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.

John 3:13-17 - Jesus and Nicodemus (September 14, 2014, Feast of the Exaltation of the Cross)

Gospel:

Jesus said to Nicodemus: “No one has gone up to heaven except the one who has come down from heaven, the Son of Man.

And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.

For God so loved the world that he gave his only Son, so that he who believes in him might not perish but might have eternal life.

For God did not send his Son into the world to condemn the world, but that the world might be saved through him.”

Gospel Trivia:

This is the first time in John's gospel that the words "eternal life" is used; it is important to know what John meant by it.  It means BOTH a "life without end" at the end time, AND also to a life with a special quality at the present time.  This special quality refers to a life that is love-centered, forgiveness-oriented and peace-filled.  It is a life based on faith in Jesus and governed by the principles of Jesus' life and teachings.

Nicodemus appears only in the gospel of John.  He is a Pharisee who favors Jesus, and it is ironic that Jesus chooses a Pharisee who is not talked about kindly by the other gospel writers.  To Nicodemus, Jesus states what may be considered as the summary of the gospel of John, if not of the whole Christianity:

"For God so loved the world that he gave his only Son, so that he who believes in him might not perish but might have eternal life." (John 3:16).

The "world" refers to all that there is, especially humanity, God's crowning glory of creation.  Thus, John 3:16 can be paraphrased to mean: God loves humanity so much, God gives everything that God has.  The emphasis remains on God's initiative -- that God loved us first.

The "lifting up of the Son of Man" mentioned in the gospel passage refers to the "continuous" upward motion of the cross being lifted up (Jesus' death), his Resurrection, and Ascension.  The love of God involves the giving of everything (Jesus himself) which overcomes death, and reunites us with the Father.

This is why today's feast is called the "Exaltation of the Cross."

Reference:

- Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), pp. 51-56.

Matthew 18:15-20 - Fraternal Correction (23rd Sunday in Ordinary Time, September 7, 2014)

Gospel:

Jesus said to his disciples: “If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’ If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. 

Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them.”

Gospel Trivia:

At first glance, this seems to run counter to Jesus admonition not to judge another.  In Matthew 7:3, Jesus admonishes to not notice the splinter in a brother's eye while not seeing the log in one's eye.

Thus, the key message of the passage is NOT the methodology of correcting a member of the community, but the charity and patience that should accompany the attempt to correct.  It does not preach a method of increasing severity, but of stretching one's patience to make sure that a member of the community continues to be a "brother" and is not excluded.  

There is no such thing as a private sin.  Every sin is a sin because it hurts the community.  (Adultery is not a sexual sin, but a sin against the community because it breaks the family which is the basic unit of the community). 

Jesus of course recognized that no one is perfect and all will sin.  In those occasions, the action of the other members of the community should be like the shepherd who searched patiently for the lost sheep.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 229-231.

Matthew 16:21-27, Jesus Rebukes Peter (22nd Sunday, August 31, 2014)

Gospel:

Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took Jesus aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you.” He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”

Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? For the Son of Man will come with his angels in his Father’s glory, and then he will repay all according to his conduct.”

Gospel Trivia:

There are three occasions in Matthew's gospel when Jesus predicts his passion and death.  This Sunday's gospel passage is the first of them.  We should note the following:

- the passage follows a pattern: 

a) the prediction, 
b) the disciples do not understand the prediction (and objects to it), 
c) a teaching is said, and finally, 
d) the announcement of the resurrection.

- the word "must" is used: "Jesus began to show his disciples that he MUST go to Jerusalem and suffer greatly..."  It suggests that the passion is not accidental but is part and parcel of Jesus' mission.  The suffering is a necessary part of salvation and of discipleship.

The Greek word used for "must" is "dei" which connotes the will of God, and not just a fatal necessity.

- Jesus is not only aware, but ACCEPTS, that suffering and death are part of the plan.  It is not just his insight but something revealed in Scriptures.  

Contrast this with the objection of Peter and the use of "Satan" to refer to him.  Satan deceives, and prefers temporal life and pleasure to suffering and eternal life.

On your road to discipleship?  Then expect, no, accept that one will encounter pain and suffering along the way.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 219-221.

Matthew 16:13-20, Peter is Appointed Leader of the Church (21st Sunday in Ordinary Time, August 24, 2014)

Gospel:

Jesus went into the region of Caesarea Philippi and he asked his disciples, “Who do people say that the Son of Man is?” They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” 

He said to them, “But who do you say that I am?” Simon Peter said in reply, “You are the Christ, the Son of the living God.” Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys of the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” Then he strictly ordered his disciples to tell no one that he was the Christ.

