Luke 21:5-19 (33rd Sunday in Ordinary Time, November 13, 2016)

 Gospel:

While some people were speaking about how the temple was adorned with costly stones and votive offerings, Jesus said, “All that you see here— the days will come when there will not be left a stone upon another stone that will not be thrown down.” 

Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?” He answered, “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them! When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.” 

Then he said to them, “Nation will rise against nation, and kingdom against kingdom. There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky. 

“Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name. It will lead to your giving testimony. Remember, you are not to prepare your defense beforehand, for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute. You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance you will secure your lives.”

Gospel Trivia:

Jesus is referring to the Jewish temple, which is the center of the Jewish faith. It is like the Vatican for us. If Vatican City were, for example, to be destroyed by ISIS, our faith would be shaken to its core, and we would certainly feel that the end of the world would be near. 

This is what Jesus is guarding against -- that major catastrophes or conflicts should not be interpreted as signs of the end.  While the Kingdom of God is at hand (already here with the coming of Jesus), it is not yet complete.  Its completion is not immediate or instant, but a process of building it, with the building to be carried out by his disciples. 

In the process, there will be challenges and persecutions, and Jesus exhorts all to persevere.  Do not be I've taken by tragedies, the building of the kingdom will not be subverted. 

This is in preparation for next Sunday's gospel, the feast of Christ the King of the universe and of all time. 

Reference: A Kingdom for All, pp. 378-380. 

Luke 18:9–14 - The Pharisee and the Tax Collector (30th Sunday in Ordinary Time, Oct. 23, 2016)

Gospel:

Jesus addressed this parable to those who were convinced of their own righteousness and despised everyone else. “Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity — greedy, dishonest, adulterous — or even like this tax collector. I fast twice a week, and I pay tithes on my whole income.’ But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, ‘O God, be merciful to me a sinner.’ I tell you, the latter went home justified, not the former; for whoever exalts himself will be humbled, and the one who humbles himself will be exalted.”

Gospel Trivia:

It should be noted that the Pharisee and tax collector described in the passage are extremes. Not all Pharisees were cocky and self-righteous, many of them followed the requirements of the Law and were good examples to others. 

Also, not all tax collectors were repentant. Many of them were extortionists, collecting money in behalf of the Roman empire and making fat commissions. So we should bear in mind that the ones described in the passage are not prototypes, but tendencies that were apparent among these groups at that time. 

We should note the following gospel trivia:

- The setting in the story is a public worship service in the temple. In the parable, this is likely the atonement ritual.  Many attend these services. 

- The Pharisees believe that one must strictly follow all the requirements of the Law in order to be righteous before God. The tax collector, on the other hand, violated several of these laws, and many of them extorted from their fellow Jews.  They were despised.  

- Given his situation, there was no way the tax collector could ever become righteous because the Law required returning the money that he has stolen (when he over-collected taxes), and there was no way he could possibly find all the people that he stole from. He was doomed. 

-  Note that the tax collector “stood off at a distance” and the Pharisee was likely away from the rest of the crowd as well because he was grateful he was not like “the rest of humanity.” 

This distance between the two characters provides a significant nuance in the story. They were very much apart from the crowd and from each other, and yet the Pharisee looked around and noticed the tax collector; enough for the former to compare himself with the latter. The Pharisee saw the tax collector and used him to further prop up himself. 

The message of this passage is more than just humility versus self-righteousness. Jesus also deplores the self-righteousness based on comparing one’s self with others. 


While we are generally conscious of our sinfulness before God, a genuine humble attitude requires we stand alone before God, and never beside someone else. When we say, “I know am not perfect, but at least I am not like him who has another woman,” or “I know I spend a lot on myself and I should think of others, but I don’t have as much jewelry as she does," are we not being like a Pharisee?

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 286-292.

Luke 18:1-8 The Unjust Judge (29th Sunday in Ordinary Time, Oct. 16, 2016)

Gospel:

Jesus told his disciples a parable about the necessity for them to pray always without becoming weary. He said, “There was a judge in a certain town who neither feared God nor respected any human being. And a widow in that town used to come to him and say, ‘Render a just decision for me against my adversary.’ 

For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being, because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’” 

The Lord said, “Pay attention to what the dishonest judge says. Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?”

