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

John 16:12-15 - Trinity Sunday (May 22, 2016)

Gospel:

Jesus said to his disciples:
“I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming. He will glorify me, because he will take from what is mine and declare it to you. Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.”


What is the Holy Trinity?

This aims to explain this "central mystery of the Christian faith," a mystery not too many Catholics understand, much less able to explain to others.  

But before you start reading, I suggest you get a cup of coffee and a comfortable chair because this is not an easy read, but may be worthwhile in trying to understand what "three persons in one God" means.

Can you explain the Holy Trinity to others?

The mystery of the Holy Trinity “is the most fundamental and essential teaching in the hierarchy of the truths of faith” (CCC 234).  How would you explain this mystery to a Muslim, for example?  

When asked by our fellow Christians, our response is usually “it means there are three persons in one God.”  When probed what exactly that means, we are likely to say “I can’t really explain that, that’s why it’s a mystery.”

There are religions who recognize their God as creator of all things and source of all life.  But these religions depict their God as “one-person.”  Unlike this “one person” concept of God, the God revealed to us (by God himself) is a God who is Trinitarian, i.e. “three persons in one God.”  

Our God is a communicating God.  God wants to make Himself known to us. God does not want to be mysterious and unknown.  On the contrary, God knows that when we truly know him, we will fall in love with him.  Thus, the whole Bible is about how God continually communicates himself to us.

So how does God reveal himself?

Answer: God first revealed himself as Yahweh.

Very early in the bible, there was a point when God communicated to men and women the name by which he wanted to be known: Yahweh.  It means “I am who am.”  It means  that God is simply being, being in its fullness, or unlimited being.

Biblical scholars who study the nuances of language believe that the more accurate translation of Yahweh is “I am who will show myself to be by the actions, which I will do on your behalf.”  This translation suggests two things:

- God wants to be known progressively, not in a one time kind revelation.  This means that the God of the Old Testament must be known also through what is revealed by God in the New Testament.

- Secondly, the translation suggests that God will be known by the actions that he will do for his people.


What do we know about who God is and the nature of God based on the actions that God has done?

Answer:

- God liberated the Jews from slavery.  The Jews could not help but marvel at what Yahweh has done.  Imagine, they were previously a bunch of slaves oppressed by the Pharaoh king of Egypt; and they became a people with their own king and land!

- However, the Israelites frequently disobeyed and turned away from Yahweh many times in their history as a nation.  They would worship other gods, commit acts of injustice to their own people especially the poor, widow and orphans, and disobey the laws given to Moses.  But despite all these, Yahweh never gave up on them.

Through these actions, Yahweh became known not just as a powerful God, but a God “abounding in steadfast love and faithfulness.”  His justice is tempered with mercy.  It is not a vindictive kind of justice, but a saving kind of justice.  

The people would backslide, yet Yahweh never gives up on the sinner.  “For a brief moment I have abandoned you, but with great tenderness I will gather my people.  For a moment, in an outburst of anger, I hid my face from you, but with everlasting love I have had mercy on you, says Yahweh, our Redeemer.” (Isaiah 54:7-8)

The disobedience continued; but Yahweh’s persistent love also prevailed. Then, one day Yahweh did the most unexpected and undreamed of action of all time.  Yahweh no longer spoke through signs, but through a Son, Jesus of Nazareth.

“God has spoken in the past to our ancestors through the prophets, in many different ways, although never completely; but in our times he has spoken definitively to us through his Son.”  (Hebrews 1:1-2)

What did the words and actions of Jesus reveal about who God is?

Answer:

In his ministry, Jesus speaks of Yahweh in a very unusual way. He calls Yahweh: “Father.”  This is a radical idea since this invokes an intimate relationship with God, something akin to the relationship of father and child, and not king and subjects as the Jews were used to.  In fact, Jesus says that we should use the word “abba,” which is the way a little child endearingly calls its father.  Throughout his life, Jesus speaks and acts in a way which suggests a personal and intimate relationship with God as Father.

Jesus also reveals the Spirit of God which came down upon him during baptism.  He promises the Spirit to his disciples at the Last Supper, saying that the Father will send him, and that he (Jesus) himself will send him (John 14:16-17, 25; 15:26; 16:7-14).    But the Spirit is given only after Jesus has been glorified (John 7:39).  Then Jesus gives the Spirit on the day of the Resurrection to the disciples, “Receive the Holy Spirit” (John 20:22).  And in Pentecost, there is the outpouring of the Spirit to Mary and the disciples gathered in the upper room.

Through the words and actions of Jesus, the name of God has changed.  It is no longer “Yahweh,” (the God who will reveal who he is through the actions he will do for his people).  After God becomes man in the person of Jesus, and the sending of the Holy Spirit in Pentecost, God’s name is now: “Father, Son and Holy Spirit.”