Gospel Trivia:

This particular passage is considered as the "turning point" or "hinge" in Matthew's gospel.  It contains a declaration by the disciples of who Jesus is and, in turn, the appointment of one of the disciples as their leader.  Jesus is declared as the "Son of God".  Yet, in the chapters that follow, Jesus will talk more and more about his suffering, humiliation, and death.  Such a contrast: from being declared as the "Christ and Son of the God" to a Suffering Servant.  

How do we interpret the significance of the various personalities and "titles" attributed to Jesus?

- "Christ" - it is not Jesus' last name.  The "christ" is the Greek translation of the Hebrew word "messiah".  The messiah is the savior or liberator of the people, and is the person chosen or anointed by God to do this task.  The messiah is expected to be likely a "king" because he is the leader of the people, and kings are anointed with holy oil.  This king or messiah will rule the united tribes of Israel after liberating them from the rule of foreign oppressors which, during the time of Jesus, were the Romans.

- "Son of God" - can refer to the divinity of Jesus, but is also another term used by Hebrews to refer to a "messiah."  Biblical scholars believe that when used by Matthew, this title refers to either or both meanings.

- "John the Baptist," "Elijah," "Jeremiah" - some believed that Jesus is the reincarnation of these powerful personalities in Jewish history.  These references indicate that Jesus was at least regarded as a prophet -- one who speaks in behalf of God and communicates his message (and not necessarily one who foretells the future).

- "Son of Man" - Jesus used the title in a general sense, to refer to himself as a member of humankind.  Thus, the verse above would read, "Who do people say this 'member of the human race' is?"  (There are, however, varying views about this title and I discuss these in the section below.)

Based on this authority, Jesus appoints Peter as the head of the church by giving him the "keys", which is a symbol of authority.  The word "church" refers to an assembly or local group of believers which, at that time, refers to the band of disciples following Jesus.  This movement would grow rapidly from initially a Jewish community to what we now acknowledge as the Catholic Church.

Reflecting on this gospel, it is humbling to note that building God's Kingdom depended not on authority and power but on humility and service.

Other Trivia:

In this gospel, the title "Son of Man" is used by Jesus to refer to himself.  Among biblical scholars, it is one of the most widely debated and confusing title applied to Jesus.  This debate includes whether Jesus used the title himself, or is it a title that the evangelists applied to Jesus afterwards when they wrote the gospels.  Here are some their views:

a. Jesus used the title in a general sense, to refer to himself as a member of humankind.  Thus, the verse above would read, "Who do people say this 'member of the human race' is?"

b. The gospel writers used it to refer to Jesus' role at the "end times" similar to the vision of Daniel in Daniel 7:13, "As the visions during the night continued, I saw one like a son of man coming, on the clouds of heaven."

c. Jesus used the title himself in a "paradoxical way as the lowly and disreputable messenger of the powerful Kingdom of God."  If I were to paraphrase this, it is as if Jesus said, "You expect the Kingdom of God to come through the power and authority of a militant king; but here I am, a person who eat with the poor and lowly, who will teach you the real meaning of God's Kingdom."

References:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 213-216.

- Raymond E. Brown et al.  The New Jerome Biblical Commentary, pp. 1324-1325.

Matthew 15:21-28, Jesus and the Canaanite Woman (20th Sunday in Ordinary Time, August 17, 2014)

Gospel:

At that time, Jesus withdrew to the region of Tyre and Sidon. And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.”

But Jesus did not say a word in answer to her. His disciples came and asked him, “Send her away, for she keeps calling out after us.” He said in reply, “I was sent only to the lost sheep of the house of Israel.” But the woman came and did Jesus homage, saying, “Lord, help me!” He said in reply, “It is not right to take the food of the children and throw it to the dogs.” She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”

Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And the woman’s daughter was healed from that hour.

Gospel Trivia:

If the two previous Sunday gospels narrated the doubt and lack of faith of the disciples, Matthew now illustrates what strong faith is and what it can do.

The woman is a Canaanite, someone from a pagan nation and against whom Jews have fought battles in the past.  The effectiveness of persistent faith is thus dramatized in two ways:

- true and strong faith is shown by a pagan woman and compared to the weak faith shown by Jesus' disciples

- the request of the woman is granted from a distance -- her daughter "was healed from that hour."  This, together with the healing of the centurion's son (also in Matthew) and the "official's son" in John, are the only three examples of cures from a distance.