Gospel:

This gospel is not simply about being persistent in prayer.  Take note of the following:

- some parables of Jesus were addressed to the Pharisees or the general crowd; this one is addressed to the disciples, so it teaches the disciples something.

- Jesus told his disciples to "pray always without becoming weary"; it does not mean to pray throughout the day, but to pray in ALL circumstances, in good times and bad, especially in difficult times.

- this gospel was particularly meant for the disciples during their times of trials and difficulties, when their prayers were apparently not being answered.

- this is why this parable is told from the point of view of the judge -- his thoughts and motivations; he neither "feared God nor respected any human being", which is the worst description you can call a person.

- this despicable judge is the extreme contrast to God's love and mercy; yet he answered the widow's plea.

This gospel is not about the persistent widow, but the faithfulness of God. There will be times when God is apparently not answering our prayers; but in confident faith, we pray anyway.

Reference:
- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 275-278.

Luke 17:11-19 (28th Sunday in Ordinary Time, Oct. 9, 2016)

Gospel:

As Jesus continued his journey to Jerusalem, he traveled through Samaria and Galilee. As he was entering a village, ten lepers met him. They stood at a distance from him and raised their voices, saying, “Jesus, Master! Have pity on us!” And when he saw them, he said, “Go show yourselves to the priests.” As they were going they were cleansed. And one of them, realizing he had been healed, returned, glorifying God in a loud voice; and he fell at the feet of Jesus and thanked him. He was a Samaritan. Jesus said in reply, “Ten were cleansed, were they not? Where are the other nine? Has none but this foreigner returned to give thanks to God?” Then he said to him, “Stand up and go; your faith has saved you.”

Gospel Trivia:

Note that Jesus did not cure the ten lepers on the spot and instead ordered them to go and show themselves to the priests. A leper does NOT go to the priests to be healed.  According to Jewish law, a leper who has been cured should go to a priest  who will attest the cure. (Note that the Samaritan is a non-Jew and therefore NOT part of the "chosen people.")

By ordering the lepers to comply with that law as if they had already been healed, Jesus required of them an act of obedience in faith. 

The ten proceeded to go as told and were all healed.  Of the ten, only one of them, a Samaritan, when he saw that he was cured, came back running to Jesus and praising God. The Samaritan leper knew that his cure came from God and was totally grateful.

In contrast, the other nine were Jews, who thought that their cure was deserved because of they are God's special chosen ones.

This gospel is more than about gratefulness.  It takes faith to recognize God’s action, to receive it, and render it back to Him.  The Samaritan's faith reflected his attitude that his cure is pure grace; that he is totally undeserving yet was cured out of God's love.

The nine lepers received healing thinking that it was due to them.


God's love is not something we earn and deserve, but even though we are undeserving, God still loves us.  This is the faith Jesus is talking about.

Reference: Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 366-268.

Luke 17:5-10 (27th Sunday in Ordinary Time, October 2, 2016)

Gospel:

The apostles said to the Lord, “Increase our faith.” The Lord replied, “If you have faith the size of a mustard seed, you would say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. 

“Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’? Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’? Is he grateful to that servant because he did what was commanded? So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’”

Gospel Trivia:

Jesus describes true faith not in terms of quantity (which is what the apostles had in mind), but in terms of quality.  If one had the right kind of faith, then one can accomplish apparently impossible actions.  

Jesus gave the example of a servant who carried out the orders given by his master.  Upon completion of his task, the servant is expected to remain available for the next one.  The servant does not claim any special reward or gratitude since he is only doing what is expected of him.  

As a disciple, the way to increase faith is not to ask for rewards for one's service, but to see the service as already the reward.  If one has the kind of faith that Jesus is talking about, then no task would be impossible.

The gospel teaches two things:  

- Our service is not a favor; God does not owe us because we served.  

- Secondly, our faith enables us to carry out the orders received from God, and our humility recognizes that God is the power behind it all.  When we serve, it is NOT us using the power of God, but the power of God using us.

By the way, if you’re wondering just how small a mustard seed is, and how big a mustard tree is, then see the pictures below.  Also, the roots of the mustard tree is so great that the tree can resist 600 years of any weather!


