30 April 2009 Thursday of the 3rd Week of Easter
Acts 8, 26-40; Psalm 66; John 6, 44-51
The reading from the Acts of the Apostles is interesting. It is the story of the Ethiopian eunuch who was converted to Christianity. The eunuch was on his way home. He came from Jerusalem to worship. He belongs to the “God-fearers” --- those who were attracted to the Jewish religion because of their high morality and their belief in one God. The God-fearers will not become full Jews because they were unwilling or cannot completely convert. As belonging to the officials of the Queen of the Ethiopians, in-charge of her treasury, he probably could not be a full Jew. Besides, those who were castrated were considered an outcast; they were blocked from entering the “assembly of God” (Deuteronomy 23, 1-2). Later on, Peter would have a vision: “What God has purified you are not to call unclean” (Acts 10, 15), that is, unfit to associate with. Christianity does not reject anyone.
Two short points. First, private interpretation is NOT ALWAYS sufficient. The eunuch was reading from the book of Isaiah. Luke insisted that Scripture needs to be explained. The groups from Jerusalem and the two disciples on the road to Emmaus, needed Jesus to explain the Scripture to them. The Jews in Jerusalem, according to Acts, failed to understand the prophets they read every Sabbath. Thus, Philip have to explain that Isaiah 53, 7-8 was about Jesus, and not about Isaiah. In Acts 2, Psalms 16 and 110 will also be explained as not referring to David but to Jesus.
Second, Luke who wrote Acts, wanted to emphasize that the spread of Christianity is God’s will and initiative. In Acts, we see that God’s will is often directed by an angel (Acts 12, 7), a vision or dream (Acts 16, 9-10) or the Holy Spirit (Acts 8, 39). Thus it is God who guides the spread of Christianity.
Putting these two points together, we see that we too can interpret Scripture and reflect on it. We read passages from the bible, whether to prepare ourselves for mass or to derive inspiration for our prayer. And then we reflect on our lives and apply what we read in Scripture. We are able to do so because the Holy Spirit is with us. However, our private interpretation is not enough. We know that to interpret Scripture correctly, we are to know the context in which it was written. For example, we cannot interpret Revelations literally because we have to understand the hidden meaning of the images, the way the early Christians did during the Roman persecutions. The Church provides us with the correct way of interpreting them. If you are really interested, you can check a book called, “The Jerome Biblical Commentary” which many of us, priests, use to understand passages in the bible. The commentaries in each passage come from scholars and experts in the Church. The Magisterium, the teaching authority of the Church, checks whether what we read and teach are correct.
Should You be Miserable Because of a Past Mistake?
29 April 2009. Wednesday of the 3rd Week of Easter
Acts 8, 1-8; Psalm 66; John 6, 35-40
The first reading from the Acts of the Apostles tells us that the death of Stephen forced the Greek-speaking apostles of Jesus out of Jerusalem; the apostles however stayed there. Saul (later Paul) continued his persecution. The persecution did not stop the Word of God from spreading. Even those who have fled such as Philip were able to preach in Samaria and throughout Judea. In history, the Samaritans were despised by the Jews because they were a mixed race: they were descendants of both Israelites and foreigners. In fact, they were considered unclean and Jews on the way to Jerusalem would avoid the shortest route to Jerusalem because they would pass by Samaria. They do not want to be unclean. But these Samaritans believed in the preaching of Philip and many were converted because of the many signs Philip was performing in the name of Jesus.
We do believe that if it is God’s will, nothing can stop God; even if it is being curtailed by our wrong decisions or the deliberate actions of others. We live in a world that seems to be hopeless; and more and more we find ourselves helpless and voiceless in a world governed by few individuals who have the power and the resources to threaten our life, our families and our country. We live in a world where graft and corruption is already a culture. And it is no joke to go against a culture. However, our Christian faith tells us not to be resigned to what is happening and to succumb to the culture of death.
In our personal lives, the same hope is essential. Many have wondered what could have been if they chose another path in their lives; the path which is not what God wanted them to be in the first place. We sometimes believe that if we make a great mistake, we are doomed forever. Will their lives be miserable forever? What about those who have made a mistake in their vocations: a priest who could have been better off as a family man; or a family person who could have been a good minister as a celibate religious; or a married woman who pines for her ex? What about those who are already single parents, or those who have been abandoned by one of their parents? What about those who have a child out of wedlock? Is there a way to straighten out a mistake?
Not considering the impediments that makes a commitment null and void, there are things that are forever like marriage and the priesthood. That is why whenever we make a lifetime decision, we must make a good and prayerful discernment; we have always encouraged a longer time for courtship for would-be couples as well as several years in seminary formation. Within a vocation, there is a universe in which we can move and act freely. Within it, we can straighten out what we have, in the first place, regretted. God can help us straighten our paths, despite our decisions. Relationships are worked out too; you can’t just change someone like changing clothes. Even about clothes, once we buy them, we cannot return them to the store if we later on regret buying them. The people who have become part of one’s vocations are not worth hurting: our families, our parishioners, our fellow community members, and for married couples, their partners. Some relationships are not arbitrary; we should not think that we can just do what we want to. I believe the older we get, the more mature we become, there are commitments that should not be broken. Therefore to keep it demands painful dying to our selves. These commitments are worthy dying for. There are times when we just have to sacrifice “what I feel” --- the things that are forever does not depend on feelings or else everything is volatile and ever changing. It is painful, I am not denying it, there are values that are more worthy than our lives: heroes and martyrs do die for them. Our universe within our chosen vocations contains people whose lives are interconnected with ours. My heart goes out to children whose lives have been greatly affected by their family conglomeration.
In other words, we can work out our lives fully well even if it first began as a mistake. We have seen single parents who took care of their children as best as they can. We have family friends who worked out their relationships and are now living a healthy family life. There are many success stories that proves that God can straighten things out. God has given us the freedom to determine our lives: thus, we can actually chose to be miserable by blaming ourselves forever or we can stop condemning ourselves and begin to start afresh. God wants us to live fully, and He will give us the grace we need to have it, despite our mistakes in the past.
Acts 8, 1-8; Psalm 66; John 6, 35-40
The first reading from the Acts of the Apostles tells us that the death of Stephen forced the Greek-speaking apostles of Jesus out of Jerusalem; the apostles however stayed there. Saul (later Paul) continued his persecution. The persecution did not stop the Word of God from spreading. Even those who have fled such as Philip were able to preach in Samaria and throughout Judea. In history, the Samaritans were despised by the Jews because they were a mixed race: they were descendants of both Israelites and foreigners. In fact, they were considered unclean and Jews on the way to Jerusalem would avoid the shortest route to Jerusalem because they would pass by Samaria. They do not want to be unclean. But these Samaritans believed in the preaching of Philip and many were converted because of the many signs Philip was performing in the name of Jesus.
We do believe that if it is God’s will, nothing can stop God; even if it is being curtailed by our wrong decisions or the deliberate actions of others. We live in a world that seems to be hopeless; and more and more we find ourselves helpless and voiceless in a world governed by few individuals who have the power and the resources to threaten our life, our families and our country. We live in a world where graft and corruption is already a culture. And it is no joke to go against a culture. However, our Christian faith tells us not to be resigned to what is happening and to succumb to the culture of death.
In our personal lives, the same hope is essential. Many have wondered what could have been if they chose another path in their lives; the path which is not what God wanted them to be in the first place. We sometimes believe that if we make a great mistake, we are doomed forever. Will their lives be miserable forever? What about those who have made a mistake in their vocations: a priest who could have been better off as a family man; or a family person who could have been a good minister as a celibate religious; or a married woman who pines for her ex? What about those who are already single parents, or those who have been abandoned by one of their parents? What about those who have a child out of wedlock? Is there a way to straighten out a mistake?
Not considering the impediments that makes a commitment null and void, there are things that are forever like marriage and the priesthood. That is why whenever we make a lifetime decision, we must make a good and prayerful discernment; we have always encouraged a longer time for courtship for would-be couples as well as several years in seminary formation. Within a vocation, there is a universe in which we can move and act freely. Within it, we can straighten out what we have, in the first place, regretted. God can help us straighten our paths, despite our decisions. Relationships are worked out too; you can’t just change someone like changing clothes. Even about clothes, once we buy them, we cannot return them to the store if we later on regret buying them. The people who have become part of one’s vocations are not worth hurting: our families, our parishioners, our fellow community members, and for married couples, their partners. Some relationships are not arbitrary; we should not think that we can just do what we want to. I believe the older we get, the more mature we become, there are commitments that should not be broken. Therefore to keep it demands painful dying to our selves. These commitments are worthy dying for. There are times when we just have to sacrifice “what I feel” --- the things that are forever does not depend on feelings or else everything is volatile and ever changing. It is painful, I am not denying it, there are values that are more worthy than our lives: heroes and martyrs do die for them. Our universe within our chosen vocations contains people whose lives are interconnected with ours. My heart goes out to children whose lives have been greatly affected by their family conglomeration.
In other words, we can work out our lives fully well even if it first began as a mistake. We have seen single parents who took care of their children as best as they can. We have family friends who worked out their relationships and are now living a healthy family life. There are many success stories that proves that God can straighten things out. God has given us the freedom to determine our lives: thus, we can actually chose to be miserable by blaming ourselves forever or we can stop condemning ourselves and begin to start afresh. God wants us to live fully, and He will give us the grace we need to have it, despite our mistakes in the past.
How to Move with the Spirit
28 April 2009 Tuesday of the 3rd Week of Easter
Acts 7, 51 - 8,1; Psalm 31; John 6, 30-35
The first reading from the Acts of the Apostles is the story of Stephen, the first martyr of the Christian faith. And as first martyr, the way of his death is like a parallel to the death of Jesus. Stephen was cast out of the city and stoned to death, just as Jesus was cast out and crucified. Stephen said, “Lord, receive my spirit” just as Jesus said, “Father, into your hands I commend my spirit!”. And finally, both Stephen and Jesus forgave those who have been part of their death. Stephen said, “Lord do not hold this sin against them” (Acts 7,60), just as Jesus said, “Lord, forgive them for they do not know what they are doing.”
For Luke, who wrote Acts, these parallels are important. With the prayer of forgiveness, Luke wants to convey to the Jews of Jerusalem, that they have a second chance to believe in Jesus. They will have that chance if they would not be “stiff-necked people” as the reading says. To be stiff-necked means to be stubborn, to resist the Holy Spirit. Like the Jews’ ancestors who killed the prophets, their being “stiff-necked” also resulted in the crucifixion of Jesus. The prime example is a young man named Saul, who had been part of Stephen’s death. Later on, he would convert and defend the Christians, and would thus change his name to Paul, the missionary to the Gentiles. “Saul” was forgiven, and now he has become one of the greatest apostles of Jesus. And to follow the life of Jesus means to live our lives according to the Spirit. Paul said, “Know that you are the temple of God, and that the Spirit of God dwells in you?”
