin man nating abutin ang dulo ng langit,
At ating habulin ang talim ng kidlat
May mga bagay na di mahabol,
Laging isang hiwaga.

Sino ba sa atin ang hindi nakaranas ng pamamaalam at hindi nasaktan? Sino ba sa atin ang hindi pa naranasang naiwanan, naramdaman ang malalim na kalungkutan at naghangad na sana walang katapusan. Kung maaari lamang pigilin ang paglubog ng araw, o yakapin ang lawak ng dagat o hulihin ang pagkurap ng tala, o abutin ang dulo ng langit. Ganito ang pakiramdam ng isang namamaalam. Sabi ng isang awit, Sana’y wala nang wakas. Subalit alam natin, ang pamamaalam ay bahagi ng buhay.

Naaalala ko, noong umalis ang aking kaibigang pari para mag-aral sa US. Alam kong higit na limang taon kaming hindi magkikita. Sabi ko sa kanya, “Tawagan mo ako kapag aalis ka na upang makapagpaalam ako.” At nang umalis siya, naiyak ako. Bago siya umalis, tinuro niya sa akin ang gagawin kong trabaho dahil ako ang pumalit sa kanya. Noong siya’y kasama ko, hindi ako natatakot na magkamali dahil may gagabay at sasalo sa akin. Panatag ang aking kalooban. Ngunit, hindi lang dahil may silbi siya sa akin. Alam ko, sa kailaliman ng aking puso, naiyak ako dahil mahal ko ang aking kaibigan. Palagay ko dito naluluklok ang hiwaga: pag-ibig sa lumilisan. Wala nang iba. Walang kailangang paliwanag. Basta nararamdaman. Palagay ko ito ang naramdaman ng mga alagad ni Hesus habang namaalam siya at umakyat sa langit.

Ang pamamaalam ay may iba’t ibang kahulugan. Sa Guam, Esta agupa (ibig sabihin, hanggang bukas, until tomorrow). Sa French, Au revoir (ibig sabihin, hanggang sa muling pagkikita, till we meet again). Sa Guatemala, Naíbuga [ibig sabihin, alis na ako, I am going.] Sa India Gujarati, Fari malshun [ibig sabihin, see you later]. Sa Mam, Q'onk chípena [ibig sabihin, strength to all of you]. Sa Syria, Turkey, Fush beshlomo [stay in peace]. Sa Ingles, Farewell [ibig sabihin, Fair you well. Swertehin ka sana]. Sa Espanol, adios [I entrust you to God]. At sa Ingles, goodbye [Ibig sabihin, God be with you]. At ang pinakamaganda ay ang Pilipino: Paalam. Ibig sabihin, may pina-aalam; may iniiwanang salita. Ano ang ipinapa-alam?

Sa paglisan, pinapaalam na kinikilala natin na ang Diyos ay kasama sa paglalakbay. God be with you o Go with God. Hindi dapat matakot o malungkot, dahil kasama mo ang Diyos. Hindi dapat isiping ika’y mag-isa, dahil kasama mo ang Panginoon. At hinding hindi ka Niya iiwanan.

Sa paglisan, pinapaalam din natin sa taong aalis na mahalaga at mahal natin siya. Sinasabi natin, “Hindi ka namin mapipigilang lumisan dahil kailangan mo sa iyong pagtubo. Kahit masakit sa amin, kailangan mong maglakbay. Ngunit kahit ika’y lumayo, huwag ka sanang malungkot. Taglay mo pa rin ang aking pag-ibig sa iyong puso.”

Sa ordinasyon ng mga pari, kinukuha nila ang taong importante sa kanila upang isuot ang kasulya at istola. Kaya, bago sumakay ng taxi ang aking kaibigan, ibinigay ko sa kanya ang larawan na iyon sa aking ordinasyon upang maalala niya kung gaano kahalaga siya sa aking bokasyon. At pagkatapos, umuwi akong mapayapa, umasa na kasama niya ang Diyos sa paglakbay, at umasa sa Diyos na samahan din Niya ako sa aking panibagong buhay.

Kaya, ang pamamaalam ay isang simulain. Simula ng bagong buhay---- sa naglalakbay at sa naiiwan. Taglay ng bawat isa ang pagkakaibigan at pag-iibigan. Taglay ng bawat isa ang Diyos na kasama sa lahat ng panahon.