Reference: A Kingdom For All by Nil Guillemette, SJ and Exploring God’s Word

Luke 16:19–31 (26th Sunday in Ordinary Time, Sept. 25, 2016)

Gospel:

Jesus said to the Pharisees:

“There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores. 

When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 

Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ He said, ‘Then I beg you, father, send him to my father’s house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’ He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’ Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”

Gospel Trivia:

This parable is found only in the gospel of Luke, consistent with his pro-poor stance and critical posture against the rich.

Note the following:

- First, this is the only parable where Jesus puts the name of a character in the parable: Lazarus.  Do we know the name of the prodigal son? Or the Good Samaritan? Or of the dishonest steward? Or of the persistent neighbor? This must mean that this parable is very important for Jesus, and for Luke the gospel writer. It also suggests that the rich man knew Lazarus personally. He did mention Lazarus’ name in his plea after his death: "Father Abraham, have pity on me and send Lazarus to dip his finger in water so as to cool off my tongue."   But the rich man ignored him anyway. 

- Second, observe the phrase “he dressed in purple garments and fine linen and dined sumptuously each day.” Each day. Every day, wearing fine clothes and dining sumptuously. EVERY DAY. ARAW-ARAW.  We all treat ourselves to fine dining once in a while. But this rich man could afford to do so every day. 

- Third, the parable tells that “Lazarus, would gladly have eaten his fill of the scraps that fell from the rich man’s table,” which means that he did not get anything, not even the scraps. This rich man who dined sumptuously everyday did not even give table scraps to Lazarus.

Just as the rich man was condemned for not even giving table scrap to Lazarus, then conversely, had he given even scraps, then he could have been saved. 

It does not take much, it only takes scraps for us to show concern.

Reference: Nil Guillemette, SJ.  Parables for Today, pp. 265-274.

Luke 16:1-13 (25th Sunday in Ordinary Time, September 18, 2016)

Gospel:

Jesus said to his disciples, “A rich man had a steward who was reported to him for squandering his property. He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ Then to another the steward said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors of wheat.’ The steward said to him, ‘Here is your promissory note; write one for eighty.’ And the master commended that dishonest steward for acting prudently. 

“For the children of this world are more prudent in dealing with their own generation than are the children of light. I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? If you are not trustworthy with what belongs to another, who will give you what is yours? No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve both God and mammon.” 

Gospel Trivia:

This is the most difficult parable to interpret in the New Testament; it is sometimes referred to as the embarrassment of preachers.  How can the master praise the steward after he caught him squandering his property, and then catching him again adjusting the accounts without the master's authorization?

It is important therefore to understand the culture at that time to appreciate the parable.  Let’s consider the following:

-  first, the position of steward is a trusted position.  He becomes the manager of the master’s estate, which can be very large, so there must have been a long period of friendship and trust that precedes any appointment of a steward.

-  this long relationship probably explains why, firstly, the steward did not anymore bother to deny or appeal the decision of the master to dismiss him (which is unlikely in the culture); and secondly, why the master did not sue him which could have likely landed him in jail.  The relationship was still worth something, and the steward therefore felt that his master was generous to him to the very end, despite of his fault.

-  secondly, it would be helpful if we knew exactly what is the scheme that the steward try to pull off in order to be ingratiated to the tenants later on?  Did he overprice the rental initially and simply brought it back to the original amount?  This is unlikely since the rent was generally known to everyone and it would be easy to discover if one has been overcharged, and tenants could even go straight to the master to appeal the rates.  It seems that the what the steward planned to do was to simply reduce the amount of rent that he would turn over to the master.  This he can do by citing many reasons such as bad weather, crop disease, drought, and others.  

-   Thus, the steward already reduced the anticipated rental payment, and therefore perceived as an act of generosity by the steward; and, obviously, of the master as well.  

-  This act of the steward therefore served two purposes: it ingratiated him to the tenants (which he would now need that he is fired), and it also projected the master as generous and understanding.

The master compliments the steward not only for being sly and scheming, but also in recognizing his generosity and projecting such generosity to the tenants.

This interpretation make sense when we notice that while this parable was being told to the disciples, it also says that the Pharisees were part of the audience and could hear what he was saying.