When were the times you have been stiff-necked? That you resisted the force of the Spirit? Where there times that you concealed the truth when it would have been better to be honest? The Spirit is the Spirit of Truth. Where there times when you refused to bother to love, when there were opportunities to show you care, whether for God, society or the environment? James Keenan SJ described sin in his book, “Moral Wisdom” as one’s refusal to bother to love. The Spirit is Love.
The Spirit is described as a wind, or “ruah” --- we don’t see it, but we feel it and we know it is present and real. And therefore, like a river, our heart flows towards it smoothly. When we go against it, we feel heavy as moving upstream, we feel that something is not right and we are not at peace. Reflect: when we forgive another, we feel a certain “lightness” the same thing when we are forgiven by another and by God. When we do good even if it was uncomfortable, we feel whole. So those who went against the Spirit, often feels broken.
The Spirit, using my image of it as a river, moves to its destination. It is not stuck, or else it would cease to be what it is. When we are stuck with our issues and our sinfulness or even our paradigms and our way of doing things, we are not able to move on, adapt or grow with the “signs of the times” (Vatican II). When we are stuck with our little traditions, and we find ourselves being left behind, or we are always against the world. We have seen river waters that become unruly and dangerous when it flows through rocks and boulders.
How can we move with the Spirit? First, we grab the Lord’s offer for another chance to change. Then, perhaps it is time to begin to update and read about the development of our doctrines or teachings. Many things have changed, and many of our questions might have been answered by the Church herself long ago --- we just don’t know the updated teaching. The Bishops of the Philippines (PCP II) endeavors for an informed faith. Meaning, our correct knowledge of our faith enriches and supports our belief. One of the key words of Vatican II was “aggiornamento” meaning “bringing up to date”. This word was used by the bishops and the clergy who were attending the sessions. It was the program of Pope John XXIII in his speech on January 25, 1959. There is another word: ressourcement which means “return to earlier sources”. They may seem to be opposites, as many in the past have thought.* But Pope John Paul II’s theology brought these two words together. So, he said that we have to draw upon the “ancient deposit of faith” --- meaning our earlier sources --- to address contemporary issues in an engaging way. For example, when we have to make changes in an organization, we have to look back at our history and the values on which the organization was founded. The values and the learnings does not change. Our lives until forever should be patterned on the life of Jesus; the beginning and end of all our lives is Jesus. And then, we face our contemporary issues and engage them according to the values that comprise our identity. How would Jesus address the issue of our present financial and environmental crisis? Thus, the method and way of doing things might go through several changes, as we learn from the world and as we read the signs of the times. I think this is how we move with the Spirit.
*The aggiornamentos were the progressives. The ressourcement members were the conservatives.
Acts 7, 51 - 8,1; Psalm 31; John 6, 30-35
The first reading from the Acts of the Apostles is the story of Stephen, the first martyr of the Christian faith. And as first martyr, the way of his death is like a parallel to the death of Jesus. Stephen was cast out of the city and stoned to death, just as Jesus was cast out and crucified. Stephen said, “Lord, receive my spirit” just as Jesus said, “Father, into your hands I commend my spirit!”. And finally, both Stephen and Jesus forgave those who have been part of their death. Stephen said, “Lord do not hold this sin against them” (Acts 7,60), just as Jesus said, “Lord, forgive them for they do not know what they are doing.”
For Luke, who wrote Acts, these parallels are important. With the prayer of forgiveness, Luke wants to convey to the Jews of Jerusalem, that they have a second chance to believe in Jesus. They will have that chance if they would not be “stiff-necked people” as the reading says. To be stiff-necked means to be stubborn, to resist the Holy Spirit. Like the Jews’ ancestors who killed the prophets, their being “stiff-necked” also resulted in the crucifixion of Jesus. The prime example is a young man named Saul, who had been part of Stephen’s death. Later on, he would convert and defend the Christians, and would thus change his name to Paul, the missionary to the Gentiles. “Saul” was forgiven, and now he has become one of the greatest apostles of Jesus. And to follow the life of Jesus means to live our lives according to the Spirit. Paul said, “Know that you are the temple of God, and that the Spirit of God dwells in you?”
When were the times you have been stiff-necked? That you resisted the force of the Spirit? Where there times that you concealed the truth when it would have been better to be honest? The Spirit is the Spirit of Truth. Where there times when you refused to bother to love, when there were opportunities to show you care, whether for God, society or the environment? James Keenan SJ described sin in his book, “Moral Wisdom” as one’s refusal to bother to love. The Spirit is Love.
The Spirit is described as a wind, or “ruah” --- we don’t see it, but we feel it and we know it is present and real. And therefore, like a river, our heart flows towards it smoothly. When we go against it, we feel heavy as moving upstream, we feel that something is not right and we are not at peace. Reflect: when we forgive another, we feel a certain “lightness” the same thing when we are forgiven by another and by God. When we do good even if it was uncomfortable, we feel whole. So those who went against the Spirit, often feels broken.
The Spirit, using my image of it as a river, moves to its destination. It is not stuck, or else it would cease to be what it is. When we are stuck with our issues and our sinfulness or even our paradigms and our way of doing things, we are not able to move on, adapt or grow with the “signs of the times” (Vatican II). When we are stuck with our little traditions, and we find ourselves being left behind, or we are always against the world. We have seen river waters that become unruly and dangerous when it flows through rocks and boulders.
How can we move with the Spirit? First, we grab the Lord’s offer for another chance to change. Then, perhaps it is time to begin to update and read about the development of our doctrines or teachings. Many things have changed, and many of our questions might have been answered by the Church herself long ago --- we just don’t know the updated teaching. The Bishops of the Philippines (PCP II) endeavors for an informed faith. Meaning, our correct knowledge of our faith enriches and supports our belief. One of the key words of Vatican II was “aggiornamento” meaning “bringing up to date”. This word was used by the bishops and the clergy who were attending the sessions. It was the program of Pope John XXIII in his speech on January 25, 1959. There is another word: ressourcement which means “return to earlier sources”. They may seem to be opposites, as many in the past have thought.* But Pope John Paul II’s theology brought these two words together. So, he said that we have to draw upon the “ancient deposit of faith” --- meaning our earlier sources --- to address contemporary issues in an engaging way. For example, when we have to make changes in an organization, we have to look back at our history and the values on which the organization was founded. The values and the learnings does not change. Our lives until forever should be patterned on the life of Jesus; the beginning and end of all our lives is Jesus. And then, we face our contemporary issues and engage them according to the values that comprise our identity. How would Jesus address the issue of our present financial and environmental crisis? Thus, the method and way of doing things might go through several changes, as we learn from the world and as we read the signs of the times. I think this is how we move with the Spirit.
*The aggiornamentos were the progressives. The ressourcement members were the conservatives.
Jesus our Security
26 April 2009 3rd Sunday of Easter
Acts 3, 13-15, 1 John 2, 1-5, Luke 24, 35-48If we have parents or siblings who are lawyers, we feel secured when we have legal problems. If we have relatives who are doctors, we feel safe when we are sick. We know we have someone to run to when we are unwell. If we have relatives who are policemen, we feel protected. For many Filipinos, a friend at the governor’s office is a source of tenability and pride: “may kakilala ako diyan.” We invite these experts and solidify our ties with them by making them godparents of our children. Sooner or later, we hope that in our need they will help us because --- kumpare ko yan! Kasangga ko yan! We feel aided, secured and at peace.
In the first letter of John in the second reading, he tells us that “we have, in the presence of the Father, Jesus Christ who is our Advocate.” John tells us we are secure with Jesus. And the Gospel tells us that we are at peace with Jesus. Jesus is our hope --- like the lawyers, doctors, the policemen, and the friend at the governor’s office who are close to us.
But our lives tell us differently from our belief. Though we believe that Jesus is our hope, our security and our peace, and yet we find ourselves insecure, hopeless and without the peace of mind we long for. Often we find our security in our possessions, our professions and our popularity. But though some of us may have them, we still do feel empty, anxious and unsure of ourselves.
There are other sources of security. If we are penniless and we find ourselves in a mall, we feel insecure. If we find ourselves in class with those who came from prestigious schools, we become apprehensive. If we find ourselves at a gathering of famous people, we often find ourselves dropping names in order to be at par with them. Our low self-esteem can leave us insecure.
I guess we feel this insecurity because we doubt the truth that Jesus is a tangible and real source of security. The resurrection was not a hallucination or a dream concocted by the disciples as many of the present books claim. This is why Jesus showed Thomas his hands, his feet, and his wounds. Luke’s Gospel tells us that He asked for food and he ate. We’ve got to believe that Jesus is worth clinging on to. Pwedeng makapitan sa kagipitan.
A friend of mine fell in love with a girl who comes from a famous and wealthy family. He wanted to woo her, but couldn’t because of the gnawing question about his worth. So he dismissed the thought, and settled for friendship. After a few years, he learned that someone rich and famous have proposed to her. He decided to put a stop to his dreams. Two weeks ago, they were able to talk. The girl is planning to get married, so he told her the truth. She said that it was too late: if he proposed to her the first year they became friends, she would have said yes.
I guess my friend forgot to believe in himself and that his dignity lies in Jesus at his side. Jesus is our intercessor. Then we are secured. We should be at peace.
Nothing Can Stop the Lord
22 April 2009 Wednesday of the 2nd Week of Easter
Acts 5, 27-33; Psalm 34; John 3, 31-36
We continue meditating on the themes of Easter. The Gospel gives us a summary: the life of Jesus is God’s way of granting us eternal life because of his love for us. “God so loved the world that he gave his only-begotten Son, so that everyone who believes in him might not perish but might have eternal life.” This is what the disciples were preaching with boldness and courage.
The Acts of the Apostles in the first reading tells us about the helplessness of the Sanhedrin (v. 22-26) who feared being stoned by the people if they further abuse the apostles. In verses 17-18, the Sanhedrin put the disciples in prison out of envy. But the angels of the Lord freed them from prison and sent them back to the temple to preach. Peter said that nothing can stop them except God himself, to Him they owe their obedience (v. 28-29).