Sabi ni San Pablo, “Sa buhay man o kamatayan, walang makapaghihiwalay sa atin, sa pag-ibig ng Diyos.” (Rom 8: 38,39)

Hindi nakapagtataka na ang mga alagad ni Hesus ay nagbalik sa Jerusalem, taglay ang malaking kagalakan. Palagi sila sa templo at doo’y nagpupuri. Sino ang hindi natutuwa kapag may nagmamahal sa atin, at mayroon tayong minamahal?

At higit sa lahat, ang pag-akyat ng Panginoon sa langit ay nagpahiwatig na ang pag-ibig natin sa Kanya at sa isa’t isa ay magpakailanman. At ang ating paglalakbay ay may patutunguhan: may langit na naghihintay sa atin; ang langit na mithi ng pinakamithiin ng puso. Sabi ni CS Lewis, “Maraming panahon na tila hindi natin hinahangad ang langit, ngunit ako’y nagtataka, sa kaila-ilaliman ng ating puso, mayroon pa ba tayong ibang tanging hangarin, maliban na lamang na maabot natin ang langit.”

Kaya ang aking panalangin at pagbasbas para sa ating lahat: samahan nawa tayo ng Diyos sa ating paglalakbay sa buhay, at nawa maabot natin ang ating langit.

The Spirit Teaches Different Approaches in Preaching

20 May 2009 Wednesday of the 6th Week of Easter
Acts 17, 15-22 - 18,1; Psalm 148; John 16, 12-15

In a way, Jesus tells His disciples that His departure is gain, not a lost. It will bring them momentary grief, but it will eventually turn into joy when the Spirit comes. Jesus tells us that the Paraclete is the Spirit of Truth and will be our constant guide. The Paraclete would be speaking through inspired preachers, writers like the evangelists, and generations of disciples of Jesus. He would speak what He hears from Jesus who receives it from the Father. “He hears” in the Gospel is a verbal form that places the Spirit simultaneously with God’s eternity and our now. So what He hears in eternity, He shares it in our chronological present time. The Spirit shares it to the disciples what He simultaneously hears from Jesus. Jesus thus will be speaking through the Spirit. Thus, it is gain because it enables Jesus to speak to us in our historical time until eternity.

The proof is that even without the earthly form of Jesus, miracles continue to happen. Paul and Silas were released from captivity but amazingly, their jailer and his whole household become converts. Just as Jesus converted people to believe in Him, so too, through the disciples, people believe in Jesus. Now, the Spirit taught Paul the approach they have to adapt in preaching to philosophers at the Areopagus. The Areopagus is the meeting place in Athens. Paul’s speech is different from his speech with the Jews. With the Jews, they argue from Scripture. But in Athens, Paul uses words, still from Scripture, but sounding like philosophy because he was preaching to Greek philosophers. He began from natural theology, meaning he used evidence from nature for the God who created it.

Second, Paul did not like the many gods in Athens, but to begin his speech, he praised the Athenians for being religious. And since Athens have many ‘unknown gods’ he used this image to set forth to the citizens that he was preaching about the unknown god, now known as Jesus.

Since we are temples of the Holy Spirit, the Paraclete is in us. We can therefore contribute to the conversion of others. We acquire our faith and values, not so much through teaching using words, but through the things we do and how we approach them: how we talk, how we treat others, how we dress; when we wash the dishes or go for walk, when we watch a movie and listen to music; where we go and what we like doing.

How do we witness the presence of the Holy Spirit in us? The Spirit of Truth urges us to speak truthfully; the Spirit of Understanding enables us to comprehend what we study but do we cooperate with the Spirit? The Spirit teaches us about an alternative way of living: now we are already environmentally aware. The Spirit of love urges us to have compassion not just to the people we love and care about, but also to the people who are distressed and alone. There are times when we feel the thug in our hearts to do and be good. Do we cooperate? Many say that the spirit is willing, but the flesh is weak. I don’t believe that: we are not weak, but we choose to be. We refuse to be strong, when we actually can. In many situations, all you have to learn is to say no.

The Power of Words

19 May 2009 Tuesday of the 6th Week of Easter
Acts 16, 22-34 & John 16, 5-11

In the story in the Acts of the Apostles, Paul and Silas had endured blows and then, were thrown into prison in Philippi. In the innermost prison, while their feet were chained, Paul and Silas prayed and sang hymns to God. While the prisoners listened to their prayers and songs, by the hand of God, an earthquake destroyed the foundations of the jail and thus released them. The jailer out of fear of being punished, was about to take his life, when Paul and Silas assured him that they will not escape. By doing so, the jailer became their host and his whole household listened to their preaching. Eventually, they were baptized and became new converts to the faith.

