Luke 4:21-30 (4th Sunday in Ordinary Time, January 31, 2016)

Gospel:

Jesus began speaking in the synagogue, saying:

“Today this Scripture passage is fulfilled in your hearing.” And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, “Isn’t this the son of Joseph?” He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say, ‘Do here in your native place the things that we heard were done in Capernaum.’” And he said, “Amen, I say to you, no prophet is accepted in his own native place. Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon. Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.” 

When the people in the synagogue heard this, they were all filled with fury. They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. But Jesus passed through the midst of them and went away.

Gospel Trivia:

The gospel passage happens right after Jesus’ entry into a synagogue in Nazareth.  The question in our minds is: why the sudden change in the mood and attitude of the people around Jesus.   Verse 22 says, “they spoke highly of him.”  But by verses 28-29, his own townmates were “all filled with fury” and were about to hurl him down a hill. 

What happened in between?

The answer to this question are in the following verses:

- Verse 22: “Isn’t this the son of Joseph?” – In asking this question, the people meant that since Jesus is a fellow Nazarene (remember that this scene happens in Nazareth), then Jesus should favor those who are his townmates and perform the same miracles for them as he did in other towns.

- Verse 25 – 27: In these verses, Jesus cites the examples of two great prophets of Israel – Elijah and Elisha – who did not favor his fellow Israelites, regarded as God’s chosen people, but instead took the side of a widow in Sidon and Naaman the Syrian.  Both Sidon and Syria are Gentile (or pagan) territories!

Jeus disagreed with the Jewish mentality that God’s favor rests with the Jews simply because they were Jews.  The Kingdom of God is no longer limited to the Jews but to those who practice the gospel values of love and forgiveness, whether Jew or Gentile.  

Universality is a key message of Luke’s gospel.  God does not favor anyone on the basis of race, position, or religion, but “men and women of good will.”  

Mere membership in the Catholic Church (or Singles Apostolate, or in the Renewal movement) is not a badge which earns special favor from God.   That would be the “townmates mentality” that Jesus referred to in the Gospel. Rather, membership in our Church recognizes that membership poses a demand to share this personal experience of God by serving others.

Until we do, we do not deserve God's favor.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 307-309.

Luke 1:1-4; 4:14-21 (3rd Sunday in Ordinary Time, Jan. 24, 2015)

Gospel:

Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received.

Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. He taught in their synagogues and was praised by all.

He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord." Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. 

He said to them, “Today this Scripture passage is fulfilled in your hearing.”

Gospel Trivia:

The gospel is divided into two parts:

- The first is an introduction by Luke himself to the gospel he has written.  He emphasizes the accuracy of his narrative: it is based on eyewitness accounts that have been passed on and he has investigated these accounts for accuracy.  (It is dedicated to Theophilus, who probably was a patron of Luke and took care of the reproduction of his work).

- The second is an introduction to the ministry of Jesus.  It is directed to the poor: prisoners, the blind, and the oppressed.  These were, and up to today, the marginalized sectors of society.

This is the theme of Luke's gospel -- a preferential option for the poor.  When in doubt on what ought to be done, opt for that which favors the poor.  The gospel is not for personal salvation but the social liberation of all people, particularly the poor.  This is the gospel according to Luke.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 303-304.

Luke 2:41-52 (Feast of Sto. Nino, January 17, 2016)

Gospel:

Each year Jesus’ parents went to Jerusalem for the feast of Passover, and when he was twelve years old, they went up according to festival custom.

After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it. Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, but not finding him, they returned to Jerusalem to look for him. After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions. And all who heard him were astounded at his understanding and his answers.

When his parents saw him, they were astonished, and his mother said to him, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.” And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them.

He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. And Jesus advanced in wisdom and age and favor before God and man.

Gospel Trivia:

The gospel passage may strike us as portraying the adolescent Jesus as starting his ministry very early (twelve years old) and way before his baptism.  Also, it shows Jesus as quite uncaring of the anxiety that his disappearance caused his parents.

But the significance of this passage is much more than the priority of his mission over his human family.

Luke uses this episode to pre-figure Jesus' death and resurrection through a series of subtle meanings and association, as follows:

- His age is twelve years old, and the number twelve suggests totality and completion.  It suggests that this passage is about the complete mission of Jesus, and not just an adolescent incident.

- It took Joseph and Mary three days to find him, alluding to the three days that Jesus remained in the tomb.

- Joseph and Mary "did not understand" Jesus reply to them when confronted by his apparent neglect. Every time "incomprehension" is mention by Luke, it is always associated with Jesus' prediction of his passion and death.