For the apostles (and Luke who wrote Acts), the truth of their belief in Jesus is seen by the many testimonies of people’s lives, including that of the apostles, and the miracles that has been wrought from the power of the Spirit. No matter what obstacles, the Christian faith thrives, because it is of God. For example, when Stephen was stoned to death, they thought it would quell Christianity, but Christianity further spread like wildfire. Josephus, the historian, mentioned that there were many Messianic groups during their time, but all of them died once their leaders die, but the true faith survived all obstacles, continues to grow and to survive because it is of God (5, 38). It is true what Jesus said in Scripture: we will know the Spirit from its very fruits.
Two short points for today’s reflection then. First, we owe our highest obedience to God. In the Our Father we pray that God’s will be done on earth as it is in heaven. All of us, including people of authority, such as our parents, faculty, heads of office, follows the basic principle of obedience to God. Their power of authority originates from God Himself. Therefore, there are times when we owe our allegiance to God’s will above every other person of authority. Thus, we are not obliged to follow their commands when it is against morality and our conscience. We are not obliged to follow them when it comes to our real vocations. For example, many children legitimately disobey their parents when they discover that their parents’ will is not what God has in store for them. Sometimes this applies to our practical lives. We know of priests or religious who followed their vocations against their parent’s will. We know of couples who fought for their love despite the objections from their friends. We know of those who risked their lives for something they knew they were called to do. However, this presupposes, that we have undergone a good and prayerful discernment. It is then highly advisable to seek someone who can give spiritual direction or who can guide you in your discernment. For many of those who found God’s will, they grow old content and at peace.
Second, we should not easily give up. There are times when even the good things we do --- or the noble things we are already doing --- do not get the support we expected. Despite our good will to preserve the environment, fight for justice, protect the victims of crime and violence, we easily give up when obstacles make it difficult for us. The more we fight for something good, the more challenging and frustrating it becomes. Immanuel Kant once said that it is easier for us to be immature; thus easier for us to just let things be as long as we are not affected. Those who have committed themselves to the work of social justice for example have to brace themselves for a series of disappointments, and a continuous struggle with anger. Some of them never saw the fruit of their labors. But if God wants it, He will keep it --- even long after the leaders pass away. If God wills it, even our detractors will be put to shame.
Acts 5, 27-33; Psalm 34; John 3, 31-36
We continue meditating on the themes of Easter. The Gospel gives us a summary: the life of Jesus is God’s way of granting us eternal life because of his love for us. “God so loved the world that he gave his only-begotten Son, so that everyone who believes in him might not perish but might have eternal life.” This is what the disciples were preaching with boldness and courage.
The Acts of the Apostles in the first reading tells us about the helplessness of the Sanhedrin (v. 22-26) who feared being stoned by the people if they further abuse the apostles. In verses 17-18, the Sanhedrin put the disciples in prison out of envy. But the angels of the Lord freed them from prison and sent them back to the temple to preach. Peter said that nothing can stop them except God himself, to Him they owe their obedience (v. 28-29).
For the apostles (and Luke who wrote Acts), the truth of their belief in Jesus is seen by the many testimonies of people’s lives, including that of the apostles, and the miracles that has been wrought from the power of the Spirit. No matter what obstacles, the Christian faith thrives, because it is of God. For example, when Stephen was stoned to death, they thought it would quell Christianity, but Christianity further spread like wildfire. Josephus, the historian, mentioned that there were many Messianic groups during their time, but all of them died once their leaders die, but the true faith survived all obstacles, continues to grow and to survive because it is of God (5, 38). It is true what Jesus said in Scripture: we will know the Spirit from its very fruits.
Two short points for today’s reflection then. First, we owe our highest obedience to God. In the Our Father we pray that God’s will be done on earth as it is in heaven. All of us, including people of authority, such as our parents, faculty, heads of office, follows the basic principle of obedience to God. Their power of authority originates from God Himself. Therefore, there are times when we owe our allegiance to God’s will above every other person of authority. Thus, we are not obliged to follow their commands when it is against morality and our conscience. We are not obliged to follow them when it comes to our real vocations. For example, many children legitimately disobey their parents when they discover that their parents’ will is not what God has in store for them. Sometimes this applies to our practical lives. We know of priests or religious who followed their vocations against their parent’s will. We know of couples who fought for their love despite the objections from their friends. We know of those who risked their lives for something they knew they were called to do. However, this presupposes, that we have undergone a good and prayerful discernment. It is then highly advisable to seek someone who can give spiritual direction or who can guide you in your discernment. For many of those who found God’s will, they grow old content and at peace.
Second, we should not easily give up. There are times when even the good things we do --- or the noble things we are already doing --- do not get the support we expected. Despite our good will to preserve the environment, fight for justice, protect the victims of crime and violence, we easily give up when obstacles make it difficult for us. The more we fight for something good, the more challenging and frustrating it becomes. Immanuel Kant once said that it is easier for us to be immature; thus easier for us to just let things be as long as we are not affected. Those who have committed themselves to the work of social justice for example have to brace themselves for a series of disappointments, and a continuous struggle with anger. Some of them never saw the fruit of their labors. But if God wants it, He will keep it --- even long after the leaders pass away. If God wills it, even our detractors will be put to shame.
Witnessing to the Resurrection
21 April 2009 Tuesday of the 2nd Week of Easter
Acts 4, 32-37; Psalm 93; John 3, 7-15
The readings in the Season of Easter still meditate on the Resurrection of Christ. The story of Nicodemus in the Gospel continues theme of movement from darkness into light. Nicodemus was an admirer of Jesus from a distance. He was a Jewish leader and a teacher of Israel (v. 1 and 10). And he was able to talk to Jesus even in the darkness. Nicodemus asked Jesus what he needs to enter the kingdom of God. And Jesus said that he has to be born from above; to be reborn through water and the Spirit. To be born again means to have a life that gazes on Christ alone as those who were healed in the time of Moses when he lifted up the bronze serpent on the pole (Numbers 21, 9). It means that we are to witness and to testify to Jesus.
The first reading from the Acts of the Apostles tell us how the early Christians witnessed to the resurrection: they were united in mind and hearts; they held possessions in common; whatever they have they sell it and the disciples would distribute them to those in need. Thus, there were “no needy person among them.” Among them was Barnabas who would be the future companion of Paul in their missionary journey to the Gentiles. Barnabas sold a piece of his property and put the money at the feet of the apostles.
Every year we celebrate Easter. We celebrate our salvation by Christ’s who was crucified, died and raised from the dead. We exclaim, Alleluia! But have we really lived out and witnessed to the resurrection in our practical lives? To live according to the early Christians is difficult and often it remains an ideal. To be one in mind and heart is a greater challenge to us who may have a mind of our own; who have set ways of doing things; who have different priorities and values. To sell everything that we have becomes much more difficult to those who have a lot. Our natural tendency is to latch on to whatever we have because we are afraid that when we give up everything, we would lose whoever we are. Many of us have been baptized and have been born again. But how changed we are according to the life of Christ remains to be seen and hoped for.
Acts 4, 32-37; Psalm 93; John 3, 7-15
The readings in the Season of Easter still meditate on the Resurrection of Christ. The story of Nicodemus in the Gospel continues theme of movement from darkness into light. Nicodemus was an admirer of Jesus from a distance. He was a Jewish leader and a teacher of Israel (v. 1 and 10). And he was able to talk to Jesus even in the darkness. Nicodemus asked Jesus what he needs to enter the kingdom of God. And Jesus said that he has to be born from above; to be reborn through water and the Spirit. To be born again means to have a life that gazes on Christ alone as those who were healed in the time of Moses when he lifted up the bronze serpent on the pole (Numbers 21, 9). It means that we are to witness and to testify to Jesus.
The first reading from the Acts of the Apostles tell us how the early Christians witnessed to the resurrection: they were united in mind and hearts; they held possessions in common; whatever they have they sell it and the disciples would distribute them to those in need. Thus, there were “no needy person among them.” Among them was Barnabas who would be the future companion of Paul in their missionary journey to the Gentiles. Barnabas sold a piece of his property and put the money at the feet of the apostles.
Every year we celebrate Easter. We celebrate our salvation by Christ’s who was crucified, died and raised from the dead. We exclaim, Alleluia! But have we really lived out and witnessed to the resurrection in our practical lives? To live according to the early Christians is difficult and often it remains an ideal. To be one in mind and heart is a greater challenge to us who may have a mind of our own; who have set ways of doing things; who have different priorities and values. To sell everything that we have becomes much more difficult to those who have a lot. Our natural tendency is to latch on to whatever we have because we are afraid that when we give up everything, we would lose whoever we are. Many of us have been baptized and have been born again. But how changed we are according to the life of Christ remains to be seen and hoped for.
Divine Mercy
19 April 2009 Divine Mercy Sunday
Acts 4, 32-35; Psalm 118; 1 John 5, 1-6; John 20, 19-31
In the first Sunday of the Easter Season, we celebrate the mercy of God, which is both His characteristic and at the same time what He has done to us. Mercy involves an identification with our human condition, meaning, we are able to be merciful when we put our feet on the shoes of the other. And thus, by truly understanding the person who has inflicted us pain, we are able to be merciful to them whom we can actually punish or harm. By mercy, we withdraw or control our power to avenge. Thus, mercy is about love, than retribution. This is what God has done.
Robert Barron, in his article, The Christian: Missionary of Hope, writes about the theology of hope of the Catholic theologian, Hans von Balthasar. Barron said, “In the cross of Jesus Christ, in the suffering of the Son, the Father identifies radically with the greatest agony of his human creature. God feels the limit of physical torment, but even more powerfully, he senses the full extent of psychological and spiritual pain... Jesus understands what it means to be in despair, embraces from within, the feeling of hopelessness ... the torment of being forsaken by God.” (Chicago Studies, 1994). This is how God shows to us the extent to which He would show mercy to us.
To what extent? Just as Jesus was rejected by those whom He dearly loved, God’s mercy and forgiveness goes to those who have denied him such as atheists, agnostics, nominal Christians. It includes those who disown God when it is convenient to them as Peter who denied Him for fear of being punished or rejected. This includes those who would participate in Sunday masses when they are up to it, or when they have time, or when they have no choice but to go with the family to avoid punishment. Just as Jesus was persecuted, God forgives those who inflicts pain and causes death such as murderers and criminals. Just as Jesus was dead, God’s mercy goes to those who are “dead” --- those who do not have command over their life by reason of addiction or by fear such as those who are voiceless and powerless in our society. Think of the worst people or the most horrible act, and yes, God’s mercy goes out to them.
