Luke 2:22-40 - Feast of the Holy Family (December 28, 2014)

Gospel:

When the days were completed for their purification according to the law of Moses, Joseph and Mary took the baby Jesus up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” and to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord.

Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. He came in the Spirit into the
temple. And when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.”

The child’s father and mother were amazed at what was said about him; and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted – and you yourself a sword will pierce – so that the thoughts of many hearts may be revealed.”

There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her
husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshipped night and day with fasting and prayer. And coming forward at that very time, she gave thanks to God and spoke about the
child to all who were awaiting the redemption of Jerusalem.

When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.

Gospel Trivia:

Today is the feast of the Holy Family, yet the focus of the gospel is Jesus and the temple.  This points to the intended message of Luke for this passage, and the following "trivia" will help us identify the evangelist's intention:

- The gospel refers to the rite of purification per Jewish custom which is required from women after forty days from childbirth.  (Certain body fluids, like blood, were regarded as unclean and required purification after, say, menstruation).  This required a visit to the temple and an offering of two turtledoves or pigeons.  (Actually, a lamb and a pigeon were required, but if one cannot afford a lamb, then another pigeon would suffice).

- In the rite of purification, only the woman is required to visit the temple and to offer the sacrifice, and yet both Jesus and Joseph were present.  This may appear as simply the husband and child accompanying the mother, but is unusual because of the following.

- There is a second ritual mentioned in the gospel -- that of the presentation of the baby Jesus to the Lord.  This is also another Jewish custom symbolizing that the Lord had the right to the first fruits of any form of life, animal or human.  However, this does NOT require a visit to the temple.

It seems that Luke may have confused Jewish laws or customs.  Or he may have intentionally fused the two for a purpose.

The clue is the Hebrew word used for "presentation" (or paristani) which is used in the Old Testament to refer to priests.  Luke therefore intentionally fused the two to emphasize the priestly character of Jesus.  The priest is the one who stands before the sanctuary and ministers to the people.  In this case, Jesus, who is God and holy, is also human and stands in between God and humanity.

Paristani also denotes the presentation of an offering or sacrifice.  In this particular passage, Luke also wishes to convey that Jesus is both the high priest as well as living sacrifice.

Just like Jesus, we too are called to be "priest" and "sacrifice."  As "priest", we consecrate ourselves to God; we do this living a life worthy to be a living sacrifice to our Lord.


Reference:


- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 280-283.

Some Historical Info on Christmas Day: Supplementary Post

Here are some historical info on Christmas -- its origin and practices based on biblical (Luke 1:1-20) and historical accounts.  

Luke is quite specific about the circumstances surrounding Jesus birth:

1. When was Jesus born? 

Luke 1:5 states that Herod the Great was the king at around the birth of Jesus. Since history dates the death of Herod at around March or April 4 BC, then Jesus must have been born before that date. December 25 was later made as the official day of Jesus' birth, although it is difficult to ascertain on when exactly this was declared by the Catholic Church.


2. Luke mentioned that the Roman emperor Caesar Augustus ordered a census of the whole world, i.e. the Roman empire. We now know that this is inaccurate since there was no such universal census taken at around this time. The closest is that held in Palestine when Quirinius was governor of Syria (also mentioned by Luke), but which was around 6 AD.

Biblical scholars believe that the census is a literary device used by Luke to associate Mary and Joseph, residents of Nazareth, with Bethlehem, the town of David. Also, every time there is a Roman census, there is usually opposition by the people since this is a recognition of Roman authority over them, and caused a lot of inconvenience. Luke wanted to tie Jesus birth to a time of political disturbance associated with a census.

Such political disturbances were one of the triggers for the revolt of Judas the Galilean, and Luke wanted to show that Joseph and Mary (who were both Galileans) were obedient to Rome. This also showed that Jesus and the Christians have no political ambitions.

Augustus is also known at that time as the peaceful savior, so this serves as a contrast to Jesus who brings the real peace (see the message of the angels) and is the real Savior.


3. Luke establishes that the procedure is for everyone to go to the city of his ancestry and Joseph went to Bethlehem, the city of David; even though Jerusalem is traditionally regarded in the Old Testament as the city of David.

Luke wanted to connect the birth of Jesus in Bethlehem with what is written in Micah 5:2: "But you, O Bethlehem Ephrathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel."

Joseph and Mary were living in Nazareth at that time and had to travel southward to Bethlehem which was about 100 kilometers away. Using an animal to travel (at about 3 to 4 kph), and considering Mary is pregnant which would have added to travel time, this distance would have taken about 7 to 9 days. By the way, the bible does not mention that Joseph and Mary used a donkey, although they certainly used an animal to travel. It could have been an ass, horse, mule or donkey.


4. Luke’s narrative of Jesus birth is very brief. Luke seems more interested in telling his readers where Mary lay the newborn child - in a manger. The symbolism behind this is not clear. Perhaps it lies in the contrast between the extraordinary titles given to the child and his poverty. God is thus revealed in a paradox.