One last note on the use of the word "dogs" by Jesus as it may seem too harsh to refer to the woman.  The Greek word used is "kunarion" which translates to a "house dog" or "puppy"; and not the word "kuon" which refers to a scavenging canine, sometimes used to refer to a spiritual predator who feeds off others.  This is a harmless metaphor used by Matthew to refer to the usual household scene where food from the table falls on the ground and eaten by the house dog.  Nothing sinister is associated with the word as used by the evangelist.

It should not detract us from the message of the gospel: God knows no boundaries of race, sex, or religion; but looks at the faith in our hearts.


Reference:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 209-210.

- http://biblehub.com/greek/2965.htm for definitions of "kunarion" and "kuon."

Matthew 14:22-33 - Peter Flounders on Water (19th Sunday of Ordinary Time, August 10, 2014)

Gospel:

After he had fed the people, Jesus made the disciples get into a boat and precede him to the other side, while he dismissed the crowds. After doing so, he went up on the mountain by himself to pray. When it was evening, he was there alone. Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.

During the fourth watch of the night, he came toward them walking on the sea. When the disciples saw him walking on the sea, they were terrified. “It is a ghost!” they said, and they cried out in fear. At once Jesus spoke to them, “Take courage, it is I; do not be afraid.” Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” He said, “Come!” Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how strong the wind was, he became frightened; and, beginning to sink, he cried out, “Lord, save me!” 

Immediately Jesus stretched out his hand and caught Peter, and said to him, “You, man of little faith, why did you doubt?”

After they got into the boat, the wind died down. Those who were in the boat did Jesus homage, saying, “Truly, you are the Son of God.”

Gospel Trivia:

There is a common theme between this and last Sunday's gospel on the Feeding of the Five Thousand: the disciples are caught in a difficult situation and Jesus asks them to fend for themselves; the disciples doubt, and Jesus comes to the rescue.

The disciples are caught between their fear and their faith.

In this Sunday's gospel, however, Peter is singled out.  This is the first time Matthew does this his gospel.  He is set as the leader of the disciples, and yet he is not idealized -- he too, doubts.

There is a couple of "gospel trivia" to note in the passage, both of which Matthew uses to reflect divine power or intercession:

- "water" has parallels in the Old Testament: in the creation story ("a mighty wind swept over the waters") as well as in the liberation of the Jews when they crossed the Red Sea.  The power over water is a sign of divine presence.

- "It is I," Jesus says.  It is the phrase used proper only to divine apparitions; in the Old Testament, it is used only by God.

These two gospel passages -- The Feeding of the Five Thousand and Peter Walking on Water -- reflects a disciple's journey towards discipleship.

The road of discipleship is filled with trials and difficulties, and occasions when our faith are tested.  In many of such occasions, we will doubt and will fail.  But, do not be afraid, Jesus acknowledges our imperfect faith and will share with us his power.

It is not the disciple using the power of God, but the power of God using the disciple.


Reference:


- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 205-207.

Matthew 14:13-21 - Feeding the Multitude (18th Sunday in Ordinary Time, August 3, 2014)

Gospel:

When Jesus heard of the death of John the Baptist, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns. When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.

When it was evening, the disciples approached him and said, “This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves.” Jesus said to them, “There is no need for them to go away; give them some food yourselves.” But they said to him, “Five loaves and two fish are all we have here.” Then he said, “Bring them here to me,” and he ordered the crowds to sit down on the grass.

Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds. They all ate and were satisfied. When they picked up the fragments left over, they filled up twelve wicker baskets. Those who ate were about five thousand men, not counting women and children.

Gospel Trivia:


The miracle of the feeding of the five thousand is the only miracle that is in all four gospels of Matthew, Mark, Luke and John.  (This is not to be confused with the miracle of the FOUR thousand which appears only in Mark and Matthew).  Therefore, this must be a very special event for it to be captured by all four evangelists.

Many interpretations of this gospel convey that that the message refers to sharing one's food and resources with others, and that if we all did, then there is enough for everyone.  While each evangelist has his own specific message when including an event in his gospel, this interpretation is likely NOT the intended message of Matthew.

We should note the following in Matthew's version:

- the context of this miracle is during a day of healing the sick; and healing the sick is one of the ways Jesus uses in communicating the condition of the Kingdom of God.  (Note: in Mark, the context is a day of teaching, not healing).

- the phrase "when it was evening" is the same phrase used in designating the time of the last supper; interestingly, in Matthew's gospel, the "bread" is given a lot more emphasis than the "fish" in Jesus' thanksgiving prayer.

- the disciples play a key role in distributing the food: Jesus orders them to give food to the crowd and later on, Jesus gives the food to the disciples who in turn gives it to the crowd.