When the heart of Jesus was pierced and opened by the soldier’s lance, blood and water flowed. For Balthasar, God opens his heart most fully and makes his life-blood available to all. In the vision of Ezekiel, life-giving water flows from the temple; and thus Jesus’ body as the Temple, the water and blood (1 John 5, 6) that flows from His body will quench our thirst for peace and for hope. It all finds its source on the pierced side of Jesus: compassion, as Barron would write, is born. This is in fact, the effect of the Resurrection as recounted by the Gospel today. When Jesus appeared to the community in the Upper Room, He said, “Peace be with you.” The risen Lord is the bearer of peace to the community who once lost hope as the disciples on the way to Emmaus; who were grieving and afraid as the community of disciples in the locked room; or who were in darkness, confusion and doubt as Thomas.
Mercy therefore gives another a new lease on life; you can put it, gives another hope. When we forgive another, we are saying that we are hoping that the other would turn out better, because we have released them from the bondage of guilt. Such is God’s mercy on us: He gives mercy on everyone, seventy-times-seven, repeatedly and infinitely. Thus we are given the chance to return to God as many as there are numbers. We are never outside of the love of God. Barron writes, “There is, literally, no power in creation that is greater than, or outside the grasp of, Trinitarian compassion, and hence there is no place or time or event or circumstance that can finally come between us and God.” This is what St. Paul said that nothing can separate us from the love of Jesus.
How do we live out Divine Mercy? Hans von Balthasar says that we have to begin with the truth that the identity of Christians is rooted in Christ’s obedience to the Father in His suffering, death and resurrection. And therefore, we should be in the process of imitating Christ in obedience to the Father. The second reading tells us that we who believe should love God and keep his commandments (1 John 5, 1-6). The concrete example to emulate is in the first reading: the community of believers in Acts tells us that they were one in heart and mind, as they bore witness to the resurrection of the Lord Jesus by holding all possessions in common and thus no needy person was among them. If we are to live out Divine Mercy, it is therefore inevitable that we have to work for justice: we have to make sure that our novenas and devotions to the Divine Mercy will translate into food on the table.
Acts 4, 32-35; Psalm 118; 1 John 5, 1-6; John 20, 19-31
In the first Sunday of the Easter Season, we celebrate the mercy of God, which is both His characteristic and at the same time what He has done to us. Mercy involves an identification with our human condition, meaning, we are able to be merciful when we put our feet on the shoes of the other. And thus, by truly understanding the person who has inflicted us pain, we are able to be merciful to them whom we can actually punish or harm. By mercy, we withdraw or control our power to avenge. Thus, mercy is about love, than retribution. This is what God has done.
Robert Barron, in his article, The Christian: Missionary of Hope, writes about the theology of hope of the Catholic theologian, Hans von Balthasar. Barron said, “In the cross of Jesus Christ, in the suffering of the Son, the Father identifies radically with the greatest agony of his human creature. God feels the limit of physical torment, but even more powerfully, he senses the full extent of psychological and spiritual pain... Jesus understands what it means to be in despair, embraces from within, the feeling of hopelessness ... the torment of being forsaken by God.” (Chicago Studies, 1994). This is how God shows to us the extent to which He would show mercy to us.
To what extent? Just as Jesus was rejected by those whom He dearly loved, God’s mercy and forgiveness goes to those who have denied him such as atheists, agnostics, nominal Christians. It includes those who disown God when it is convenient to them as Peter who denied Him for fear of being punished or rejected. This includes those who would participate in Sunday masses when they are up to it, or when they have time, or when they have no choice but to go with the family to avoid punishment. Just as Jesus was persecuted, God forgives those who inflicts pain and causes death such as murderers and criminals. Just as Jesus was dead, God’s mercy goes to those who are “dead” --- those who do not have command over their life by reason of addiction or by fear such as those who are voiceless and powerless in our society. Think of the worst people or the most horrible act, and yes, God’s mercy goes out to them.
When the heart of Jesus was pierced and opened by the soldier’s lance, blood and water flowed. For Balthasar, God opens his heart most fully and makes his life-blood available to all. In the vision of Ezekiel, life-giving water flows from the temple; and thus Jesus’ body as the Temple, the water and blood (1 John 5, 6) that flows from His body will quench our thirst for peace and for hope. It all finds its source on the pierced side of Jesus: compassion, as Barron would write, is born. This is in fact, the effect of the Resurrection as recounted by the Gospel today. When Jesus appeared to the community in the Upper Room, He said, “Peace be with you.” The risen Lord is the bearer of peace to the community who once lost hope as the disciples on the way to Emmaus; who were grieving and afraid as the community of disciples in the locked room; or who were in darkness, confusion and doubt as Thomas.
Mercy therefore gives another a new lease on life; you can put it, gives another hope. When we forgive another, we are saying that we are hoping that the other would turn out better, because we have released them from the bondage of guilt. Such is God’s mercy on us: He gives mercy on everyone, seventy-times-seven, repeatedly and infinitely. Thus we are given the chance to return to God as many as there are numbers. We are never outside of the love of God. Barron writes, “There is, literally, no power in creation that is greater than, or outside the grasp of, Trinitarian compassion, and hence there is no place or time or event or circumstance that can finally come between us and God.” This is what St. Paul said that nothing can separate us from the love of Jesus.
How do we live out Divine Mercy? Hans von Balthasar says that we have to begin with the truth that the identity of Christians is rooted in Christ’s obedience to the Father in His suffering, death and resurrection. And therefore, we should be in the process of imitating Christ in obedience to the Father. The second reading tells us that we who believe should love God and keep his commandments (1 John 5, 1-6). The concrete example to emulate is in the first reading: the community of believers in Acts tells us that they were one in heart and mind, as they bore witness to the resurrection of the Lord Jesus by holding all possessions in common and thus no needy person was among them. If we are to live out Divine Mercy, it is therefore inevitable that we have to work for justice: we have to make sure that our novenas and devotions to the Divine Mercy will translate into food on the table.
Being Accountable
16 April 2009 Thursday in the Octave of Easter
Acts 3, 11-26 Being Held Accountable
We get to hear of a speech in the first reading today. The speech does not condemn those who have rejected Christ such as the Jews, but offers them a chance to repent. Acts 3, 17 makes a distinction between those who have rejected Jesus before and during his lifetime, and those who reject Christ after His resurrection. The speech says that those who lived before Jesus were in an age of ignorance (17, 30 and 13, 27). But those who lived after the Resurrection do not have an excuse because we already know who Jesus is, and what He taught. Acts teaches what was taught in Deuteronomy (18,19) that ‘whoever does not listen to My words which he speaks in my name will be cut off from his people.’
In our lives, we find ourselves more accountable. Many of us have been educated in the faith. We have a common knowledge within our faith traditions the true identity of Jesus and his teachings. We also have guidelines and further reflections of the content of faith. In other words, the person who has a greater knowledge of the faith is more culpable than those who are ignorant.
There are ways when we are alienated or ‘cut off’ from the family of Christians. First, we can be ‘cut off’ when we are ‘ignorant’ of our faith; when we, who have the capacity to learn the whys of our faith, do not bother or is not interested in furthering knowledge. Remember, loving another consists in the knowledge of the beloved. Or else, you are just in love with the idea of being in love or our unverified impression of the other. Same thing with faith. Second, we can be ‘cut off’ when, having a substantial amount of the content of our faith, we refuse or do not bother to live it. There is a writer who said that Christianity has been tried and has never been found wanting. Difficult, but never tried in real life.
Acts 3, 11-26 Being Held Accountable
We get to hear of a speech in the first reading today. The speech does not condemn those who have rejected Christ such as the Jews, but offers them a chance to repent. Acts 3, 17 makes a distinction between those who have rejected Jesus before and during his lifetime, and those who reject Christ after His resurrection. The speech says that those who lived before Jesus were in an age of ignorance (17, 30 and 13, 27). But those who lived after the Resurrection do not have an excuse because we already know who Jesus is, and what He taught. Acts teaches what was taught in Deuteronomy (18,19) that ‘whoever does not listen to My words which he speaks in my name will be cut off from his people.’
In our lives, we find ourselves more accountable. Many of us have been educated in the faith. We have a common knowledge within our faith traditions the true identity of Jesus and his teachings. We also have guidelines and further reflections of the content of faith. In other words, the person who has a greater knowledge of the faith is more culpable than those who are ignorant.
There are ways when we are alienated or ‘cut off’ from the family of Christians. First, we can be ‘cut off’ when we are ‘ignorant’ of our faith; when we, who have the capacity to learn the whys of our faith, do not bother or is not interested in furthering knowledge. Remember, loving another consists in the knowledge of the beloved. Or else, you are just in love with the idea of being in love or our unverified impression of the other. Same thing with faith. Second, we can be ‘cut off’ when, having a substantial amount of the content of our faith, we refuse or do not bother to live it. There is a writer who said that Christianity has been tried and has never been found wanting. Difficult, but never tried in real life.
Healing in the Lord's Name
15 April 2009 Wednesday in the Octave of Easter
Acts 3, 1-10 Healing in the Lord’s Name
The first reading from Acts gives us a very important message. The healing of the crippled is a sign on earth that just as Jesus healed before His death, He continues to work through the outpouring of the Spirit. And thus everyone who calls on the Lord’s name will be saved (Acts 2, 21). I repeat: EVERYONE, not just a selected few. Everyone therefore can heal.
Healing does not depend on the healer, the individual person. Healing is a gift of the Holy Spirit to all. Peter and John (Acts 3,12), Paul and Barnabas (Acts 14, 14-18) corrected people who focused on the individual healer saying that it is not from their power that they heal, it is from the power of the Lord. This is what differentials a faith healer from a magician. A magician manipulates his power, and thus whatever event that happens come from the magician himself; while a faith healer’s power does not come from them, but from God. His healing is therefore taken from prayer, summoning or requesting God to make the person well. Thus it is God’s decision whether to grant healing or not. As prayer, God is not forced: he may or may not answer our prayer.
The condition is therefore clear, that when we request God to heal our loved ones, we pray in the Lord’s name. This is God’s way of honoring Jesus whom we have rejected and put to death. This is God’s way for us to remember that it is not through the individual person that healing happens, but it is given by Jesus himself who has risen from the death. Because if He is not alive anymore, then healing in His name would not happen.
The insight may disorient us, but we all have to look into real events. It is granted to everyone, therefore everyone can heal; even those who have fallen into sin. We just have to look at those who have claimed to have healing powers that are stronger than others. Many of them are not exactly holy people. The same way with Church leaders or ministers: there are those whose attitude and lifestyles dis-edify or scandalize us. But we have heard stories of healing as a result of their touch and prayer. We know parents whose prayer for their children’s healing have been granted. We know of the “text or prayer brigade” for a friend, relative, or a complete stranger. We know how a friend --- who may not be exactly a saint to us --- make us better through their embrace or a pat on our shoulders. We know how those who have listened to us, even those without their hands around us, make us feel better after experiencing rejection or failure. By their words of wisdom or an affirmation through emails or a long distance call, they have help us heal.