The Pharisees firmly believed that obeying the law was the way to righteousness.  They looked at God as a judge who kept a record of wrongs.  Jesus had another message: God is Father!  A father is not legalistic, but merciful and generous, to the extent of complimenting a sinner who recognizes such characteristics of our Father.  

When we look at God as an accountant who keeps a record of our rights and wrongs, then we overlook his mercy and generosity.  God is not fair.  God is love.

Reference:

Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 252-257.

Luke 15:1-32 -The Lost Sheep, The Lost Coin, and The Lost Sons (Prodigal) - (Sept. 11, 2016)

Gospel:

Tax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.” So to them he addressed this parable. “What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.’ I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. 

“Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.’ In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.” 

Then he said,

“A man had two sons, and the younger son said to his father, ‘Father give me the share of your estate that should come to me.’ So the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.”’ So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’ But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.’ Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’ He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, ‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. But when your son returns, who swallowed up your property with prostitutes, for him you slaughter the fattened calf.’ He said to him, ‘My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.’” 


Gospel Trivia:

There are three parables in today's gospel: the lost sheep, the lost coin, and the lost sons. The latter is the more appropriate description, rather than the more popular "prodigal son", referring to a reckless spender.

In each parable, Jesus emphasizes that the joy of recovering what is lost is stronger than owning what you have.

This is particular shown on the third parable:

- The criticism of the Pharisees was that Jesus “eats” with sinners. Eating with someone is a serious expression of one’s fellowship with that person, and violates the rabbinical rule of not associating with the wicked.

- Note that the younger son, upon running out of money, decides to finally return to his father. But did you notice that he had a spiel ready which goes: “Father I have sinned against heaven and against you, I no longer deserve to be called your son, treat me as you would treat one of your hired servants.” 

While this could mean a sign of humility, in the Jewish context, it also meant that this was a face saving plan of the son -- being a hired servant, he could earn a decent living, remain independent and be able to secure a future without asking favors of anybody. (By doing so, the son's approach was totally legalistic, and the Pharisees knew that Jesus was trying to hint at their legalistic approach to salvation).

Note that when the son was ready with his spiel, the Father butts in and does not allow him to say the latter part of his sentence which asks that he be treated as a hired servant. For the father, the son’s intention to return, regardless of his motivations, was sufficient. 

Nothing else matters, he who was lost has been found.  Such joy!

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 230-251.

Luke 13:22-30 (21st Sunday in Ordinary Time, August 21, 2016)

Gospel:

Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, “Lord, will only a few people be saved?” He answered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.


After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’ And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you, ‘I do not know where you are from. Depart from me, all you evildoers!’ And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last.”

Gospel Trivia:

The message of the gospel can be gleaned from the following "trivia":

- Note that the door is locked and can only be open from the inside (by God).

- The verse "I do not know where you are from" connotes "I do not acknowledge you (as a member or as a friend)" or, only a superficial acquaintance.

- Those who are cast out are considered "evildoers".  

This is a key phrase.  Hitherto, the perception of the Jews is that they are Yahweh's chosen people, and are thus privileged to be part of God's Kingdom.  Instead, Jesus says it is open to everyone ("north, south, east, west" connotes universality and openness).  Some of the "chosen" ones will actually be excluded.

The basis for entering the Kingdom is not membership, but Jesus standards of love and forgiveness.

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 204-205.

Luke 12:49-52 (20th Sunday in Ordinary Time, August 14, 2016)

Gospel:

Jesus said to his disciples:
“I have come to set the earth on fire, and how I wish it were already blazing! There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”

Gospel Trivia:

Biblically, "fire" is symbolic of divine punishment; but in this case, "fire" connotes the fire of the Holy Spirit, and of purification and renewal.

The family connotes unity, and its division suggests the end times.  

Jesus tells his disciples that his gospel message of love and forgiveness will not always be received peacefully, but with much controversy.  (Indeed, his radical message led to his crucifixion.)  Its radicalness may lead to a division, but the fire of the Holy Spirit will renew our hearts, such that God's will prevails at the end.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 357-358.

Luke 12:32-48 (19th Sunday in Ordinary Time, August 7, 2016)

Gospel:

Jesus said to his disciples:

“Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom. Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy. For where your treasure is, there also will your heart be.