One thing strikes me: Paul and Silas’ assuring words for the jailer, who was afraid, and Paul and Silas’ words of God that eventually converted them to Christianity. Words therefore are not superfluous but can affect people’s lives. In the reading, we saw that words removed the fear in the jailer’s heart, and words changed the lives of the jailer’s household.

I have a story: A group of frogs were traveling through the woods, and two of them fell into a deep pit. All the other frogs gathered around the pit. When they saw how deep the pit was, they told the two frogs that there were as good as dead. The two frogs ignored the comments and tried to jump up out of the pit with all their might. The other frogs kept telling them to stop, that there were as good as dead. Finally, one of the frogs took head to what the other frogs were saying and gave up. He fell down and died.
The other frog continued to jump as hard as he could. Once again, the crowd of frogs yelled at him to stop the pain and just die. He jumped even harder and finally made it out. When he got out, the other frogs said, “Did you not hear us?” The frog explained to them that he was deaf. He thought they were encouraging him the entire time.

Two lessons about the words we say:

1. There is power of life and death in the tongue. An encouraging word to someone who is down can lift them up and help them make it through the day.

2. A destructive word to someone who is down can be what it takes to kill them.

Be careful of what you say. Speak life to those who cross your path. The power of words: it is sometimes hard to understand that an encouraging word can go such a long way. Anyone can speak words that tend to rob another of the spirit to continue in difficult times.
Paul and Silas have done otherwise. It is indeed tough to speak kindly on those who have hurt us. Paul and Silas have endured pain and rejection from the people of Philippi.
However, as disciples of Jesus, they have spoken reassuring words to the jailer which led them to change his life and his entire household completely.

As the Gospel today speaks about the Paraclete or the Holy Spirit who will enable people to speak about God, so too can we speak encouragingly to our brothers and sisters who need kind words; even if they have hurt us or even if their personalities have tested our patience.
Indeed, special is the individual who will take the time to encourage another.

Why We Need our Emotions to be Complete

17 May 2009. 6th Sunday of Easter
Acts 10, 25-28; Psalm 98; 1 Jn 4, 7-10; John 15, 9-17

Note: there is an alternative homily for this Sunday. It's the article before this post.

Jesus said that in order for our joy to be complete, we must love one another as He loved us, as a friend who offers one’s life for another. We all know this; we hear it more than a dozen times. We are convinced of this because God said it. But we all know what makes loving difficult and equally challenging: we would have to deal with unpleasant and uncomfortable emotions. Oftentimes, our feelings often lead us into trouble and disruptive behavior. Our emotions often have a mind of its own, and to some degree we are at their mercy. We find ourselves carried away by some sudden surge of feeling such as anger, fear, sexual passion, jealousy, revenge, loneliness, anxiety, etc. These emotions are strong, and for those who are emotionally underdeveloped, these feelings become irrational and uncontrollable. That is why many Christians view emotions as negative because they are elusive to the voice of reason. It can run wild that it can be very destructive of our relationships with ourselves, the community and God. How many relationships have been destroyed by rage, jealousy and revenge? You just have to look at the themes of many television soap operas or action-packed films. For many this has been the reason for mortification of the senses and self-denial especially to all sexual feelings and fantasies. Does this mean therefore that emotions, especially the unpleasant ones, are not good? God has created us with these feelings, are we saying that God has created something that is evil? Are we getting to be anti-human or are we getting into the dualistic thought that our body is evil and the spirit is good? My experience as a formator to Jesuit scholastics as well as my personal experience in formation (because God is continually forming us) is that we need to integrate our emotions into our personality and humanity so that we could appreciate their contribution to living a moral life --- and living completely and joyfully.