We don’t need to be a saint in order to heal. All we need is a sincere heart, deeply desiring healing, we only have to invoke the Lord’s name. And then trust that the Lord listens.
Acts 3, 1-10 Healing in the Lord’s Name
The first reading from Acts gives us a very important message. The healing of the crippled is a sign on earth that just as Jesus healed before His death, He continues to work through the outpouring of the Spirit. And thus everyone who calls on the Lord’s name will be saved (Acts 2, 21). I repeat: EVERYONE, not just a selected few. Everyone therefore can heal.
Healing does not depend on the healer, the individual person. Healing is a gift of the Holy Spirit to all. Peter and John (Acts 3,12), Paul and Barnabas (Acts 14, 14-18) corrected people who focused on the individual healer saying that it is not from their power that they heal, it is from the power of the Lord. This is what differentials a faith healer from a magician. A magician manipulates his power, and thus whatever event that happens come from the magician himself; while a faith healer’s power does not come from them, but from God. His healing is therefore taken from prayer, summoning or requesting God to make the person well. Thus it is God’s decision whether to grant healing or not. As prayer, God is not forced: he may or may not answer our prayer.
The condition is therefore clear, that when we request God to heal our loved ones, we pray in the Lord’s name. This is God’s way of honoring Jesus whom we have rejected and put to death. This is God’s way for us to remember that it is not through the individual person that healing happens, but it is given by Jesus himself who has risen from the death. Because if He is not alive anymore, then healing in His name would not happen.
The insight may disorient us, but we all have to look into real events. It is granted to everyone, therefore everyone can heal; even those who have fallen into sin. We just have to look at those who have claimed to have healing powers that are stronger than others. Many of them are not exactly holy people. The same way with Church leaders or ministers: there are those whose attitude and lifestyles dis-edify or scandalize us. But we have heard stories of healing as a result of their touch and prayer. We know parents whose prayer for their children’s healing have been granted. We know of the “text or prayer brigade” for a friend, relative, or a complete stranger. We know how a friend --- who may not be exactly a saint to us --- make us better through their embrace or a pat on our shoulders. We know how those who have listened to us, even those without their hands around us, make us feel better after experiencing rejection or failure. By their words of wisdom or an affirmation through emails or a long distance call, they have help us heal.
We don’t need to be a saint in order to heal. All we need is a sincere heart, deeply desiring healing, we only have to invoke the Lord’s name. And then trust that the Lord listens.
Easter Sunday: Believe then Proclaim!
12 April 2009 Easter Sunday
Acts 10, 34a, 37-43; Psalm 118; Col 3, 1-4 or 1 Cor 5, 6-8; John 20, 1-9
The readings tell us what we are to proclaim on Easter Sunday, “Jesus Christ has risen! Alleluia!” No matter what Resurrection account about Jesus appearing to the disciples after crucifixion, the importance of these stories is to note the different reactions to the Resurrection story. Biblical scholars say that each of these responses reflect the reactions of people during the time of the disciples. Thus, the objective of the stories is to make the reader or the listener identify with any of the characters, so that they too will be led to faith. We have to believe that Jesus rose from the dead, before we are able to proclaim Easter. Let us use the Gospel today.
The first reaction is the natural reaction. The icon of this is Mary Magdalene. When she saw the linens, she did not yet believed. She thought that the Roman soldiers took Jesus away (John 20, 2). Mary recognized Jesus only when He called her by name. In the Gospel of John, Jesus promised to call by their personal name every sheep of His fold (John 10,4). So as promised, Jesus called her by name, and so she proclaimed what she saw to the disciples. In Scripture, Mary was the first disciple who proclaimed that Jesus had risen from the dead.
There are times when we recognize God in the most natural of experiences. When we experience the beauty of nature, or the vastness of the universe as Albert Einstein, we see God. When letters of affirmation and love are received, people are overwhelmed with deep emotion, that they thank God. When we are forgiven and we cannot understand why the people we hurt wrote off our mistakes, our hearts leap with gratitude. When we see the beauty of a child during childbirth, or inspired to write a song, or when we are victorious, our positive experiences point to a God who looks lovingly on us. These are the times, when our tears are wiped away, that our sorrow turns to joy. Every single experience becomes unique like being gift-wrapped for us with our personal name on it --- given solely for us alone.
The second reaction is that of Peter. When he saw the linen, he did not yet believed: he was confused. When what happens to us is difficult to understand especially when the experience is negative, we easily attribute it to the absence of God. Death, tragedies, accidents, natural calamities, brutality, rejection, or helplessness are some examples that perplex us: “If God is a loving God, why would He allow these things to happen?”
The reaction of Peter plaques many of the educated who went through a lot of philosophies and were introduced to different ways of thinking. It also troubles those who experienced a lot of hurt and pain in their lives. But this also distresses the good who are in their ‘desert experience’ --- when prayer seem tasteless and bland. When there are no “good feelings” or when there is no ‘spiritual high’, we begin to doubt. When we experience the absence of God -- or of people -- like loneliness and alienation, to believe may not be the immediate reaction. It would take time to recognize God’s presence. Here, many would put a condition in prayer: “If You are present, I need proof!” The proof may be scientific or fatalistic. Some may even pray for a “vision”--- only some are granted this, but many us may not see a vision in our lifetime. Peter as well as Thomas, would then need Jesus appearing to them and showing His hands and feet!
Clarity and healing may be the first process to undertake, before deep faith. Though, for many who are spiritually mature, these experience help make their hearts yearn for who is ‘absent’. St. Ignatius said, that we sometimes need to pray for the desire of the desire: when even the desire to seek God has been lost or overtaken by our grief; then we should pray that God grant us the desire to desire God.
However, the third reaction is from John, who did not enter the tomb, but believed right away. He did not need evidence (v. 8). Jesus said, “Blessed are those who have not seen, but believed” (v. 29). The Beloved Disciple’s love was deep and intense that he did not need any evidence to believe in the resurrection. In the Sea of Tiberias, he also recognized Jesus on the shore while the disciples did not (John 21, 7). This belief is ideal, but it is easy to understand it when we are in love. We could recognize our beloved even from afar: we know their gait, we know how they dress, what they like, what’s happening to them even when they don’t tell us. Just one look we know --- or actually, we JUST know. It seems that our souls have never been apart. St. Ignatius of Loyola said that we can achieve this through constant prayer. Many of these faithful pray-ers begin to see God everywhere, and thus recognize God in all things. This is the new sight! --- as John the Evangelist would urge every single Christian to pursue.
At Easter, we have to look closer into the quality and depth of our belief in Jesus who is alive! Only when we are deeply convinced, that we can proclaim sincerely the message of hope and triumph!
Acts 10, 34a, 37-43; Psalm 118; Col 3, 1-4 or 1 Cor 5, 6-8; John 20, 1-9
The readings tell us what we are to proclaim on Easter Sunday, “Jesus Christ has risen! Alleluia!” No matter what Resurrection account about Jesus appearing to the disciples after crucifixion, the importance of these stories is to note the different reactions to the Resurrection story. Biblical scholars say that each of these responses reflect the reactions of people during the time of the disciples. Thus, the objective of the stories is to make the reader or the listener identify with any of the characters, so that they too will be led to faith. We have to believe that Jesus rose from the dead, before we are able to proclaim Easter. Let us use the Gospel today.
The first reaction is the natural reaction. The icon of this is Mary Magdalene. When she saw the linens, she did not yet believed. She thought that the Roman soldiers took Jesus away (John 20, 2). Mary recognized Jesus only when He called her by name. In the Gospel of John, Jesus promised to call by their personal name every sheep of His fold (John 10,4). So as promised, Jesus called her by name, and so she proclaimed what she saw to the disciples. In Scripture, Mary was the first disciple who proclaimed that Jesus had risen from the dead.
There are times when we recognize God in the most natural of experiences. When we experience the beauty of nature, or the vastness of the universe as Albert Einstein, we see God. When letters of affirmation and love are received, people are overwhelmed with deep emotion, that they thank God. When we are forgiven and we cannot understand why the people we hurt wrote off our mistakes, our hearts leap with gratitude. When we see the beauty of a child during childbirth, or inspired to write a song, or when we are victorious, our positive experiences point to a God who looks lovingly on us. These are the times, when our tears are wiped away, that our sorrow turns to joy. Every single experience becomes unique like being gift-wrapped for us with our personal name on it --- given solely for us alone.
The second reaction is that of Peter. When he saw the linen, he did not yet believed: he was confused. When what happens to us is difficult to understand especially when the experience is negative, we easily attribute it to the absence of God. Death, tragedies, accidents, natural calamities, brutality, rejection, or helplessness are some examples that perplex us: “If God is a loving God, why would He allow these things to happen?”
The reaction of Peter plaques many of the educated who went through a lot of philosophies and were introduced to different ways of thinking. It also troubles those who experienced a lot of hurt and pain in their lives. But this also distresses the good who are in their ‘desert experience’ --- when prayer seem tasteless and bland. When there are no “good feelings” or when there is no ‘spiritual high’, we begin to doubt. When we experience the absence of God -- or of people -- like loneliness and alienation, to believe may not be the immediate reaction. It would take time to recognize God’s presence. Here, many would put a condition in prayer: “If You are present, I need proof!” The proof may be scientific or fatalistic. Some may even pray for a “vision”--- only some are granted this, but many us may not see a vision in our lifetime. Peter as well as Thomas, would then need Jesus appearing to them and showing His hands and feet!
Clarity and healing may be the first process to undertake, before deep faith. Though, for many who are spiritually mature, these experience help make their hearts yearn for who is ‘absent’. St. Ignatius said, that we sometimes need to pray for the desire of the desire: when even the desire to seek God has been lost or overtaken by our grief; then we should pray that God grant us the desire to desire God.
However, the third reaction is from John, who did not enter the tomb, but believed right away. He did not need evidence (v. 8). Jesus said, “Blessed are those who have not seen, but believed” (v. 29). The Beloved Disciple’s love was deep and intense that he did not need any evidence to believe in the resurrection. In the Sea of Tiberias, he also recognized Jesus on the shore while the disciples did not (John 21, 7). This belief is ideal, but it is easy to understand it when we are in love. We could recognize our beloved even from afar: we know their gait, we know how they dress, what they like, what’s happening to them even when they don’t tell us. Just one look we know --- or actually, we JUST know. It seems that our souls have never been apart. St. Ignatius of Loyola said that we can achieve this through constant prayer. Many of these faithful pray-ers begin to see God everywhere, and thus recognize God in all things. This is the new sight! --- as John the Evangelist would urge every single Christian to pursue.