Matthew's message is the role of the disciples in building the Kingdom of God: the disciples are the extension of Jesus' power and ministry.  Also, for Matthew, the Eucharist is more than a ceremony or prayer, but it finds its true meaning when we extend Him who we receive in the Eucharist to others.

When we celebrate the Eucharist, we become like Jesus to those we encounter in the other six days of the week.

There are twelve baskets of leftovers, referring to the heavenly banquet, when our Kingdom building finds its fulfillment.   

Reference:


- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 201-203.

Matthew 13:44-52 - The Pearl of Great Price (17th Sunday in Ordinary Time, July 27, 2014)

Gospel:

Jesus said to his disciples: “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells all that he has and buys it.

Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. When it is full, they haul it ashore and sit down to put what is good into buckets. What is bad they throw away. Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

Do you understand all these things?” They answered, “Yes.” And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”

Gospel Trivia:

The parable is one of the many parables in this section of Matthew’s gospel. It comes after the parables of the Sower, the Weeds and Wheat, and the Mustard seed, among others.  It talks about the Kingdom of God (or Heaven), a phrase that is mentioned more than 120 times in the Gospels of Matthew, Mark and Luke.  Being mentioned that many times, this subject must be a very important one in the preaching of Jesus.  In fact, it can be said that if Jesus had a Personal Mission Statement, it was to preach the Kingdom of God.

This parable is what we consider as a “twin parable.”  It presents the Kingdom of God as “like a treasure buried in a field” and “like the merchant searching for fine pearls.”  In interpreting a “twin parable,” our search should reveal a meaning that is common to both parables.

- First, we note that the comparison is first as a “treasure” and then as a “merchant.”  It would have been more logical for the second comparison to be with the “pearl,” isn’t it?  Our search for the common element then should be more of the situation presented in both parts rather than what is common to the “treasure” and the “pearl.”

- Secondly, let us also eliminate the other elements that we may initially think may be common but which, on a deeper analysis, are not?  For example, some would interpret that the parable as saying that one has to “search” for the Kingdom of God.  But this is doubtful since the finding of the treasure and the pearl are presented as being accidental and a fortunate turn of events.  (Note that the parable presents the finder of the treasure as a hired hand who ploughs the field and accidentally finds the treasure).

Others would say that it is the “joy” of finding the Kingdom that is the message of the Gospel.  This is also doubtful because “joy” is not at all mentioned in the part of the merchant.

Another interpretation is that one has to “give up everything” for the sake of the Kingdom.  This is also tenuous because the merchant has not really given up anything.  The merchant, in biblical times, is a wholesaler who buys and sells for a profit.  He has simply sold everything to buy the pearl, but eventually plans to sell it (obviously for a profit, instead of simply feasting on it with his eyes).

Finally, the interpretation cannot be the “value” of the Kingdom because the people in Jesus’ times already knew this and were simply awaiting it.

What then is common to both parts of the parable?  It is the behavior of both the finder in the field and the merchant.  They BOTH ACTED DECISIVELY: they GO, they SELL, and they BUY.  There is no more weighing of pros and cons, no more questioning of whether the benefit is worth the cost, or consideration that later may be a better time to commit to spread the Kingdom values.


The message is this: Kingdom of God is not a place, but a condition where God's rule prevails; and where love and forgiveness are the paramount bases of relationships.  This condition is so powerful and compelling that anyone who gets a taste of it cannot help but personally commit to it and spread this good news to others.  The response to the call to Kingdom building is immediate and total.

Want to know more about the Kingdom of God?  Click here for my post on this subject.

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul's Publications, 1987), pp. 57-60.

Supplement: What is the Kingdom of God?

 The phrase "Kingdom of God" (or "Kingdom of Heaven") is mentioned more than 120 times in the Gospels of Matthew, Mark and Luke.  (In the Gospel of John it is referred to as "eternal life.")  

Being mentioned that many times, this subject must be a very important one in the preaching of Jesus.  In fact, it can be said that if Jesus were to write a Personal Mission Statement, it would be "to preach the Kingdom of God."

What is the Kingdom of God?  The Jews during Jesus’ times understood this in the literal sense, i.e. an era where such a benevolent and powerful king would reign that they would live a great life.  It would be the time when a Messiah would come, and Israel would be liberated from the oppression of the Romans.  It would be prosperous times, just like the time when David was king.  

Jesus, of course, was speaking of a “kingdom that is not of this world.”  For Jesus, the Kingdom of God is a condition (not a place) when God would reign in the lives and hearts of the people.  It is a condition when love, forgiveness, justice and peace become the prevailing values; and where the poor, sick, and marginalized are included in the mainstream and benefits of society.  