“Gird your loins and light your lamps and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks. Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them. And should he come in the second or third watch and find them prepared in this way, blessed are those servants. Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come.”

Gospel Trivia:

There are several trivia here that would help us appreciate the meaning of this gospel story:

- "girding one's loins" is done so that one's robe does not get in the way, and one can swiftly get up and, in this case, walk towards and open the house's gate for the master;

- a "lighted lamp" is most important because one cannot move or do anything, not even walk, in total darkness;

- the "second or third watch" refers to the middle of the night as the night is usually divided into three watches (or shifts) by Jewish tradition.

But the most important trivia here is that the master, upon finding vigilant servants upon his arrival, will wait and serve on them.  A master never does this to his servants.  And even if it is, isn't it strange that they would have a feast in the middle of the night?  Why not wait the next day.

This story is allegorical, or symbolic.  It talks about vigilance, and also of the rewards of vigilance.  God welcomes his disciples with so much joy that he prepares the heavenly banquet for them.

Reference:


- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 174-175.

Luke 12:13-21 The Rich Man (18th Sunday in Ordinary Time, July 31, 2016)

Gospel:

Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.” He replied to him, “Friend, who appointed me as your judge and arbitrator?” Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” 

Then he told them a parable. “There was a rich man whose land produced a bountiful harvest. He asked himself, ‘What shall I do, for I do not have space to store my harvest?’ And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’ But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’ 

Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”

Gospel Trivia:

This short gospel has three lessons, all about wealth:

- The first is when a brother asks Jesus to compel his sibling to share the family inheritance.  There is nothing wrong with this, but normally, when the father dies, then the rest of the family is supposed to continue to live together with whatever possessions the father has left.  In this particular case, one sibling is demanding that the inheritance be divided so that each member can go their own way.  Jesus sees through the greed and shares a parable to provide the person a deeper insight on wealth.

- Secondly, the parable is a lesson on the misconception that the length of one's life depends on one's wealth.  In this parable, the rich man has excluded God in his plans.

- Thirdly, the last verse is actually a separate verse from the parable; it is NOT it's ending.  It points to the proper use of wealth -- not for one's self but for sharing with others.


Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 166-168.

Luke 11:1-13 - The Persistent Neighbor (17th Sunday in Ordinary Time, July 24, 2016)

Gospel:

Jesus was praying in a certain place, and when he had finished, one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.” He said to them, “When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.” 

And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence. 

“And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. What father among you would hand his son a snake when he asks for a fish? Or hand him a scorpion when he asks for an egg? If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?”


Gospel Trivia:

This parable is found only in the gospel of Luke and talks about Jesus’ teaching on prayer.  It tells of a friend who, by his sheer persistence, was able to obtain a piece of bread from his neighbor for an unexpected guest, but only after the neighbor had initially refused to give him any.  The word ‘persistence’ in verse 8 comes from the Greek words ‘an’ and ‘aidos,’ which is the old word for “shame.” 

Note the following gospel trivia:

- Typically, a house of the poor consists only of the ground floor with the living room doubling as the bedroom.  Thus, being in bed and not being able to open the door is a ridiculous excuse since the door is only a few steps away.

- Also, a village would usually just have one oven for the entire community, and people would know who last used it.  The friend therefore knew who in the village certainly had bread.

- Most importantly, hospitality was a sacred duty during biblical times.  It was the obligation of the whole village, not just the man who actually received the guest, for the guest to be given a suitable welcome.  If the neighbor refuses the friend’s request, he will appear stingy and lose face before the entire community, while the friend will lose face in front of his guest.


It was therefore INCONCEIVABLE for the neighbor NOT to give bread to the friend.  The parable therefore is NOT about persistence in prayer, but how inconceivable it is for God not to answer our prayers.   The neighbor’s reluctance does not represent God’s reluctance, but actually His willingness to answer our prayers.  

Luke 10:38-42 - Martha and Mary (16th Sunday in Ordinary Time, July 17, 2016)

Gospel:

Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her.”

Gospel Trivia:

The Gospel gives emphasis on the attitudes of the two characters by acknowledging their names: Martha and Mary.   Martha was worried about many things but Mary did the “one thing needed.”