At Easter, we have to look closer into the quality and depth of our belief in Jesus who is alive! Only when we are deeply convinced, that we can proclaim sincerely the message of hope and triumph!
Easter Sunday Homily
12 April 2009 Pasko ng Muling Pagkabuhay
Acts 10, 34a, 37-43; Psalm 118; Col 3, 1-4 or 1 Cor 5, 6-8; John 20, 1-9
Nagpakita si Hesus sa iilang mga tao nang muli Siyang nabuhay. Sa ebanghelio ngayong araw, matutunghayan natin ang iba’t ibang reaksiyon ng mga tao sa muling pagkabuhay ni Hesus. Paano sila naniwala sa muling pagkabuhay?
Unang-una, ang natural na reaksiyon. Nang makita ni Maria ang mga lino sa libingan, hindi pa siya naniwala. Akala niya kinuha ng mga sundalong Romano si Hesus (Juan 20, 2). Nakilala ni Maria Magdalena si Hesus nang tinawag nito ang kanyang pangalan. Sa sulat ni Juan, pinangako ni Jesus na tatawagin Niya sa kanilang personal na pangalan ang bawat tupang kabilang sa kanyang kawan (Juan 10, 4). At nang makilala niya si Hesus, ibinalita nito ang kanyang nakita sa mga nagtitipon-tipong mga alagad. Si Maria Magdalena ang pinakaunang tagasunod ni Hesus na nagpahayag ng Kanyang muling pagkabuhay.
Pangalawa, ang pagkalito ni Pedro. Nakita niya ang mga linong ginamit sa libing, ngunit di niya naintindihan ang nangyari.
Sa kabilang banda, sa konting ebidensiyang naratnan nila sa libingan, sumampalataya kaagad ang Beloved Disciple (v.8). Turo ni Hesus, “Mapalad ang mga hindi nakakita ngunit sumampalataya” (v. 29). Malalim at matindi ang pagmamahal ng Beloved Disciple, na hindi niya kailangan ng iba pang patunay upang maniwala. Sa dagat ng Tiberias, nakilala din nito si Hesus kahit hindi mamukhaan ng mga kasama niyang alagad (21, 7).
Maraming pagkakataong ang karanasan natin ng Diyos ay malinaw at masidhi. Nagpapasalamat tayo sa Diyos sa mga malalalim na pagkakaibigan at pagmamahal sa pamilya. Nararanasan ng ating mga magulang ang Diyos sa panganganak. Nakikita natin sa magagandang tanawin. Damang-dama natin sa inspirasyon. O kapag pinapatawad tayo sa ating mga pagkakamali. Sukat hindi natin malaman, sa kabila ng ating mga pagkakasala at kahinaan, binibiyayaan pa rin tayo. Sa mga karanasang ito, ang ebidensiya na kailangan nating makita ay malinaw. At tulad ni Maria, Pedro at Tomas, naniwala sila nang nagpakita at nahawakan nila si Hesus.
Ngunit may mga karanasan din tayo na mahirap makita ang Diyos. Sa mga trahedya sa ating buhay, pakiramdam natin pinarusahan tayo ng Niya. Sa gitna ng ating kalungkutan, inaakala natin na nag-iisa na lang tayo sa mundo. Kapag namatayan tayo sa pamilya o sa kaibigan, mahirap makita ang pag-aaruga sa atin. Madalas tinatanong natin ang ating sarili, “kung may Diyos, bakit hinayaan Niya ito mangyari sa akin.” Sa karasanang ito, mahirap maaninag ang presensya ng Diyos sa ating buhay. Dito kailangan natin ang tindi ng pag-ibig ng Beloved Disciple: ang pag-ibig na may tiwala na kahit magulo at malabo ang ating paningin sa gitna ng ating pagdurusa, mababanaagan pa rin natin ang kamay ng Diyos sa mga ito.
Iba’t ibang paraan ang ginagamit ng Diyos upang lumalim ang pananampalataya natin sa Kanya. Maaaring tulad tayo ni Maria, na maniniwala lamang kung nakita natin ang mga pangyayari. To see is to believe. Maaari din tayo maging tulad ni Pedro: bago tayo maniwala, kailangang makita natin ang kasagutan sa ating mga katanungan, ang kapayapaan sa pagkabagabag sa buhay. O maaari tayong maging tulad ng Beloved Disciple. Nakikita natin ang Maykapal sa mga pangyayaring hindi nating akalaing may aninag ng Diyos. At kahit sa ano mang paraan, lahat tayo ay tinawag na ibahagi sa iba kung paano nakita nating buhay na buhay ang Diyos.
Acts 10, 34a, 37-43; Psalm 118; Col 3, 1-4 or 1 Cor 5, 6-8; John 20, 1-9
Note: This homily appeared in SAMBUHAY of the Society of St. Paul for their Filipino issue; and the TV 5 Easter Sunday mass, "Humayo't Ihayag".
Nagpakita si Hesus sa iilang mga tao nang muli Siyang nabuhay. Sa ebanghelio ngayong araw, matutunghayan natin ang iba’t ibang reaksiyon ng mga tao sa muling pagkabuhay ni Hesus. Paano sila naniwala sa muling pagkabuhay?
Unang-una, ang natural na reaksiyon. Nang makita ni Maria ang mga lino sa libingan, hindi pa siya naniwala. Akala niya kinuha ng mga sundalong Romano si Hesus (Juan 20, 2). Nakilala ni Maria Magdalena si Hesus nang tinawag nito ang kanyang pangalan. Sa sulat ni Juan, pinangako ni Jesus na tatawagin Niya sa kanilang personal na pangalan ang bawat tupang kabilang sa kanyang kawan (Juan 10, 4). At nang makilala niya si Hesus, ibinalita nito ang kanyang nakita sa mga nagtitipon-tipong mga alagad. Si Maria Magdalena ang pinakaunang tagasunod ni Hesus na nagpahayag ng Kanyang muling pagkabuhay.
Pangalawa, ang pagkalito ni Pedro. Nakita niya ang mga linong ginamit sa libing, ngunit di niya naintindihan ang nangyari.
Sa kabilang banda, sa konting ebidensiyang naratnan nila sa libingan, sumampalataya kaagad ang Beloved Disciple (v.8). Turo ni Hesus, “Mapalad ang mga hindi nakakita ngunit sumampalataya” (v. 29). Malalim at matindi ang pagmamahal ng Beloved Disciple, na hindi niya kailangan ng iba pang patunay upang maniwala. Sa dagat ng Tiberias, nakilala din nito si Hesus kahit hindi mamukhaan ng mga kasama niyang alagad (21, 7).
Maraming pagkakataong ang karanasan natin ng Diyos ay malinaw at masidhi. Nagpapasalamat tayo sa Diyos sa mga malalalim na pagkakaibigan at pagmamahal sa pamilya. Nararanasan ng ating mga magulang ang Diyos sa panganganak. Nakikita natin sa magagandang tanawin. Damang-dama natin sa inspirasyon. O kapag pinapatawad tayo sa ating mga pagkakamali. Sukat hindi natin malaman, sa kabila ng ating mga pagkakasala at kahinaan, binibiyayaan pa rin tayo. Sa mga karanasang ito, ang ebidensiya na kailangan nating makita ay malinaw. At tulad ni Maria, Pedro at Tomas, naniwala sila nang nagpakita at nahawakan nila si Hesus.
Ngunit may mga karanasan din tayo na mahirap makita ang Diyos. Sa mga trahedya sa ating buhay, pakiramdam natin pinarusahan tayo ng Niya. Sa gitna ng ating kalungkutan, inaakala natin na nag-iisa na lang tayo sa mundo. Kapag namatayan tayo sa pamilya o sa kaibigan, mahirap makita ang pag-aaruga sa atin. Madalas tinatanong natin ang ating sarili, “kung may Diyos, bakit hinayaan Niya ito mangyari sa akin.” Sa karasanang ito, mahirap maaninag ang presensya ng Diyos sa ating buhay. Dito kailangan natin ang tindi ng pag-ibig ng Beloved Disciple: ang pag-ibig na may tiwala na kahit magulo at malabo ang ating paningin sa gitna ng ating pagdurusa, mababanaagan pa rin natin ang kamay ng Diyos sa mga ito.
Iba’t ibang paraan ang ginagamit ng Diyos upang lumalim ang pananampalataya natin sa Kanya. Maaaring tulad tayo ni Maria, na maniniwala lamang kung nakita natin ang mga pangyayari. To see is to believe. Maaari din tayo maging tulad ni Pedro: bago tayo maniwala, kailangang makita natin ang kasagutan sa ating mga katanungan, ang kapayapaan sa pagkabagabag sa buhay. O maaari tayong maging tulad ng Beloved Disciple. Nakikita natin ang Maykapal sa mga pangyayaring hindi nating akalaing may aninag ng Diyos. At kahit sa ano mang paraan, lahat tayo ay tinawag na ibahagi sa iba kung paano nakita nating buhay na buhay ang Diyos.
Prayer Points for the Holy Week
Celebrating Holy Week Meaningfully
Prayer Points for the Days of Holy Week
Note: Since I will be gone for the holy week, I thought of sharing these notes from a recollection I gave to a parish community. I will also use these for my reflection this holy week. I promise to keep all of you in my prayer.
I. Palm Sunday: Entering our “Jerusalems”
A. Three Images of Jerusalem:
Jerusalem 1: For the Jews, it is the city of God; The Temple was the center of worship; it is where God dwells.
Jerusalem 2: It is also the place of suffering and death; it is the place of the cross.
Jerusalem 3: When the city of Jerusalem fell in 70 AD to the great Roman army, the Temple was destroyed. Paul said that we are now the Temple of the Holy Spirit, and thus Jerusalem, the city of God is now in each one of us.
B. Our Jerusalems Today:
1. Our Personal Jerusalems: Are we willing to undergo the necessary pains in our lives?
2. Our National Jerusalems: If we would like to develop as a country or even live out the aspiration of peaceful change in the EDSA revolution, are we willing to fight graft and corruption, and undergo the rejection and difficulties it entails?
3. Our Global Jerusalem: If we would like a beautiful world, are we willing to protect our environment?
II. The Daily Jerusalems: Holy Monday, Tueday and Wednesday
A. The symbol of the cross is displayed in every corner of our rooms, or we carry it in our pockets. It means that the cross looms over our daily lives.