A manger is a feeding-trough, crib, or open box in a stable designed to hold food for livestock. In Biblical times, mangers were made of clay mixed with straw or from stones cemented with mud. Some mangers were cut from a limestone block or carved in natural outcroppings of rock, because livestock was sometimes stabled in a cave. (Thus, there is some tradition that Jesus was born in a cave).


5. There were shepherds out in the field. Shepherds were despised people at the time of Jesus. They were suspected of not being very scrupulous in matters of ownership; and so, their testimony was not admissible in court. They had the same legal status as the tax collectors. In view of what Luke says later on in his gospel regarding the preference of Jesus for tax collectors and sinners, the choice of the shepherds as the first beneficiaries of God's revelation in Jesus becomes quite significant.

References: Nil Guillemette, SJ, Kingdom for All (St. Paul’s Publications, 1988); plus Microsoft Encarta Encyclopedia, and other Catholic sources from the internet.

Luke 1:26-38 - The Annunciation (4th Sunday of Advent, December 14, 2014)

Gospel:

The angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David.  The virgin’s name was Mary. Coming to her, the angel said, “Hail, full of grace! The Lord
is with you.” But she was greatly troubled at what was said and pondered what sort of greeting this might be.

Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and
you shall name him Jesus. He will be great and will be called ‘Son of the Most High,’ and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end.”

But Mary said to the angel, “How can this be, since I have no relations with a man?” And the angel said to her in reply, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be
born will be called holy, the Son of God. And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; for nothing will be impossible for God.”

Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her.

Gospel Trivia:

The reader is reminded that the purpose of Gospel Trivia is to present the intended message of the gospel writer and not to present a personal interpretation of the gospel passage.  The question therefore is, "What did Luke intend to communicate when he wrote the Annunciation passage?"

The Gospel of Luke was written between 80 to 90 AD, or about six decades after the ministry of Jesus.  He is writing the gospel not as a biography of Jesus but, after much reflection, as a record of the fundamental teachings of the Christian movement.

In the Annunciation passage, Luke employs the five-element pattern of a birth announcement which was used in the Old Testament.  (An example is the announcement of the birth of Isaac in Genesis 17:1-21).  These elements are:

a. The appearance of an angel,
b. Fear on the part of the person confronted by the heavenly figure,
c. The heavenly message,
d. An objection expressed by the person, and
e. The giving of reassurance.

By employing this literary device, Luke is probably less concerned about the actual conversation between Mary and the angel (for indeed, who could one accurately recall a conversation that happened several decades earlier); as much as a theological meaning that he intended to preserve.

We should also note the following:

- Mary is greeted with, "Hail, full of grace." - This is not a usual Hebrew greeting (which is usually "shalom" or "peace), suggesting that this is a special occasion.  "Hail" means "rejoice."

The Greek word used by Luke for "grace" in "full of grace" is the word "charis" which refers to God's graciousness in choosing to be with his people.  The giving of Jesus, one who is divine but chose to be human to be intimate with humanity, is gratuitous gift borne out of God's initiative.  It is completely undeserved.  It is pure grace.  "Full of grace" refers less to Mary state of pure grace, but instead to God's sheer love.

A possible paraphrasing of "full of grace" could be: "Rejoice Mary; God is extraordinarily good to his people."

- Luke then proceeds to describe the son to be born by using the following:

"Son of the Most High" - meaning, one who is intimate with God.

He will receive the "throne of David his father" - the Jews believe that the Messiah will come from the lineage of King David, the greatest king Israel has known.  Joseph is also from the lineage of David.

Mary's concern is addressed by "the Holy Spirit will come upon you" - God overcomes the human impossibility through the creative power of the Spirit, the same Spirit that hovered above the darkness during the creation story.

Luke's intended message: The whole world rejoices because our God is an extraordinarily loving and gracious God, who chose to be one with us through the birth of his Son, Jesus.


References:


- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 265-270.

John 1:6-8, 19-28 John the Baptist (3rd Sunday of Advent, December 7, 2014).

Gospel:

A man named John was sent from God. He came for testimony, to testify to the

light, so that all might believe through him. He was not the light, but came to testify to the light.

And this is the testimony of John. When the Jews from Jerusalem sent priests and

Levites to him to ask him, “Who are you?” he admitted and did not deny it, but admitted, “I am not the Christ.” So they asked him, “What are you then? Are you Elijah?”

And he said, “I am not.” “Are you the Prophet?” He answered, “No.” So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say about yourself?” He said: “ ‘I am the voice of one crying

out in the desert, make straight the way of the Lord,’ as Isaiah the prophet said.”

Some Pharisees were also sent. They asked him, “Why then do you baptize if you are not the Christ or Elijah or the Prophet?” John answered them, “I baptize with water; but there is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie.”

This happened in Bethany across the Jordan, where John was baptizing.

Gospel Trivia:

For the second Sunday in a row, the gospel is about John the Baptist.  Last Sunday, John's message is about the true way to prepare for Christmas -- which is to repent and convert.


This Sunday, the central character is once again John the Baptist.  He is introduced as "a man named John" which, in Greek, is the emphatic way of introducing a person's name.  This is intentional because John, in Hebrew, means "God is gracious".  John's entry augurs well for all peoples because God, through Jesus, is gracious towards sinful humanity.