The word, e-motion, means that it is an impulse to act, a source within us that makes us move. Anger moves us to defend ourselves or to attack; physically, the body releases adrenaline and we are on a ‘high’ for a vigorous activity. Fear warns of danger, so we either fight or flee. And thus, our emotions act must faster and swifter than our rational mind, almost an automatic reaction. And we need this for our survival. Think if we are in danger, and there is no emotion of fear: our predator would kill us right away because we still “thinking”. Think of many people who has suppressed their emotions that they find it difficult to identify whether they are in love; and so for the longest time they have been ‘thinking about it’. And when they discovered that they are indeed in love, they are too late. But our emotions feed on our intelligence at the same time as our rationality which contributes information. Such that with both information and what we feel, we are able to make decisions in our lives. The rational mind refines and often vetoes the input of our emotions. Emotions are as essential to thought as thought is essential to emotions, as William Cosgrave said in his article, “Our Emotional Life: Its Contribution to Right Living”.

We need two vital emotions to be productive by helping us use fully our talents and abilities: the ability to delay gratification and to persist in our goals despite failures and setbacks and the tendency to give up the struggle. Those who have acquired these skills become more successful because they will use their natural abilities better. Those who are optimistic and hopeful have been found to do better than someone who is always pessimistic and negative. Think for example if you are into sports or the arts: if you want instant gratification, you will never reach your goals. People thought that the arts is without discipline. Think again: we practice whether we feel like it or not. We have to practice regularly.

Another example is familiar to us. Empathy is an emotional ability that helps us become sensitive to the feelings of others. It is about understanding and appreciating our humanity, as Peter said in the first reading to Cornelius, "I am also a human being" --- in other words, don't put yourself at my feet, I understand you because I am human too. Those who are able to empathize succeed in relationships, they will be more outgoing, in-tune with others, and they become more popular and well-liked. They have more friends. It is easier for them to care for another and this emotional ability will shape their moral lives. Thus one’s level of empathy has a strong connection with one’s level of caring, compassion, other-centeredness. And in faith life, there are many, including myself, who have been convinced of our faith because of people who empathize with my humanity.

Those who have manage their angers well and maturely, become people who take social justice seriously. Those who are able to manage their relationships well, become people who love maturely and competently. They will become great leaders because they will be able to relate to people who are difficult, and they would persist in fulfilling their duties despite failures. They become successful. And thus, they are able to live completely and happily.

Vocations: More than Just Religious Life

17 May 2009. 6th Sunday of Easter

John 15, 9-17. This homily last Friday, applies also for this Sunday. The Gospel is the same.

15 May 2009. Friday of the 5th Week of Easter
Acts 15, 22-31; Psalm 57, 8-12; John 15, 12-17

Jesus said in the Gospel today, “It was not you who chose me, but I who chose you.” The passage reminds me of what we call in religious terms, vocations. We rarely use this term today because we always equate it with the life in the religious ministry --- namely for priests, nuns, brothers. Rightly so, but not completely. Vocation literally means a call or an invitation from God, and it includes all others than just the religious ministry. It includes lay life, such as marriage and single-blessedness. But to me, these are “life forms” or categories of a way of life. A vocation is wider in scope.

Walter Brueggemann describes a vocation as “finding a purpose for being in the world that is related to the purpose of God.” Thus it emphasizes that meaning and purpose is not just in relation to oneself, but also in relation to an Other. When growing up, we always ask the question, “Who am I apart from everyone else?” But experience tells us that we never get a straight answer. We always find ourselves in relation to: I am a son (in relation to our parents); I am a friend (in relation to other friends; we cannot be a friend unless there is someone who considers us the same way); I am an engineer (compared to doctors, agriculturists, and other professions); I am a musician (compared to other skills and abilities of others). But a vocation asks an expanded version, “Whose am I?” And from there, we determine what kind of life do we lead. If we belong to a marriage partner, then our lives is determined by her or him. If we belong to our children, then our life styles will be determined by them. If we belong to God, then our schedules would revolve around Him. We freely and willingly decide to let another determine our lives, because we love them. This is true love. That is why marriage is done without coercion. If one is discovered to have been harassed, then the marriage becomes null and void. The minister asks each of the couple: “N, did you come here of your own free will, to bind yourself forever in the love and service of your wife/husband?” A vocation then is a relationship; it is first of all a response to another who “called” us first. There must be a stimulus first before we respond to it.

In any relationship, we must know our total self whom we are giving to the person who matters to us. Thus, James Fowler says that a vocation is a “response a person makes with one’s total self to the address of God and to the calling of a partnership.” Thus it will now involve everything that we do, an orchestration, of work, leisure, our private and public life, our resources --- everything about us --- and disposes all of these to God’s purpose of love. St. Ignatius of Loyola allows those who make retreats to pray, “Take and receive ... all that I have, You have given to me, now I return it according to your will.”