This passage is often interpreted as the tension between being a worker versus being a pray-er in Church building.  But note what Jesus criticized in Martha.  It is NOT her working too much; but it is her WORRYING and being ANXIOUS too much.  Other versions of the bible also used the words “distracted” and “upset” to describe Martha.  Jesus has many other teachings against worrying.  “Fear not” and “be not afraid” are often repeated verses in the bible.

On the other hand, Mary showed the attitude of a true disciple by dropping everything she was doing in order to listen to Jesus’ word (the “one thing needed”).  When we focus on Jesus, we need not worry.  That applies to our career, our family, our problems, our relationships, and everything else in our life.

What are you worried about?

Other Trivia:

For some reason, we sometimes think of this passage as including a scene where Mary also anoints the feet of Jesus.  This is not mentioned in the passage.

Reference:

Nil Guillemette, SJ.  A Kingdom for All, pp. 353-354.

Luke 10:25-37 - Who is My Neighbor? (14th Sunday in Ordinary Time, July 10, 2016)

Gospel:

There was a scholar of the law who stood up to test him and said, “Teacher, what must I do to inherit eternal life?” Jesus said to him, “What is written in the law? How do you read it?” He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.” He replied to him, “You have answered correctly; do this and you will live.” 

But because he wished to justify himself, he said to Jesus, “And who is my neighbor?” Jesus replied, “A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side. But a Samaritan traveler who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’ Which of these three, in your opinion, was neighbor to the robbers’ victim?” He answered, “The one who treated him with mercy.” Jesus said to him, “Go and do likewise.”

Gospel Trivia:

Jesus affirms the Law of Moses regarding the greatest commandment: to love God and to love one's neighbor as one's self.

Then two questions are asked in this passage:

-     the first is asked by the teacher of the Law: “Who is my neighbor?”

-     the second is asked by Jesus: “Which one was neighbor to the robber’s victim?”

The first question focuses on the RECEIVER of love, which cannot be answered if one has genuine love.  This is because genuine love does not limit the persons that one loves but rather, it is continually expanding and discovering more persons to love.   Jesus asks the second question – hereby shifting the focus on the GIVER of love.  This represents a dynamic point of view: love has no limits apart from what one’s own heart decides to be the limits. 

Jesus dramatizes this point by using a Samaritan, who was regarded as an “outsider” because a Samaritan is of mixed blood, having intermarried with the invading Assyrians following the division of the Kingdom at around the 8^th century BC.  Thus, they were regarded as EXCLUDED from Yahweh’s “chosen people.”

It should be noted that the use of the "priest" and "Levite" (one who also performs religious duties) is not meant as a criticism of the priestly class.  The first two characters did not help the victim because he appeared dead, and Jewish law prohibits touching a dead person (or even the bed he is on) as it would make one unclearn.

The love that Jesus teaches is not written in the law, but written in one's hearts.  We can be a neighbor to all, regardless of our relationship with them, if we allow it.

How can you enlarge your circle of love?

Luke 9:18-24 (12th Sunday in Ordinary Time, June 19, 2016)

Gospel:

Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?” They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’” Then he said to them, “But who do you say that I am?” Peter said in reply, “The Christ of God.” He rebuked them and directed them not to tell this to anyone. 

He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” 

Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.”

Gospel Trivia:

The gospel mentions two titles of Jesus: "the Christ" and "Son of Man".  I've discussed this in a previous blog and you can click here to learn more about it. 

The phrase "take up his cross" is also mentioned by the evangelists Mark and Matthew.  Today's gospel is by Luke and he adds one word not found in Mark and Matthew -- "daily."

For Luke, "taking up the cross" does not refer to martyrdom (as Mark and Matthew would mean it), but a daily dying to self; a lifestyle of self giving.

Note too that this pronouncement was addressed to all ("then he said to all") and not just to the apostles.  This was also done after Jesus prayed in solitude, a dominant theme in Luke (where it is mentioned 9 times, much more often than in Mark and Matthew).  This establishes the significance of Jesus' pronouncement of daily dying, and the link between it and prayer.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 337-338.

Luke 7:36-50 (11th Sunday in Ordinary Time, June 12, 2016)

Gospel:

A Pharisee invited Jesus to dine with him, and he entered the Pharisee’s house and reclined at table. Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment. When the Pharisee who had invited him saw this he said to himself, “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.” 

Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher,” he said. “Two people were in debt to a certain creditor; one owed five hundred day’s wages and the other owed fifty. Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?” Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.” Then he turned to the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. You did not anoint my head with oil, but she anointed my feet with ointment. So I tell you, her many sins have been forgiven because she has shown great love. But the one to whom little is forgiven, loves little.” 

He said to her, “Your sins are forgiven.” The others at table said to themselves, “Who is this who even forgives sins?” But he said to the woman, “Your faith has saved you; go in peace.”


Gospel Trivia:

The gospel shows the contrasting attitude towards a sinner between Jesus and a Pharisee (considered at that time as a pious man of God).  The Pharisee shunned the sinner; Jesus empathized with her.

We should also note the following:

- Jesus was dining inside a Pharisee's house, as it is customary at that time for visiting teachers and persons of honor to be invited in a banquet.

- We know it is a banquet (and not just an ordinary meal) because Jesus was "reclined at table" -- usually on one of the couches which are formed U-shaped around the table.  In a regular meal, people just sat around the table.

- When a guest enters a banquet, the host (in this case, the Pharisee) would usually greet the guest with a kiss (on the hand for a teacher or on both cheeks for an equal), and with foot washing.  The Pharisee did none of these, and yet the sinner did.

- It is customary at that time for non-guests to enter and exit such an occasion, and the woman must have heard Jesus preaching and joined the group that accompanied Jesus.

The gospel also shows the contrasting attitude between the Pharisees and the woman.  The Pharisee was all show (as shown by preparing a banquet) and defined one's relationship with God based on how strictly one followed the laws of Moses.  

The woman, on the other hand, must have heard Jesus preach about God's love and forgiveness; and was relieved of her guilt.  Thus, her gratefulness is expressed overwhelmingly in washing and anointing Jesus' feet.  

(Incidentally, anointing with oil is usually done on one's head, and doing so on the feet shows extraordinary expense and gratitude on the part of the woman).

When faced with a sinner, are you like Jesus or like the Pharisee?

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 138-141.

Like 7:11-17 (10th Sunday in Ordinary Time, June 5, 2016)

Gospel:

Jesus journeyed to a city called Nain, and his disciples and a large crowd accompanied him. As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her. When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.” He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!” The dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized them all, and they glorified God, exclaiming, “A great prophet has arisen in our midst,” and “God has visited his people.” This report about him spread through the whole of Judea and in all the surrounding region.

Gospel Trivia:

The following trivia will reveal the significance and meaning of this gospel account:

- It mirrors the miracle of Elijah in the first reading of today's Mass; Elijah raised a dead son to life and turned him over to his mother.

- It mentions the place of the miracle -- Nain -- which is not normally done unless the writer has a purpose; in this case the purpose is that Nain is very close to where Elisha performed a similar miracle.

- The Jews believe that the messianic area will be presaged by the dead coming back to life.

- lastly, Jesus is referred to by the crowd as a "great prophet" -- a term reserved only for Elijah and Elisha of the Old Testament.

Thus, Luke is introducing Jesus as the messiah people have been waiting for. Later, Luke will expound that the messianic Jesus is not the liberator from colonial Rome that the Jews were expecting; but a far greater liberator who conquers sin and death. 

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 330-332.

Luke 9:11-17 - Solemnity of the Body and Blood of Christ (May 29, 2016)

Gospel:

Jesus spoke to the crowds about the kingdom of God, and he healed those who needed to be cured. As the day was drawing to a close, the Twelve approached him and said, “Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here.” He said to them, “Give them some food yourselves.” They replied, “Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people.” Now the men there numbered about five thousand. Then he said to his disciples, “Have them sit down in groups of about fifty.” They did so and made them all sit down. Then taking the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd. They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.


Gospel Trivia:

What happens during consecration?

What does it mean when we say that the bread and wine are changed into the body and blood of Christ? We know that the bread and wine still looks, tastes, and smells like bread and wine. Do the bread and wine merely symbolize the body and blood of Christ (as non Catholic Christians believe), and that we should imagine that these are now Christ’s body and blood? The answer is no; the bread and wine do become the body and blood of Christ. If so, then does it mean that we are like cannibals that eat flesh and blood?