The rest of the gospel is about the testimony of John:

- that he is not the Christ (or the awaited and anointed king who will liberate the Jews from the Romans); nor is he Elijah or the prophet (who people expected will precede the coming of the Christ);

- but instead introduces himself as the one who prepares the way for someone so great that he cannot even untie his sandal (a task usually reserved for slaves).

The significance of a testimony in Greek culture is more than just an objective accounting of things seen and heard.  When a witness testifies, that witness becomes accountable for the outcome of the case.  Thus, John, as witness who testifies to the graciousness of Jesus, must then live his life so that others will be ready to receive this gracious God.

That's the message of the gospel -- we are also called to testify to Jesus, not through words in a courtroom, but in the way we live our life.

Reference:

- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), 13-16.

Mark 1:1-8 - Second Sunday of Advent (December 7, 2014)

Gospel:

The beginning of the Gospel of Jesus Christ, the Son of God.

As it is written in Isaiah the prophet: “Behold, I am sending my messenger ahead of you; he will prepare your way.  A voice of one crying out in the desert: ‘Prepare the way of the Lord, make straight his paths.’ ”

John the Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins. People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.

John was clothed in camel’s hair, with a leather belt around his waist. He fed on

locusts and wild honey. And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals. I have baptized you with water; he will baptize you with the Holy Spirit.”

Gospel Trivia:

The gospel describes how John the Baptist is the one tasked to prepare the people for the coming of the Messiah.  The following notes will help us better appreciate the depth of this message:

- John is the harbinger of the "gospel" or of "very good news".  Note that the word "gospel" was not used to refer to a book in the bible until much later, around 150 AD.  "Gospel" referred to extraordinary good news such as, a victory in battle, the birth of a child of very important parents, or the enthronement of a king.  John is paving the way for the preaching ministry of Jesus.

- John hails from the desert.  The desert has a theological significance in the bible -- note that Jesus fasted for forty days in the desert, the Israelites wandered for 400 years in the desert.  The desert is believed to be where God reveals himself.  (Modern contemplatives would have their retreats, or sometimes spend the rest of their lives, in a desert monastery because the absence of anything else forces them to focus on God).

- John baptizes a baptism of repentance.  Christians did not start the practice of baptism.  Washing with water was done even in Old Testament times and by other religions.  Washing with water refers to removing ritual impurity; total immersion was practice by Judaism as a ritual requirement prior to joining the community.  But John's baptism was different: it was offered to all or anyone willing to convert, it was conferred by him personally, and was presented as a preparation for the Messiah.  The baptism of repentance referred to conversion, a radical change in heart.

- Finally, John appeared like he came from the desert (wearing camel's hair and a leather belt).  He appeared just like Elijah who is expected to be a forerunner of the Messiah.

We prepare for Christmas, not by completing our Christmas list, but by following John's message: we reflect on our lives, repent for our sins, so we can more meaningfully encounter Jesus on the day of his birth. 


Reference:


- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul's Publications, 1987), pp. 3 - 6.

Mark 13:33-37 - First Sunday of Advent (November 30, 2014)

Gospel:

Jesus said to his disciples: “Be watchful! Be alert! You do not know when the time will come. 

It is like a man traveling abroad. He leaves home and places his servants in charge, each with his own work, and orders the gatekeeper to be on the watch. 

Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning. May he not come suddenly and find you sleeping. What I say to you, I say to all: ‘Watch!’ ” 

Gospel Trivia:

The central character in the parable is the doorkeeper.  While it mentions that there are other servants with their assigned tasks, only the task of the doorkeeper is stated: to be on the watch.

In biblical times, a house is separated from the road by a walled courtyard, and there are common cases where there are more than one house protected by the courtyard.  In such cases, a doorkeeper is necessary either to open the door when the master comes late at night, or to protect against robbers.  

The key responsibility of the doorkeeper is to be watchful.  Watchfulness is mentioned three times in this very short parable -- in the beginning, middle and end.

The "master of the house" is a common reference to Jesus.  This could only be an allusion to Jesus' ascension and long absence.  The other "servants" refer to the disciples engaged in their work of spreading the message of Jesus to other communities.

It is likely that there may have been occasions when Christians expected the return of Jesus to be much sooner, and some were likely anxious of when this event would take place.  To these people, the message of Mark is to be watchful for no one knows the hour of his return, and to continue to the mission of spreading the gospel.

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul's Publications, 1987), pp. 11-13.

Matthew 25:31-46 - Feast of Christ the King (Last Sunday of the Liturgical Year, November 23, 2014)

Gospel:

Jesus said to his disciples: “When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats. He will place the sheep on his right and the goats on his left. Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.’

Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?’ And the king will say to them in reply, ‘Amen, I say to you, in whatever you did for one of the least brothers of mine, you did for me.’

Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’

Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’

And these will go off to eternal punishment, but the righteous to eternal life.”