B. Sharing our daily and necessary pains or our cross in our lives:
a. Students: the daily routine of studies
b. Workforce: the demands and stress of work and travel
c. Parenting and the suffering it entails
d. Aging: facing sickness and imminent end; loneliness; not being “needed” anymore; diminishing power.
C. Reflection Questions: How do I respond to my daily crosses? How do I share in Jesus’ carrying his cross?
III. Holy Thursday: Community Life
A. Jerusalem: the scene of the Last Supper; the Institution of the Priesthood and the Eucharist.
B. Chrism Mass: forms community in the sharing of the bread; practicing our common priesthood in worship and in the sharing of our brokenness in our lives.
C. The Washing of the Feet: builds community through service.
1. Community is now a community of friends and not of slaves.
2. Sharing of our common pains brings people together.
D. Reflection Questions:
1. How do I form community? Do I come to mass for myself and my personal intentions only, or do I come to mass to worship with others?
2. Do I offer myself at the service of my community? How do I treat other people who are not of my status and rank?
IV. Good Friday: Jerusalem, the Place of Death
A. Elizabeth Kubler-Ross: The sooner we see and accept that death is part of living the better our lives become.
B. Death is happening everywhere: biology, psychology, music, etc. No one is exempted from the experience of death.
C. Death makes us see reality and our mortality: our limitations, finitude.
D. We are humbled by death. In the wake of death, anything we say is insufficient and wanting. No need for justifications that can appease a person who experiences death. That is why all we can do is bow and kiss the cross of Christ.
E. Reflection Questions:
1. What is my attitude towards the death or the thought of death?
2. Do I avoid the topic? Deny the place of death in our lives? Run away from any pain, suffering and death that comes from legitimate sources such as the decision to study, to work, to pursue an interest, or in the change of status such as marriage or celibate living or single-blessedness, etc.?
3. Do I try to justify, rationalize or spiritualize to escape from the pain of dying?
V. Black Saturday: The Period of Waiting and Anticipation
A. The Silence of God.
B. Meaningful waiting: there is a sure and guaranteed triumph. But the time is in God’s hands. Not ours. Not within our control. Trust in God’s promise of fulfillment.
C. Personal lives: there are times when we just have to wait: the results of the bar or the board exams or an application for a new job; wait for healing --- some heals faster than others; some would take more time.
D. Reflection Questions: what is attitude towards waiting? Do I become impatient?
When I wait, do I actively wait by making myself do other good things? Or do I passively wait and not do anything? Where is my inclination: action or being?
VI. Easter Sunday: The Celebration of Newness
A. A celebration of a new life. A new growth. A step towards maturity. A change to a better life, a new creation.
B. Death and suffering does not have the last say. Our lives end in the Resurrection.
C. Names: a change of name in the Bible is a change of identity: Abram to Abraham, Jacob to Israel, Cephas to Peter, Saul to Paul. Baptismal names signify this change.
D. If Good Friday shows us of our mortality; Easter tells us that God made us immortals.
E. Sunday: now the new Sabbath; the beginning of a new creation, a new order of things.
F. Reflection Questions: What are the new things that are happening to me?
Do I see some changes in myself? Or am I on my way there?
Conclusion: Appreciation of Holy Week as the Pattern of Christian Living
1. The celebration of the Liturgical Seasons is an annual cycle.
2. The celebration of the Lent and Easter is yearly and repeatedly.
3. The way to growth is the way of the cross. We fall, suffer and die (Passion and Death), but we rise up again and move on (Resurrection). And then we fall, suffer and die, and we rise up again and move on. The Paschal Mystery is the pattern of authentic Christian living.
Prayer Points for the Days of Holy Week
Note: Since I will be gone for the holy week, I thought of sharing these notes from a recollection I gave to a parish community. I will also use these for my reflection this holy week. I promise to keep all of you in my prayer.
I. Palm Sunday: Entering our “Jerusalems”
A. Three Images of Jerusalem:
Jerusalem 1: For the Jews, it is the city of God; The Temple was the center of worship; it is where God dwells.
Jerusalem 2: It is also the place of suffering and death; it is the place of the cross.
Jerusalem 3: When the city of Jerusalem fell in 70 AD to the great Roman army, the Temple was destroyed. Paul said that we are now the Temple of the Holy Spirit, and thus Jerusalem, the city of God is now in each one of us.
B. Our Jerusalems Today:
1. Our Personal Jerusalems: Are we willing to undergo the necessary pains in our lives?
2. Our National Jerusalems: If we would like to develop as a country or even live out the aspiration of peaceful change in the EDSA revolution, are we willing to fight graft and corruption, and undergo the rejection and difficulties it entails?
3. Our Global Jerusalem: If we would like a beautiful world, are we willing to protect our environment?
II. The Daily Jerusalems: Holy Monday, Tueday and Wednesday
A. The symbol of the cross is displayed in every corner of our rooms, or we carry it in our pockets. It means that the cross looms over our daily lives.
B. Sharing our daily and necessary pains or our cross in our lives:
a. Students: the daily routine of studies
b. Workforce: the demands and stress of work and travel
c. Parenting and the suffering it entails
d. Aging: facing sickness and imminent end; loneliness; not being “needed” anymore; diminishing power.
C. Reflection Questions: How do I respond to my daily crosses? How do I share in Jesus’ carrying his cross?
III. Holy Thursday: Community Life
A. Jerusalem: the scene of the Last Supper; the Institution of the Priesthood and the Eucharist.
B. Chrism Mass: forms community in the sharing of the bread; practicing our common priesthood in worship and in the sharing of our brokenness in our lives.
C. The Washing of the Feet: builds community through service.
1. Community is now a community of friends and not of slaves.
2. Sharing of our common pains brings people together.
D. Reflection Questions:
1. How do I form community? Do I come to mass for myself and my personal intentions only, or do I come to mass to worship with others?
2. Do I offer myself at the service of my community? How do I treat other people who are not of my status and rank?
IV. Good Friday: Jerusalem, the Place of Death
A. Elizabeth Kubler-Ross: The sooner we see and accept that death is part of living the better our lives become.
B. Death is happening everywhere: biology, psychology, music, etc. No one is exempted from the experience of death.
C. Death makes us see reality and our mortality: our limitations, finitude.
D. We are humbled by death. In the wake of death, anything we say is insufficient and wanting. No need for justifications that can appease a person who experiences death. That is why all we can do is bow and kiss the cross of Christ.
E. Reflection Questions:
1. What is my attitude towards the death or the thought of death?
2. Do I avoid the topic? Deny the place of death in our lives? Run away from any pain, suffering and death that comes from legitimate sources such as the decision to study, to work, to pursue an interest, or in the change of status such as marriage or celibate living or single-blessedness, etc.?
3. Do I try to justify, rationalize or spiritualize to escape from the pain of dying?
V. Black Saturday: The Period of Waiting and Anticipation
A. The Silence of God.
B. Meaningful waiting: there is a sure and guaranteed triumph. But the time is in God’s hands. Not ours. Not within our control. Trust in God’s promise of fulfillment.
C. Personal lives: there are times when we just have to wait: the results of the bar or the board exams or an application for a new job; wait for healing --- some heals faster than others; some would take more time.
D. Reflection Questions: what is attitude towards waiting? Do I become impatient?
When I wait, do I actively wait by making myself do other good things? Or do I passively wait and not do anything? Where is my inclination: action or being?
VI. Easter Sunday: The Celebration of Newness
A. A celebration of a new life. A new growth. A step towards maturity. A change to a better life, a new creation.
B. Death and suffering does not have the last say. Our lives end in the Resurrection.
C. Names: a change of name in the Bible is a change of identity: Abram to Abraham, Jacob to Israel, Cephas to Peter, Saul to Paul. Baptismal names signify this change.
D. If Good Friday shows us of our mortality; Easter tells us that God made us immortals.
E. Sunday: now the new Sabbath; the beginning of a new creation, a new order of things.
F. Reflection Questions: What are the new things that are happening to me?
Do I see some changes in myself? Or am I on my way there?
Conclusion: Appreciation of Holy Week as the Pattern of Christian Living
1. The celebration of the Liturgical Seasons is an annual cycle.
2. The celebration of the Lent and Easter is yearly and repeatedly.
3. The way to growth is the way of the cross. We fall, suffer and die (Passion and Death), but we rise up again and move on (Resurrection). And then we fall, suffer and die, and we rise up again and move on. The Paschal Mystery is the pattern of authentic Christian living.
Palm Sunday
5 April 2009 Palm Sunday
Isaiah 50, 4-7; Psalm 22; Phil 2, 6-11; Mark 15, 1-39
All four Gospels report that triumphal entry of Jesus into Jerusalem. We knew that before He entered Jerusalem, Jesus stayed in Bethany with Martha, Mary and Lazarus. He then sent two unnamed disciples to fetch a colt in Jerusalem for his use as He entered the gates of the city. On his way to Jerusalem, people would lay their cloaks and tree branches singing excerpts from Psalm 118: “Blessed is He who comes in the name of Yahweh; Blessed is the coming of our father, David.” Here Jesus is treated like a king. In Eastern tradition, a colt or a donkey is a symbol of peace, while a horse is a symbol of war. If a king rides a donkey, he comes in peace. But if a king rides a horse, he declares war. By riding a donkey, He tells us about what kind of a Messiah He is. There is a prophesy, that the king will come riding a horse and declaring war against Rome, Israel’s enemies.
In the Near East, it is customary for people to cover the path of someone whom they deeply esteemed. Joshua in the Old Testament has been treated the same way, as in many pre-Christian mystery religions such as the god Dionysius. The commemoration of Jesus triumphal entry is popularly called Palm Sunday. But only John identified the branches as palm fronts. The rest like Matthew, Mark and Luke mentioned cut rushes (like cogon grass). Palm branches were symbols of victory and triumph (Leviticus 23, 40 and Revelations 7,9). Since there are countries without palms, they people there used pussy willows instead like Russia and the Ukraine. Or they use olive branches and other tree branches as well. That is why, in some countries, Palm Sunday is called “Branch Sunday”.
Many paintings depict Jesus to be looking forward, almost oblivious to the shouting crowd around. He is usually not waving, a response to a welcoming audience. He does not smile or laugh. I guess, this is what Palm Sunday is all about. Jesus, stares ahead, aware of the sufferings He will undergo in Jerusalem. Jesus looks beyond the joyous crowd: He can look into our hearts instead. The people who are now paying the highest honor to him will be the same people who will condemn him in a few hours. Jesus knows something beyond our comprehension.