- Jesus was "sitting in the midst of teachers".  The nuance in the word for "sitting" suggests that Jesus was not only seated but is "seated to preside" over those around him.  This suggests the eventual reign of Jesus' Kingdom of God.

To summarize, this isn't just an incident to fill a gap about Jesus' youth, but Luke's way of saying that Jesus' entire life is oriented towards fulfilling the Kingdom of God, but through a violent death and eventual resurrection.

Reference:
- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 286-288.

Luke 3:15-16, 21-22 - Baptism of Jesus (January 10, 2015)

Gospel:

The people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire.”

After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.”

Gospel Trivia:

The baptism of Jesus is an account that is mentioned in all four gospels.  (Note: each gospel is different in the events mentioned and sequence of these events because each gospel was written for a specific audience and for a specific purpose).

Each version of Jesus' baptism is different, indicating a different purpose for each gospel writer.  In the case of Luke, his purpose is to mark a demarcation between:

- the Old Testament mindset (one's life should be based on the rigorous interpretation of and adherence to the laws handed by Moses and the prophets);

- and that of the New Testament (a life conforming to Jesus' definition of righteousness that is based on a relationship with the Father, and on love and forgiveness).

This demarcation is reflected in the following verses:

- "after all the people had been baptized" - indicating that the work of John the Baptist is finished

- "Jesus was praying" prior to the descent of the Holy Spirit - indicating that it is Jesus' prayer that invites divine intervention.

This is an important theme for Luke: praying is essentially a request for obtaining the Holy Spirit.  Luke is the only evangelist that mentions the Holy Spirit descending in "bodily form" like a dove, to communicate that the Holy Spirit is a very real presence.

(Note: we are in Year C, and most of the gospels are from Luke.)

When praying, we pray for the Holy Spirit -- we see our petitions in a different light when we are filled with the Holy Spirit.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 27-298.

Matthew 2:1-12 - Epiphany of our Lord (January 3, 2016)

Gospel:

When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.”

When King Herod heard this, he was greatly troubled, and all Jerusalem with him. Assembling all the chief priests and the scribes of the people, He inquired of them where the Christ was to be born. They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.” Then Herod called the magi secretly and ascertained from them the time of the star’s appearance. He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.”

After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house
they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they departed for their country by another way.

Gospel Trivia:

The visit of the magi (the bible does not say whether there were two, or three or more) appears only in Matthew's gospel.  It is not mentioned in Luke's gospel, which has an elaborate account of Jesus' birth.  (The gospels of Mark and John do not have any account of the birth of Jesus).  Matthew, on the other hand, does not include any mention of the "shepherds," "angels" and "manger"; in Matthew, the magi visited Jesus in a "house."

This means that the visit of the magi has a special meaning in the message that Matthew wishes to proclaim in his gospel.

"The Greek term "majos" has various meanings: Persian priests, magicians, religious propagandists.  Here it could refer to Babylonian astrologers who may have had some contact with Jewish messianic traditions; nothing indicates that they were kings.  By the 3rd century, the magi were progressively imagined as kings.  Since they had three presents, they were seen to be 3 in number (5th century).  By the 8th century, popular devotion gave them names: Gaspar, Melchior and Balthazar."*

But whoever they are, and regardless of their number, the significant thing is that the magi were non-Jews, or pagans.  Here lies the message: it is the pagans who were searching for the Savior.  On the contrary, "all of Jerusalem" together with Herod were "greatly troubled."  This included the "chief priests" and "scribes" who were the educated and knew their bible.  

Matthew's message is a proclamation that God became human to redeem EVERYONE.  No exclusivity, no intolerance, but acceptance that all peoples are made in the image and likeness of God.  

Pope Francis mirrors the message in a recent homily: 

"The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! ‘Father, the atheists?’ Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all! And we all have a duty to do good. And this commandment for everyone to do good, I think, is a beautiful path towards peace. If we, each doing our own part, if we do good to others, if we meet there, doing good, and we go slowly, gently, little by little, we will make that culture of encounter: we need that so much. We must meet one another doing good. ‘But I don’t believe, Father, I am an atheist!’ But do good: we will meet one another there.”**

"Epiphany" refers to a "moment of great revelation" as well as "the Christian feast when Jesus is manifested to Gentiles, as represented by the Magi."  This is a great revelation, indeed.

Other trivia:

- The star of Bethlehem is likely a literary creation of Matthew.  There is no known record of such a star.  It should also not be confused with the conjunction of Jupiter and Saturn (which took place in 7 BC).***

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*Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), 120-121.

**http://en.radiovaticana.va/news/2013/05/22/pope_at_mass:_culture_of_encounter_is_the_foundation_of_peace/en1-694445 
of the Vatican Radio website   

*** Guillemette, 122.