Gospel Trivia:

Today is the last Sunday of the liturgical year, and the year ends with the proclamation of Christ as King.  All of creation and history have one destination -- the Kingdom of God, where God reigns as king. 

Matthew provides the criteria for which all men will be judged.  Note the use of the phrase "all the nations" indicates that the criteria are not only for the disciples and the believers, but include pagans and unbelievers.  It applies to everyone, suggesting therefore that the Kingdom of God welcomes everyone, provided they pass the criteria.

And the criteria are simple and basic: Did you feed the hungry, give a drink to the thirsty, welcome a stranger, clothe the naked, care for the sick and visit the prisoner?

The criteria do not mention: converting a multitude to the faith, donating huge sums to the Church, publishing volumes of theological books, achieving awards which recognize religious efforts, nor even living an extraordinary saintly life.  

The criterion is simply, did you at least extend the simplest care for those who needed your care?  It is not a big deal; it simply asks, did you at least give a glass of water?

The gospel also suggests that the Kingdom is not reserved for Catholics and saints, but to all men and women of goodwill.

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul's Publications, 1987), pp. 128-132.

Matthew 25:14-30 - Parable of the Talents (33rd Sunday in Ordinary Time, November 16, 2014)

Gospel:

Jesus told his disciples this parable: “A man going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one – to each according to his ability. Then he went away.

Immediately, the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two. But the man who received one went off and dug a hole in the ground and buried his master’s money.

After a long time the master of those servants came back and settled accounts with them. The one who had received five talents came forward bringing the additional five. He said, ‘Master, you gave me five talents. See, I have made five more.’ His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’

Then the one who had received two talents also came forward and said, ‘Master, you gave me two talents. See, I have made two more.’ His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’

Then the one who had received the one talent came forward and said, ‘Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter. So out of fear, I went off and buried your talent in the ground. Here it is back.’ His master said to him in reply, ‘You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter? Should you not then have put my money in the bank so that I could have got it back with interest on my return? Now then! Take the talent from him and give it to the one with ten. For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away. And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’ ”

Gospel Trivia:

Today's gospel is NOT about being industrious, nor about being hardworking, and nor about never playing it safe. 

In understanding this parable, we should note the following:

- Jesus was telling this parable to his disciples, but he was targeting the Pharisees and scribes, who were the expert in the numerous laws of Moses (613 totally) and how each should be interpreted.  The scribes and Pharisees intentionally made the laws complicated to provide them undue advantage, especially since very few (estimated at less than 5%) of the Jews could read and write.

- The third servant symbolized the scribes and Pharisees, with their narrow and rigid exclusivity, who had kept for themselves the treasure of the Law.  Instead of the laws being used to help guide Jews live good lives, it was instead use to provide importance and status to those who can interpret the laws.  More seriously, Jesus was against reducing one's faith to merely following the letter of the law and being able to navigate its complexity.

- Matthew, among the four evangelists, is particularly against the scribes and Pharisees.  This same parable also appears in the gospel of Luke, but Luke uses "pounds" instead of talents, and the latter are sixty times more valuable than a pound; suggesting that the impact of the offense of the third servant is that more serious.

- the words "demanding person" is a perception of God by the Pharisees, but Jesus' message is that God is like our father; in fact, the master rewards over-generously by inviting them to eat with him (the meaning of "share your master's joy).

This is the message of the gospel: woe to the Pharisees who have taken advantage of their knowledge of the law and misappropriated it only to themselves.

John 2:13-22 - Jesus Gets Angry in the Temple (32nd Sunday in Ordinary Time, November 9, 2014)

Gospel:

Since the Passover of the Jews was near, Jesus went up to Jerusalem. He found in the temple area those who sold oxen, sheep, and doves, as well as the money changers seated there.

He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money changers and overturned their tables, and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.” His disciples recalled the words of Scripture, “Zeal for your house will consume me.”

At this the Jews said to him, “What sign can you show us for doing this?” Jesus answered and said to them, “Destroy this temple and in three days I will raise it up.” The Jews said, “This temple has been under construction for forty-six years, and you will raise it up in three days?”

But Jesus was speaking about the temple of his body. Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the Scripture and the word Jesus had spoken.

Gospel Trivia:

The following context would help us understand this gospel passage better:

- This happened just before Passover, and during this time, Jews from all over Israel would make a pilgrimage to Jerusalem to visit the temple.  When visiting the temple, a pious Jew would offer a sacrifice (ox or sheep if you were rich, and doves if you were poor).

- The priests in the temple would "corner the market" by requiring that they or their representative vet the sacrifice to make sure that the offering is "unblemished" or fit for offering; for a fee, of course.  The animal had to be bought using "temple money"; which means they also made money on the exchange from local money to temple money.

- The above were what caused Jesus anger because:

a. the Jews have reduced temple worship to the ritual of offering animal sacrifices (instead of real conversion of the heart), and

b. the priests, who were supposed to lead the people to holiness, made a profitable business out of this practice

It should be noted that the temple incident appears in all four gospels.  But, in Matthew, Mark and Luke, this incident happens towards the end of Jesus' ministry, right before Passion week.  In John, it appears in the beginning of his ministry.