In our lives, there are members of the family whom we consider our “saviors”. These are the people who have received a better education among the members of the family. These are the people whom we rely our hopes for a better life. Many of these people are the ones who support their families --- and extended families. For example, many overseas Filipino workers and bread winners are the saviors of our families. Second, when these people enter their own Jerusalems, whether it is about getting a new job here or abroad, many of us rejoice that finally, our hopes will be realized. And we “lay our cloak and wave our branches” as we see them off at the airport. Not knowing what pain and suffering is in store for them abroad or even in working. Many Filipinos already lost their jobs as an effect of the global recession. Third, many people who have triumphantly hailed these family saviors of ours, sometimes turn out to be the very people who would spend recklessly their money. These are the person who has no sense of gratitude.
Isaiah 50, 4-7; Psalm 22; Phil 2, 6-11; Mark 15, 1-39
All four Gospels report that triumphal entry of Jesus into Jerusalem. We knew that before He entered Jerusalem, Jesus stayed in Bethany with Martha, Mary and Lazarus. He then sent two unnamed disciples to fetch a colt in Jerusalem for his use as He entered the gates of the city. On his way to Jerusalem, people would lay their cloaks and tree branches singing excerpts from Psalm 118: “Blessed is He who comes in the name of Yahweh; Blessed is the coming of our father, David.” Here Jesus is treated like a king. In Eastern tradition, a colt or a donkey is a symbol of peace, while a horse is a symbol of war. If a king rides a donkey, he comes in peace. But if a king rides a horse, he declares war. By riding a donkey, He tells us about what kind of a Messiah He is. There is a prophesy, that the king will come riding a horse and declaring war against Rome, Israel’s enemies.
In the Near East, it is customary for people to cover the path of someone whom they deeply esteemed. Joshua in the Old Testament has been treated the same way, as in many pre-Christian mystery religions such as the god Dionysius. The commemoration of Jesus triumphal entry is popularly called Palm Sunday. But only John identified the branches as palm fronts. The rest like Matthew, Mark and Luke mentioned cut rushes (like cogon grass). Palm branches were symbols of victory and triumph (Leviticus 23, 40 and Revelations 7,9). Since there are countries without palms, they people there used pussy willows instead like Russia and the Ukraine. Or they use olive branches and other tree branches as well. That is why, in some countries, Palm Sunday is called “Branch Sunday”.
Many paintings depict Jesus to be looking forward, almost oblivious to the shouting crowd around. He is usually not waving, a response to a welcoming audience. He does not smile or laugh. I guess, this is what Palm Sunday is all about. Jesus, stares ahead, aware of the sufferings He will undergo in Jerusalem. Jesus looks beyond the joyous crowd: He can look into our hearts instead. The people who are now paying the highest honor to him will be the same people who will condemn him in a few hours. Jesus knows something beyond our comprehension.
In our lives, there are members of the family whom we consider our “saviors”. These are the people who have received a better education among the members of the family. These are the people whom we rely our hopes for a better life. Many of these people are the ones who support their families --- and extended families. For example, many overseas Filipino workers and bread winners are the saviors of our families. Second, when these people enter their own Jerusalems, whether it is about getting a new job here or abroad, many of us rejoice that finally, our hopes will be realized. And we “lay our cloak and wave our branches” as we see them off at the airport. Not knowing what pain and suffering is in store for them abroad or even in working. Many Filipinos already lost their jobs as an effect of the global recession. Third, many people who have triumphantly hailed these family saviors of ours, sometimes turn out to be the very people who would spend recklessly their money. These are the person who has no sense of gratitude.
When in Distress, Try This!
3 April 2009 Friday of the 5th Week of Lent
Jeremiah 20, 10-13; Psalm 18; John 10, 31-42
The responsorial psalm functions as a bridge from the first reading to the next; or it summarizes the readings. Today, it is the latter. It says, “In my distress, I called upon the Lord, and He heard my voice.” Jeremiah, in the first reading is in distress. Brought to despair because his friends abandoned, denounced and threatened to kill him, Jeremiah contemplates to abandon his mission as a prophet. But then, he admits that God’s word is like a fire in his bones that he can neither hold in or endure (verse 9), and so with confidence in God, prays to avenge him from his enemies. He knows, despite his difficulties in the mission, that God is with him and his persecutors will not be victorious (v. 11). And true enough, the Lord hears his pleas.
The experience of Jeremiah holds true to many of us Christians. It is not easy to become an active, participative and faithful Christian nowadays. If we take seriously the demands of the faith, we are most likely to become counter-cultural and therefore would be prone to derision, betrayal and abandonment. In offices where graft and corruption has become common practice and a deeply embedded culture, those who would be steep in their faith are accused of being “self-righteous” or “holier than thou”. In a world that has grown to be too secular, where religion is dismissed as irrelevant, or when Catholics face the ridicule of evangelicals, it is sometimes easier to abandon Catholicism and go with the flow. Some have even become apologetic of their beliefs. Or they turn to religion when it is necessary and convenient: these are the people who come to church only on baptisms, weddings or deaths. Or as ministers of the church, we feel betrayed when we hear of scandals in the church. With our disappointments and discouragements, our commitment to ministry weakens. And like Jeremiah, to abandon our ministry does sometimes cross our minds.
In distress, we sometimes find it hard to see God, or to have faith in God. In the story of the Resurrection, Mary Magdalene rises early and goes to the tomb, and in her sorrow and tears, she does not recognize Jesus. It is true: often when we are in the middle of our distress and we are right at the center of the problem, we often find it hard to recognize God --- and see the bigger picture. That is why, when we are in the midst of these painful experiences, it is often helpful to give ourselves time: time to cry, time to pour out our sentiments, time to mourn, time to just let our frustrations out, time to let our wounds prepare for the healing. And as Jeremiah in the first reading, he goes through a simple and honest confession of his difficulties and doubts in his ministry.
But then, despite all these, Jeremiah admits that God’s word is like fire that refuses to die; even if it begins like embers. Little by little, when our tears dry, we begin to see clearly the face of Jesus as Mary did in the resurrection. But even then, the Gospel tells us an advice from Jesus who said: “”But if I perform them (my Father’s works), even if you do not believe me, believe the works, so that you may realize and understand that the Father is in me and I am in the Father." Thus, Jesus said that when our faith weakens, we can first believe in His works, so what we may believe in Jesus again. Many of us keep memoirs from our lives. I keep a scrapbook which contains my letter of acceptance to the vocation workshop in high school, and then the letter of admittance to the novitiate, including the things to bring for my first stage in Jesuit life. I also have the letters of my father before he passed away. I have the Christmas and birthday cards people gave me which I have cut into small pieces but labeled them with the name of the giver and the date given. I have the notes of the people I love and cherished. In the course of my ministry as a Jesuit priest, there were times when I was like Jeremiah, and as Jesus advised, I would look at the pages of my scrapbook and remembered how the Lord has been faithful to me throughout all of these years. These memories led me to believe in Jesus deeply, lovingly and devotedly. Our memories of God’s work help us recognize the Giver and His love. That is why, despite the distress, Jeremiah took all his courage and appealed to God in prayer. And the Lord answered Him. When in distress, think of the times when God answered our prayers, and we can muster all our courage to take on the mission again.
Jeremiah 20, 10-13; Psalm 18; John 10, 31-42
The responsorial psalm functions as a bridge from the first reading to the next; or it summarizes the readings. Today, it is the latter. It says, “In my distress, I called upon the Lord, and He heard my voice.” Jeremiah, in the first reading is in distress. Brought to despair because his friends abandoned, denounced and threatened to kill him, Jeremiah contemplates to abandon his mission as a prophet. But then, he admits that God’s word is like a fire in his bones that he can neither hold in or endure (verse 9), and so with confidence in God, prays to avenge him from his enemies. He knows, despite his difficulties in the mission, that God is with him and his persecutors will not be victorious (v. 11). And true enough, the Lord hears his pleas.
The experience of Jeremiah holds true to many of us Christians. It is not easy to become an active, participative and faithful Christian nowadays. If we take seriously the demands of the faith, we are most likely to become counter-cultural and therefore would be prone to derision, betrayal and abandonment. In offices where graft and corruption has become common practice and a deeply embedded culture, those who would be steep in their faith are accused of being “self-righteous” or “holier than thou”. In a world that has grown to be too secular, where religion is dismissed as irrelevant, or when Catholics face the ridicule of evangelicals, it is sometimes easier to abandon Catholicism and go with the flow. Some have even become apologetic of their beliefs. Or they turn to religion when it is necessary and convenient: these are the people who come to church only on baptisms, weddings or deaths. Or as ministers of the church, we feel betrayed when we hear of scandals in the church. With our disappointments and discouragements, our commitment to ministry weakens. And like Jeremiah, to abandon our ministry does sometimes cross our minds.
In distress, we sometimes find it hard to see God, or to have faith in God. In the story of the Resurrection, Mary Magdalene rises early and goes to the tomb, and in her sorrow and tears, she does not recognize Jesus. It is true: often when we are in the middle of our distress and we are right at the center of the problem, we often find it hard to recognize God --- and see the bigger picture. That is why, when we are in the midst of these painful experiences, it is often helpful to give ourselves time: time to cry, time to pour out our sentiments, time to mourn, time to just let our frustrations out, time to let our wounds prepare for the healing. And as Jeremiah in the first reading, he goes through a simple and honest confession of his difficulties and doubts in his ministry.
But then, despite all these, Jeremiah admits that God’s word is like fire that refuses to die; even if it begins like embers. Little by little, when our tears dry, we begin to see clearly the face of Jesus as Mary did in the resurrection. But even then, the Gospel tells us an advice from Jesus who said: “”But if I perform them (my Father’s works), even if you do not believe me, believe the works, so that you may realize and understand that the Father is in me and I am in the Father." Thus, Jesus said that when our faith weakens, we can first believe in His works, so what we may believe in Jesus again. Many of us keep memoirs from our lives. I keep a scrapbook which contains my letter of acceptance to the vocation workshop in high school, and then the letter of admittance to the novitiate, including the things to bring for my first stage in Jesuit life. I also have the letters of my father before he passed away. I have the Christmas and birthday cards people gave me which I have cut into small pieces but labeled them with the name of the giver and the date given. I have the notes of the people I love and cherished. In the course of my ministry as a Jesuit priest, there were times when I was like Jeremiah, and as Jesus advised, I would look at the pages of my scrapbook and remembered how the Lord has been faithful to me throughout all of these years. These memories led me to believe in Jesus deeply, lovingly and devotedly. Our memories of God’s work help us recognize the Giver and His love. That is why, despite the distress, Jeremiah took all his courage and appealed to God in prayer. And the Lord answered Him. When in distress, think of the times when God answered our prayers, and we can muster all our courage to take on the mission again.
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