Jesus tells us to “love one another as I have loved you.” Thus, loving would require all of ourselves. All of ourselves is beyond our “life forms” as mentioned above. It will include our limitations, our culture, our ethnic origin, our genders, and our different perspectives. Love means giving all of us to another person, or to a community. Vocation then is not just a career; a sure path to prosper. It challenges us to picture our own path at the service of the community. That is why, people who choose a path thinking of a career, sometimes fall short of their own happiness. They may get a higher pay; indulge with the luxuries of the world, but they remain unfulfilled. I know of several who has made this kind of decision which now has provided financial stability. But they remain unfulfilled, and so in their spare time they do ministry work providing various services such as free legal consultation, choir services, voluntary social work, etc. Fulfillment is discovered in relation to others. When we respond to the call of God to love our neighbors as ourselves, we discover meaning and purpose.

We Belong to One Heart

10 May 2009 5th Sunday of Easter
Acts 9, 26-31; Psalm 22; 1 John 3, 18-24; John 15, 1-8

There is always a need for us to connect. To be part of someone else’s life. To be a member of a family, a group of friends, or a greater social network. Even the most withdrawn and recluse among the members of humanity cannot be but be connected to someone. Our identities are always in relation to. Our surnames tell us where we belong; what greater family are we affiliated to. The color Blue reminds us that we are Ateneans; the color Maroon that we are from UP; the color Green that we are from La Salle. And to some, their tattoos tell us who owns their heart. The need to connect is the principle behind all social networks, from the primitive Friendster, to Multiply, mySpace, Facebook, Plurk and to the growing popularity of Twitter. Everyone is in search of a long lost friend, a classmate whom you last saw when you graduated from grade school, an ex whom you have never said formally goodbye to. Sometimes these social networks offer a way for us to have a closure in our lives: to see for the last time what happened to that girl or boy who once occupied majority of our cellphone inbox. And why do we yearn to be always in relation to? It is because we are all connected; it is said that when God created us, He gave us a piece of His heart. Only when we become connected with each other that the heart of God becomes whole again.

This is what Jesus meant when we said that He is the Vine and we are the branches. He is the vine whom all of us are connected; He is God’s heart that cannot be whole unless the arteries and veins of our individual hearts connect to His. And whenever we disconnect and distance ourselves from God we feel alienated and lonely. To be alienated is to be estranged and to be isolated. We do not feel that we belong to someone, to a group of people, or to God. Alienated is what Saul first felt when he was converted and arrived in Jerusalem, the disciples there were afraid of him not believing that he was already a disciple. To be lonely means to be without company. When we are lonely, we miss someone who has been with us physically. And we miss only those who have some connection to us. That is why, even with roommates or in a crowd, we can feel lonely especially if they are not our friends.

But the thing is, we choose to be lonely; when we shouldn’t be. Our nature wants to be independent, but independence does not mean to cut off ALL of our ties. It means that we are able to function well, even without their physical presence. It means that we have a sufficient love for ourselves first, so that we are able to love another “as we love ourselves.” Independence does not mean that we don’t need anyone and by extension, we don’t need God. It is not about being autonomous; it is about having a relationship without being inordinately attached. It is being with someone without being obsessive, compulsive and possessively suffocating. It is about not expecting another person to fulfill our infinite need to be with them; because our infinite need cannot be fulfilled by finite people. Since it is infinite, it can only be filled by God who is eternal. To people who are mature enough and appropriately independent, they can spend time alone without being too needy or without struggling to impulsively text someone to fill up the emptiness in their hearts. In their “me-time” they allow God to fill it up and to accompany them. And thus, those who are redeemed of their loneliness move to the mature state called “solitude”. They are in solitude when they are able to connect with God who fills their infinite need to be with someone; it is to palpably feel belonging to God. As we all say in Facebook: our relationship with God shouldn’t be complicated.

What makes things worse is that we would rather be in a relationship that is volatile and changing. The boyfriend who is not so sure about what he feels; the demanding girlfriend who gets into your studies; the barkada whose measure of friendship is the number of times you’ve been with them --- and if you don’t go with them even when there is a reason, they will ostracize you. The relationship we need are the ones that stays forever. That distinguishes the best friend from a friend in a stage in life. The best friend does not withdraw their love as we move on. The family does not change until we die. The Vine will remain forever. Jose Rizal said, “ang hindi lumingon sa pinanggalingan, hindi makakarating sa paroroonan.” We are to move forward; we have to develop; we have to be on our pilgrim way to perfection. But we do not have to uproot ourselves from the trunk of our family tree. We do not have to cut ourselves off from the Vine. We cannot just erase where we come from. If we do, we will literally die. Don’t we feel like dying when we are alone?