Which is sequence is correct?  There are a good number of biblical scholars who defend each position, so it is hard to say.  Suffice it to say that, whether John's version is correct or not, John had a specific purpose in deliberately putting this incident at the beginning of Jesus' ministry.

Those who defend this position say that, at the outset, John's theology wanted to establish the end of the Jewish mindset which equated being righteous before God with simply following a set of rules and laws, without the requisite internal conversion required for authentic love.

The Jewish temple rites are now replaced with the worship of Jesus (his body now being the temple) by his community in the breaking of the bread.

Finally, a comment on the verse: "He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money changers and overturned their tables."

Does this suggest that Jesus used violence against the money changers, and that such violence is justified?  A more careful analysis of the Greek text by some biblical scholars indicate that a more accurate translation of the verse is:

"... he drove them all, namely the sheep and the oxen, and spilled the coins of the money changers..."


Reference:

- Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), pp. 41-47.

John 6:37-40: All Soul's Day (November 2, 2014) What are Heaven, Hell, and Purgatory?

Gospel:

Jesus said to the crowds: “Everything that the Father gives me will come to me, and I will not reject anyone who comes to me, because I came down from heaven not to do my own will but the will of the one who sent me.

And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it on the last day. For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him on the last day.”

Gospel Trivia:

As it is All Soul's Day, this article will present explanations to better understand the notions of "heaven", "hell" and "purgatory."  These explanations are based on the Catechism of the Catholic Church (CCC) and the Catechism for Filipino Catholics (CFC).

As Christians, we firmly believe that life does not end in death; that there is a reality after death.  Unfortunately, no one has returned from the world after death to tell us all about it.  We have a rough idea of what awaits us through the Resurrection of Jesus.  I say a "rough idea" because Jesus' disciples did not have a video camera at that time, but the gospels provide us clues as to what happened to Jesus after his death.

What happened in the Resurrection?

The Resurrection of Jesus is not just a resuscitation (as in the case of Lazarus, who eventually died), but that of transformation (Jesus lives forever).  Resurrection refers not only to a physically risen Jesus, but to a spiritually Risen Jesus.

Our Risen Lord was no longer bound by time and space. He could walk through walls. In the account of the “doubting Thomas” in John 20:19-29, the evangelist recounts that “the doors were locked” (stated twice, in fact); and yet Jesus suddenly appeared to them.

In the story of the two men on the way to Emmaus in Luke 24:1-53, we learn other aspects about our Risen Lord. We know that the tomb was empty and his body rose and changed (24:12). His body changed because when Jesus appeared to the two men on the road to Emmaus, he was not readily recognizable (24:32), and yet he could be seen and touched, and he ate bread and fish.  

I’m afraid that is as much as we can know about Jesus Resurrected presence.  But one thing we do know: Jesus was not just resuscitated; he was transformed to a glorious presence.


The closest analogy I can think of is that of a caterpillar that is transformed to a butterfly. It dies as a caterpillar and transforms to something totally new.

Heaven

Since we are creatures bound by time and place, we often think of heaven as a "place."  We imagine heaven as something out there, filled with clouds and perhaps angels singing and playing the harp.  

I believe this is such a limited view of what heaven could be. Scripture encourages us to extend our imagination and think of heaven as:

- instead of a place, a condition of being with the Lord (CFC 2068), or as the beatific vision, i.e. the vision that makes happy (CFC 2069);

- an eternal life, not in the simplistic sense of survival and living forever, but a new quality of life that we cannot even imagine; Scripture can only describe such a life in images that connotes and connects with what is dearest and most joyful to us, such as: a kingdom where God reigns, wedding feast, a new heaven and new earth, a perpetual light.  (CFC 2063, 2065)

This mystery of a condition of being with God is beyond all understanding (CCC 1027).  "No eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him" (1 Cor 2:9).

Because we communicate in human language, we are necessarily limited by the words and images we used.  We should therefore be conscious that the words that we use to describe "heaven" are, at most, feeble attempts to describe what it could really be.  

For example, when we say that heaven is where we see God face to face, we do not mean that we would be inches away from God's face. It suggests that if God is the powerful loving and merciful Father revealed to us by Scripture, then being intimately close to him must be such a special and overwhelming experience which would last for a long, long time.

I recall when I first saw Pope John Paul II in St. Peter's Square.  We were a good 50 meters away from him, but just seeing this man who is so close to God and whose holiness is almost palpable, filled me with awe, inspiration, a sense of humility, and realization of goodness in this world -- all rolled into one ball of such wonderful feeling.  Can you then imagine what it would be like when we "see God"? 

Hell

If heaven is a condition of being with God, then hell would be where God is totally absent.  If God is absolute and unconditional love, then hell is the absolute absence of love.  

God does not send someone to hell, for how can a loving God send his most loved creature to eternal fire?  God loves freely, and our Father loves so freely that he allows us to reject that love.  If someone chooses to live a self-serving, self-centered life that results in ultimate irrevocable self-exclusion from God and from all other creatures, then that person himself/herself chooses to go to hell.  