Jesus spoke of the Kingdom of God as “already here” but also as “not yet.”   The Israelites were of course puzzled because, for them, it cannot be here until the Messiah comes.  But Jesus meant that it is “already here” because the process of healing and transformation of the world has already started with his becoming one of us.  But it is “not yet” because the healing and transformation is not yet complete, and still on going.

Let me tell you a story that I came across about the Kingdom, as shared with me by a Maryknoll priest.  The priest invited four streetchildren to be interviewed in his class of seminarians.  For one hour, the seminarians asked the children about their lives: where they live, how they live, what do they eat, how they money, etc.  After the session, in thanksgiving, the priest gave each street child P 100, or P 400 totally.  He followed them to find out what they would do with the money.

He saw the kids go to a Dunkin Donut shop, buy P 400 worth of donuts, and then go back to the street where they hang out.  They laid all of the donuts on the street and invited all their friends to partake of the donuts.  

The priest told me later, "I think I just saw the essence of the Eucharist and got a glimpse of the Kingdom of God."  The kids who had so little gave whatever they had to others.  What a better place this world would be if the Kingdom of God prevailed.

Matthew 13:23-30 - Parable of the Wheat and Weeds (16th Sunday in Ordinary Time, July 20. 2014)

Gospel:

Jesus proposed another parable to the crowds, saying: “The kingdom of heaven may be likened to a man who sowed good seed in his field. While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.

When the crop grew and bore fruit, the weeds appeared as well. The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’ He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ He replied, ‘No, if you pull up the weeds, you might uproot the wheat along with them. Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”

Gospel Trivia:

This is another familiar parable with an explanation provided by Matthew on verses 13:36-43.  The sower is Jesus, the field is the world, the good seed the children of the kingdom and the weeds are children of the evil one.

There is a curious thing about this parable however; which is, why did the slaves have to ask whether the weeds should be pulled out or not?

Weeds grow with wheat all the time.  The logical thing to do is for the sower to wait until harvest time and separate the two.  The roots of the weed and wheat are so intertwined that to pull one at an early stage will inevitably pull out the other.

So why did the slaves have to ask what to do?

There are two explanations:

- one is that the number of weeds is so many that the conventional wisdom of waiting until harvest may not apply

- the second explanation is the other message of the gospel, which is directed to those who wanted to form their own exclusive circles of righteous people and segregate themselves from the rest of the community.

The message is this:

The Kingdom of God is a mixed bag of saints and sinners, and it may be that there is a lot more of the latter.  Our role is not to detach but to mix with them so that our own behavior and examples will influence them and attract them to the Kingdom.  It takes patience, tolerance, forbearance and love to convert others, not through words, but through actions.

As St. Francis said: Use all means to preach the gospel, and only as a last resort use words. 

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul's Publications, 1987), pp. 26-30

Matthew 13:1-9 - The Parable of the Sower (15th Sunday of Ordinary Time, July 13, 2014).

Gospel:

1 On that day, Jesus went out of the house and sat down by the sea. 2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.

3 And he spoke to them at length in parables, saying: “A sower went out to sow. 4 And as he sowed, some seed fell on the path, and birds came and ate it up.  5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep, 6 and when the sun rose it was scorched, and it withered for lack of roots.  7 Some seed fell among thorns, and the thorns grew up and choked it.  8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.

9 Whoever has ears ought to hear.”

Gospel Trivia:

There is already an explanation of the meaning of this parable in the verses that follow the Gospel passage, specifically in verses Matthew 13:18-23.  This is also a very familiar parable, and one that has been expounded in many homilies and preachings.

I only add the following nuances that may help deepen our understanding:

- the parable presents a series of increasing failures: first the seed is destroyed, then the young blade, and finally the grown plant;

- yet, all these are inconsequential given the success at the end: a hundredfold, sixty, or thirty-fold.  (Incidentally, some biblical scholars highlight that the average yield of a seed in Palestinian soil is about 7 to 8, so Jesus is quoting extraordinary numbers).

- this parable is located in that part of the Matthew's gospel which follows the mounting opposition to the preachings of Jesus and his disciples, and reflects the challenges and failures faced by them

Thus, this is a highly optimistic gospel; that the Kingdom would face challenges but will nevertheless prevail.  Nothing can subvert the triumph of the will of God to redeem and love all of humankind.  The parable also reflects the notion that the triumph of the Kingdom of God can only be had through failures, difficulties and challenges.

Reference:


- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul's Publications, 1987), pp. 26-30.