Being Shepherd and Being the Gate

3 May 2009. Fourth Sunday of Easter
Acts 4, 8-12; Psalm 118; 1 John 3, 1-2; John 10, 11-18

Our image of the Good Shepherd as a leadership principle traces its roots centuries ago in the Jewish history. Not without reason: the shepherd puts his life at stake for his flock. It was not easy to be a shepherd in those days. When the terrain was rocky, the shepherd would not just look for a good pasture, but look for the sheep that went astray. The flock would tend to mingle with others, so he must identify each and every single sheep in the fold.

Now, the Jewish authorities were supposedly the leaders who shepherded their flock. But they had become irresponsible and corrupt, ingratiating themselves rather than the people they served. And so God took away their pastoring and made Himself the Pastor. In the Old Testament, He appointed David, the shepherd to be King, and in his line, Jesus. God became shepherd in Jesus. Jesus’ fidelity to His sheep, His sacrifice for the flock stands opposite to the corrupt officials of His time.

What are the qualities that makes Jesus the Good Shepherd. First, Jesus would gather his sheep and bring them to good pasture. He knows each and every person’s name and they recognize His voice. In the story of the resurrection, Mary Magdalene recognizes Jesus’ voice and Jesus in turn called out her personal name.

Every Christian emulates Jesus, the Good Shepherd. We should be people who agents of unity, than division. We gather people, and feed them with the things that they need and desire. In our service, we do not serve people what WE think they need, how WE think they would want to be served. For example, many choirs forget to make what we call, the Pastoral Judgement. Pastoring is shepherding: can the congregation sing what they are singing? Often, many choirs sing what THEY would like to sing, without considering the age, culture, needs of the people who attend the masses. When choirs sing this way, they do not serve, they perform. The best choir is the no choir: you can’t hear the choir because everybody is singing. When a choir decreases as the congregation increases, as John the Baptist say about Jesus, then the choir is able to genuinely lead people to pray.

Second, Jesus would lay down His life for the sheep. This self-sacrifice is the genuine act of love. This self-sacrifice is the characteristic function of Jesus. When we love, we are saying to our beloved that their life is far more important than ours. We give what is best for them, despite the pain that it demands on us. And often, what is good is hurting and humbling. Parents gather their children in order for them to let them go in the future. Even lovers who might begin with a close and exclusive relationship will have to let go and build new friendships that derives inspiration and learning from what they share exclusively. Once a relationship is too possessive-obsessive and tightly closed, it eventually crumbles because it is too navel gazing and suffocating. Thus, to maintain relationship is to die to ourselves. To let us decrease while our beloved increases. We hope that when the other also loves this way, then both of them will see to it that they both grow.

Finally, Jesus is the “gate” (v. 7, 9) because it is He provides safety for the flock by protecting them from marauders. To shepherd a people means that we protect them from what would be harmful to their life; or provide them the skills to protect themselves. There are developmental stages that we all undergo as persons. To protect the people we pasture, like our children or our students, means that we ensure that they would mature and develop towards their full potential. The influx of information may help or harm an individual; some information would be helpful when they mature, but harmful when they are young. We have to know when to be caring and when to challenge. It is important that we also trust our people to think and weigh what they would adapt in their lives. Or, we could help them be critical of what they encounter daily. At the age of reason, we teach our high school students to critique a literary work or a visual encounter. We give them the process to undertake in order to view a work of art; and develop their own opinion of it. In the bigger life in a university, everything is placed on your feet to judge what would you would take on and what you would reject. Like the internet, everything is made available. I believe to be the gate today, as Jesus is, means equipping our “flock” with the tools they need to discern what leads to God and what does not. We cannot protect them forever, even superheroes in comic books protect some but not all. When we are able to embed values in our children long before they are exposed to the world, we have done much. Simple: those who survive college and the dog-eats-dog world are those who have strong foundations. Most of those who rise to be true shepherd-leaders with values are those who, in the first place, have been the sheep of loving shepherds.