The fundamental choice that this person has taken in his/her life is a total rejection of God and of a life filled with love.  Thus, upon death, God allows that person to be where that person prefers to be -- in hell.

I mentioned above "eternal fire".  Again, this is a product of our limited language and imagery.  No one knows that hell is filled with fire, but fire is a symbol of being consumed; so hell is a condition of one being totally consumed by one's self.

Finally, note that while the Church proclaims saints, that is, those that she is certain is definitely in heaven, our Church does not proclaim anyone to be definitely in hell. We do not judge, and we always leave room for the mercy of God.

Purgatory

Scripture provides only scant hints of purgatory, e.g. in 1 Corinthians 3:15: "He himself will be saved, but only ... through fire."  However, much of human tradition -- whether Christian or not -- have always included a "connection" with one's dearly departed in a condition that is neither heaven nor hell.  Ancient liturgical practices have also always included offering prayers for the dead.

Finally, the Council of Trent (mid-16th century), proclaimed the doctrine of purgatory and defined it as the "state of final purification." (CFC 2072)

We do not know exactly what, where, or how purgatory is (just as we do not know exactly what, where, or how heaven or hell is), but there is a condition that is neither heaven nor hell, and where one undergoes a purification prior to the condition of heaven.  

This doctrine was intended to achieve two things:

- to MODERATE the teaching of final judgment, i.e. to calm excessive anxiety among those who lived very generous and loving lives (CFC 2072).  In other words, "Do not be anxious if you make a mistake or two in your generally good life; you will not lose heaven, but you will have to undergo purification."

- but also to STRENGTHEN the teaching on final judgment, i.e. to gain heaven does not simply require a passing mark ("pwede na"), but a radical and total obedience to Jesus's command to love one another "AS I have loved you."  In other words, "Do not think you can just coast through life, avoiding major transgressions, and be qualified to experience heaven; if so, then there is still a final purification that you have to go through." 

Matthew 22:15-21, "Give to Caesar What Belongs to Caesar." (29th Sunday in Ordinary Time, October 19, 2014)

Gospel:

The Pharisees went off and plotted how they might entrap Jesus in speech. They sent their disciples to him, with the Herodians, saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”

Knowing their malice, Jesus said, “Why are you testing me, you hypocrites? Show me the coin that pays the census tax.” Then they handed him the Roman coin. He said to them, “Whose image is this and whose inscription?” They replied, “Caesar’s.” At that he said to them, “Then repay to Ceasar what belongs to Caesar and to God what belongs to God."

Gospel Trivia:

The Pharisees and Herodians both play a part in this passage and we should understand their respective roles during the time of Jesus.  They are both groups or sects at that time, together with Sadducees, Zealots, Essenes and others.  

The Pharisees is a religious group that were regarded as authorities or interpreters of the law.  They of course did not endorse the payment of taxes to the Roman emperor since that would mean recognizing the emperor's authority over God.  (Everyone also of course resented paying taxes).  The Herodians were ardent supports of King Herod, who was a Jewish (puppet) king installed by the colonial Romans.  They endorsed the payment of taxes.

The question posed to Jesus -- "Is it lawful to pay the census tax to Caesar or not?"" -- is a constant and personal debate among Jews, and is both a legal and theological question.  It is also a trick question.  If Jesus said yes, then that means inheriting the ire of most Jews who resented the Romans.  If he said no, then he would be branded as a rebel.

Jesus' familiar answer -- "Repay to Caesar what belongs to Caesar, and to God what belongs to God" -- answers the question from both a legal and theological standpoint.  Jesus reply is not a matter of distinction between the material and spiritual spheres.  It means one should satisfy the material demands of society, so long as God's commands are held supreme.  

Note that Jesus asks whose image it is that is shown in the denarius.  The money of society belongs to the emperor, but humanity itself is made in the image of God and belongs to God.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 236-238.



Further comments:  As the passage relates to the separation of Church and State.

This passage is often quoted also as the basis of the separation of Church and State and it is appropriate to make a few comments about it.  Such a principle does not mean a separation in the sense that one should not have anything to do with the other; but that the Church and State should dialogue and engage each other because they both have the same end: the human person and the common good.

The Vatican II document Gaudium et Spes has this to say:

Article 76.  The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system.  She is at once a sign and safeguard of the transcendent character of the human person.

The Church and the political community in their own fields are autonomous and independent from each other.  Yet both, under different titles, are devoted to the personal and social vocation of the same person.  The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all.

For humanity's horizons are not limited only to the temporal order; while living in the context of human history, he preserves intact his eternal vocation.  The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations.

Matthew 22:1-14 The Kingdom of God As Like A King Who Gave A Wedding Feast For His Son (28th Sunday in Ordinary Time, October 12, 2014)

Gospel:

Jesus again in reply spoke to the chief priests and elders of the people in parables, saying, “The kingdom of heaven may be likened to a king who gave a wedding feast for his son. He dispatched his servants to summon the invited guests to the feast, but they refused to come. A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.” ’ Some ignored the invitation and went away, one to his farm, another to his business. The rest laid hold of his servants, mistreated them, and killed them.