I hope this article will help you understand what happens during consecration, and be able to explain it to others.

The different ways that things change:

First, let’s open our minds to the different ways that things change. We know that water can change from solid (ice) to liquid to gas. But it is still H2O. In other words, the outside form changes, but the invisible components of hydrogen and oxygen remain the same.

Another kind of change is when the outside form remains the same, but the inside (or invisible) changes. In philosophical terms, this is referred to as trans-substantiation, which is the term that our Church uses to explain the change that happens in consecration. In philosophical terms, the outside form is referred to as the “accidents” and the internal elements as “essence” or “substance.” In this way of explaining, the accidents (externals) of bread and wine do not change but the essence of its reality is no longer just bread and wine, but the body and blood of Christ.

What do we mean by the “body and blood of Christ”?

The “body and blood” of Christ is our way of saying the total person of Christ. Thus, we do not refer to the bread being “just the body” and the wine as “just the blood” of Christ. Both species, that is the bread and wine, contain the whole personal presence of our Lord.

However, the “body and blood” of Christ present in the bread and wine is NOT the physical body of Christ, but his glorified and Resurrected body. The bread and wine does not change in the molecular level.  

This points us to yet another kind of change.

The third kind is that of total transformation, where everything (both the inside and outside) changes. This is how we look at what happened to Jesus in his Resurrection.

What happened in the Resurrection?

An understanding of the Resurrection will help us understand what happens during consecration.

We regard the Resurrection of Jesus as not just resuscitation (as in the case of Lazarus, who eventually died), but that of transformation (Jesus lives forever). Resurrection refers not just 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 emphasizes by saying twice that “the doors were locked,” 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 so 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. We also know that he was recognized when he started to talk about the Scriptures and when they broke bread (24:35), and that this encounter with him brought about much excitement and joy (24:33 and 41).

I’m afraid that is as much as we can know about Jesus Resurrected presence. (The disciples did not have a video camera then, so they could not be any more helpful). But one thing we do know, Jesus was not just resuscitated; he was transformed to a glorious presence.

The close analogy I can think of is that of a caterpillar that is transformed to a butterfly. It changes to something totally new.

The Resurrection and Consecration

During the consecration, we believe that the bread and wine changes into the “body and blood” of Christ, but NOT his physical body/blood but to his glorified, resurrected, and spiritually risen body/blood. (Again, think of body/blood as “total person”)

This is the same glorified, resurrected, and spiritually risen Jesus that is present “whenever we pray and there are two or three gathered in his name.” But we regard his presence in a very special way in the blessed Sacrament.

The different ways one or something can be present

Finally, I’d like you to be aware of how one or something can be present. There is the physical kind of presence, just as a computer is proximately near me as I type this article. Someone can also be next to me and be just physically present but his or her mind is somewhere else.

There is also the personal kind of presence where a person is present to another through sharing of knowledge, affection and love. It is this kind of presence that we refer to when we say that Jesus is present in the bread and wine.

The Church wants us to avoid two extremes in explaining the presence of Jesus in the eucharist:

- a crude, materialistic understanding of the change of bread and wine into Christ’s earthly “flesh and blood” which would make communicants equivalent to cannibals, and

- the opposite extreme of a merely symbolic interpretation of the change, which would reject the real eating and drinking of the Lord.

Implications in our daily life

We believe that Jesus (in his glorified, Resurrected and spiritual presence) is everywhere. Jesus is present when “two or three are gathered in his name,” when we perform works of mercy, when we preach the Word of God, and most effectively, when we celebrate the Eucharist.

We become intimately united with him when we receive him in communion. Christ is in us. We know we will share in this glorified, Resurrected and spiritual presence one day.

But we need not wait until that day. We live the way we live because Jesus himself is already in us.

"In a little while the world will no longer see me, but you will see me, because I live and you will live. On that day you will realize that I am in my Father and you are in me and I in you.  Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.” (John 14:19-21)


Sources:
- Catechism for Filipino Catholics (CFC)
- Catechism of the Catholic Church (CCC)
- Patambang, Myra A., Salibay, Esteban T., Jr., and Valera, Felinore Angelica H. Sacraments, Marriage And Family Life. Manila: Navotas Press, 2001