The king was enraged and sent his troops, destroyed those murderers, and burned their city. Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.’ The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. 

But when the king came in to meet the guests, he saw a man there not dressed in a wedding garment. The king said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence. Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’ Many are invited, but few are chosen.”

Gospel Trivia:

This is a rather strange gospel.  A king throws a wedding feast for his son and sends his servants to invite guests.  The guests refuse the invitation from the king (an unlikely occurrence since this is a royal invitation).  Not only do the invited guests refuse, they kill the servants who invited them.  The king is enraged and destroys the city of the murderers.  Both the killing of the servants and the revenge of the king happen in a few hours.

Finally, the king invites everyone on the streets, but criticizes one who is not properly dressed and is sent out to the darkness.  Would it have been better had he not attended the wedding in the first place?

This parable is actually two parables in one -- the first concerns the substitution of the unworthy guests, and the second is about the expulsion of the guest without the proper attire.

The message of the "first" parable follows that of the two previous Sundays: the people of Israel were the chosen people, but did not listen to the prophets sent to them (as symbolized by the servants who invited guests to the wedding feast).  Instead, the Jewish people reduced faithfulness to God as simply based on strictly following the letter of the laws of Moses; and, worse, ignored the law above all laws, to love God and to love thy neighbor.

The Kingdom of God, says Matthew, are not for the rule-followers, but for those who love and forgive, care for the poor and widows, and works for justice for the oppressed.  (For better appreciation of the meaning of the "Kingdom of God", click here.)

The "second" parable was probably added later on by Matthew and combined with the "first" one.  It reflects the open and unconditional welcome of the early Church of believers from all nations.  Still, it is not enough that one is baptized and becomes an "official" member of the church; the baptized also must perform the works of the true Christian.

Reference:

- Nil Guillemette, SJ, Parables for Today (Manila: St. Paul's Publications, 1987), pp. 98-101.

Matthew 22:34-40, The Greatest of the Commandments (30th Sunday in Ordinary Time, October 26, 2014)

Gospel:

When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together, and one of them, a scholar of the law, tested him by asking, “Teacher, which commandment in the law is the greatest?” He said to him, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole Law and the Prophets depend on these two commandments.”

Gospel Trivia:

Similar to last Sunday's gospel, the Pharisees are here to test Jesus.  During Jesus' time, Jewish law contained 613 commandments, a formidable number from which to choose which one could be regarded as the greatest.  For more trivia on Jewish laws, click here.

We all know Jesus reply -- love God and love your neighbor -- but this can be better appreciated because of the following:

- the "first" commandment does not mean that it is the first among many, but the first in significance.  (Note: God is not to be obeyed as a subject obeys a king, but to be loved as a child loves a parent).

- the "second" does not mean second in rank but "another," just as important and equally significant as the first.

- "heart, soul and mind" means the "total person"; in fact, in Jewish anthropology, mentioning "heart" would have been sufficient in referring to the whole person.

Finally, the significance of the these two commandments is NOT that they are new commandments of Jesus; for indeed these two are written in different parts of Jewish law.  But for the first time, Jesus coupled them together and synthesized all the laws of Moses into just two.  Further, this combination is not only a summary of all the laws, but its grounding and basis.

No need therefore to worry about all 613 laws.  Just the two.

Reference:


- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 240-242.

Matthew 21:33-43 The Parable of the Wicked Tenants (27th Sunday in Ordinary Time, October 5, 2014).

Gospel:

Jesus said to the chief priests and the elders of the people: “Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.

When vintage time drew near, he sent his servants to the tenants to obtains his produce. But the tenants seized the servants and one they beat, another they killed, and a third they stoned. Again he sent other servants, more numerous than the first ones, but they treated them in the same way. Finally, he sent his son to them, thinking, ‘They will respect my son.’ But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ They seized him, threw him out of the vineyard, and killed him.

What will the owner of the vineyard do to those tenants when he comes?” They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.”
Jesus said to them, “Did you never read in the Scriptures: The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes? Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.”


Gospel Trivia:

This parable is considered an allegory, a literary style where the characters and events are used as symbols.  (Note: not all parables are allegorical).  It is also one of only four parables that appear in the gospels of Matthew, Mark, and Luke; which indicate that it is one of the main themes that is important to all three evangelists.

In this parable:

- the landowner is God,

- the vineyard is the people of Israel -- who were considered as the "chosen ones" of Yahweh.  (Incidentally, the response in the responsorial psalm confirms this: "The vineyard of the Lord is the house of Israel).

- the servants are the prophets that spoke God's message and were ignored by the people of Israel

- the son is Jesus.

Finally, note to whom this parable is being told by Jesus -- the chief priests and elders.  In last Sunday's gospel, these were the same people that were being criticized by Jesus as merely good in following the many laws and rules of the Jewish religion, but failed to practice the primary law of loving God through neighbor.

Once again, Matthew criticizes them as not listening to the early prophets who preached justice for the oppressed, care and preference for the poor, and putting mercy and forgiveness above rules and laws.

God has given up on them and proclaims that the Kingdom of God is among those whose hearts are filled with the spirit of the commandment of love, and not among those who believe that righteousness is based simply on faithfulness to rules and pious practices.

(For more on what Matthew means about the Kingdom of God, click here). 

- Nil Guillemette, SJ, Parables for Today (Manila: St. Paul's Publications, 1987), pp. 91-93.

Matthew 21:28-32 - A Man and His Two Sons (26th Sunday in Ordinary Time, September 28, 2014)

Gospel:

Jesus said to the chief priests and elders of the people: “What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’ He said in reply, ‘I will not,’ but afterwards changed his mind and went. The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. Which of the two did his father’s will?” They answered, “The first.” 

Jesus said to them, “Amen, I say to you: tax collectors and prostitutes are entering the kingdom of God before you. When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.” 

Gospel Trivia:

A usual clue to understanding the gospel is determining the audience and characters involved.  In this case, Jesus was telling the parable to the "chief priests and elders" and likely included the Pharisees.  These were the authorities at that time, who were educated in the intricacies and nuances of the laws of Moses.  They followed the laws strictly (e.g. rules of the Sabbath, prayers, giving alms, fasting, etc.) and could thus claim to be "holy" and "righteous" before God. 

The rest of the population were poor, uneducated, could not read, and could therefore not know the details of the law.  They were often criticized for breaking the laws and were considered sinners. 

The "tax collector" and "prostitutes" were often singled out as the most despicable sinners.  The tax collector were hated because: one, they worked for the Romans and considered traitors; and two, they oppressed the people with their excessive tax collections.  Prostitutes were not just sexual sinners; they also damaged the family and therefore jeopardized the Jewish social unit.

In the parable, the first son refers to the sinners who outwardly may not be following the law, but were faithful to the spirit of the law of love.  The second son refers to the authorities who outwardly followed the law, but took advantage of the ignorance of the people and performed their actions to impress others and for self glorification.

This parable is about the contrast between faithless leaders and faithful sinners.  In Jesus' hierarchy of priorities, sinners come first.  Let us be careful, therefore, when we judge.

Reference:

- Nil Guillemette, SJ, Parables for Today (Manila: St. Paul's Publications, 1987), pp. 85-87.

- Raymond E. Brown et al.  The New Jerome Biblical Commentary, pp. 664-665.

Matthew 20:1-16 - The Landowner and the Workers (25th Sunday in Ordinary Time, September 21, 2014)

Gospel:

Jesus told his disciples this parable: “The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. After agreeing with them for the usual daily wage, he sent them into his vineyard.

Going out about nine o’clock, the landowner saw others standing idle in the marketplace, and he said to them, ‘You too go into my vineyard, and I will give you what is just.’ So they went off. And he went out again around noon, and around three o’clock, and did likewise. Going out about five o’clock, the landowner found others standing around, and said to them, ‘Why do you stand here idle all day?’ They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’

When it was evening the owner of the vineyard said to his foreman, ‘Summon the laborers and give them their pay, beginning with the last and ending with the first.’ When those who had started about five o’clock came, each received the usual daily wage. So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, ‘These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’ 

He said to one of them in reply, ‘My friend, I am not cheating you. Did you not agree with me for the usual daily wage? Take what is yours and go. What if I wish to give this last one the same as you? Or am I not free to do as I wish with my own money? Are you envious because I am generous?’

Thus, the last will be first, and the first will be last."

Gospel Trivia:

The following trivia will help in understanding the meaning of this parable:

- During the times of Jesus, a landowner would go to the market daily to recruit laborers.  He would do this once, usually early in the morning.  In the parable, the landowner recruits five times: early in the morning, at 9:00am, at 12:00 noon, 3:00pm and finally at 5:00 pm.  Note also that there seems to be no pressing need for the additional recruits; the landlord, it seems, simply wanted to have more laborers.

- The laborers who were recruited last were paid first.  This is intentional to set-up the disdain of the first set of laborers -- if the first laborers were paid first then they may not have a chance to compare their wages with those who were recruited last.  

- The first set of laborers were so indignant that they did not even address the landlord with a title, like "lord", "sir" or "master."  Yet, the landlord, in his reply, addressed them as "my friend."

This parable is an allegory where the landlord represents Jesus, the first set of laborers represents the Pharisees, and the rest as the sinners.

This parable is found only in Matthew's gospel, and Matthew had the harshest words for the Pharisees.  The Pharisees felt that they were the "first" and the "righteous" because they followed the law, gave alms, prayed in the temples frequently, and abstained strictly.  They have reduced righteousness before God as simply based on following a set of rules!

On the other hand, our faith is more than just a set of rules. Jesus' message is that our judgment is based on how much we love and forgive.  The conversion of the sinner is far more important than his or her sinful life.  The parable points out that we are not judged based on justice (for no one will pass that measure), but based on the kindness and generosity of our God.

Recall the words of Pope Francis:  "I am a sinner, but I trust in the infinite mercy and patience of our Lord Jesus Christ."

Nil Guillemette, SJ, Parables for Today (Manila: St. Paul's Publications, 1987), pp. 78-81.