So what is the Holy Trinity?

Answer:

Through his actions and words, we now know that God has a Son, who was with him in the beginning, and who was God like him.  It is this Son who became flesh and lived among us.  God does not only have a Son, but also a Spirit.  This Spirit is the one who pours out the love of God into our hearts (Romans 5:5).  


Can you tell us more about the Holy Spirit?  I don’t have a mental picture of the Holy Spirit, unlike the Father and the Son.

Answer:

This Spirit is not the Father nor the Son but is sent by them both not as another spirit like an angel, but as their common Spirit, and thus God like them.  

The Spirit is first of all, a spirit and is a person.  He does not have a material body, and yet he is someone.  He is someone who performs spiritual functions, acts of the intellect, for example.  Christ said that the Spirit would lead the disciples to all the truth (John 16:12), that the Spirit would also bear witness regarding him (John 15:26), and would speak for the disciples when they faced the tribunals (Matthew 10:19-20).  

The Holy Spirit is Love in Person.  It is because he is Love in person that the Holy Spirit can pour forth into our hearts the love of God when he is given as gift to us. (Romans 5:5)

(My own mental picture of the Holy Spirit is a “spiritual presence” who is with me wherever I go).


So God changed his name from Yahweh to the Holy Trinity?

Answer:

Yes, the name of God is now Father, Son and Holy Spirit.  It is in that name we are baptized.  We enter into the life of one God-Community of Persons.

In other words, the one God really exists as Father, Son and Holy Spirit.  From all eternity God is a Trinity of Persons, but this truth was revealed only through the sending of Jesus Christ and of the Holy Spirit.  So in God, there is one What and three Who’s. 


What is the implication of the Holy Trinity in my life?

The fact that now we are told by God through Jesus Christ and the Holy Spirit, that God is a communion of Persons bonded together by love, means that we human beings are called to live in a communion of love with each other.

Reference:

The two main sources used in this article are the Catechism of the Catholic Church (or CCC) and the book of Bishop Teodoro Bacani entitled From Yahweh to the Trinity (Manila: Gift of God Publications, undated).  In many parts of my article, I quoted complete sentences verbatim from Bishop Ted’s book without citing them in footnotes.  I am hoping that this citation will suffice in acknowledging his ideas)

John 20:19-23 - Pentecost Sunday (May 15, 2016)

Gospel:

On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you.” As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit.” Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

Gospel Trivia:

This gospel account for Pentecost Sunday does not jive with what we recall as the descent of the Holy Spirit upon the disciples.  It was supposed to have happened fifty days after the Resurrection when the disciples were gathered in the upper room. 

In today's Gospel, Jesus breathes on the disciples and says, "Receive the Holy Spirit" and, according to John the evangelist, this took place on the night of Easter Sunday.

Is there a conflict in the recording of the events?  Or are these two events: one is the sending of the Holy Spirit right after the Resurrection (according to John's gospel), and another time when the disciples were in the upper room (according to the Acts of the Apostles, written by Luke)?

Biblical scholars interpret these as the same event, but reflect two different theological perspectives of the two authors.  

What, then, is John's intended message in his gospel account of the sending of the Holy Spirit?  There are three:

- The coming of the Holy Spirit marks a new creation.  Jesus BREATHES on the disciples as he says, "Receive the Holy Spirit."  The word used for "breathes" is reminiscent of the creation of humankind in Genesis: "The Lord God formed man out of the clay of the ground and BLEW into his nostrils the BREATH of life, and so man became a living being." (Genesis 2:7).  Soon, Jesus will disappear physically; but his presence remains with the disciples through the Spirit that will guide them in their mission of proclaiming a new way of life and relationship with God.

- The Holy Spirit brings peace.  "Peace be with you" is the traditional Jewish greeting.  In this account, Jesus says this greeting twice; thus, the close association between the Spirit and the peace that it brings.

- The sending of the Holy Spirit coincides with the sending of the disciples.  "As the Father has sent me, so I send you," Jesus says.  The disciples' mission is a continuation of Jesus' mission and, and they will be accompanied by Jesus' continuing presence in the Spirit.  It will bring them sustenance and peace despite the travails and trials they will face.

We may have been baptized in the Holy Spirit -- whether in baptism and/or again in a Life in the Spirit Seminar -- but receiving the Spirit means you have a mission.  What is your mission?


Other Trivia (Supplement):

What about the event described in Acts of the Apostles, where the Holy Spirit descended upon the disciples in "tongues of fire" and the disciples began to speak in a manner that "each one heard them speaking in his own language"?

The following may help us understand the intended meaning of Luke in writing this account:

- In Acts, the sending of the Holy Spirit happened on the feast of Pentecost, a major Jewish feast. (Note: Pentecost is not an original Christian or Catholic feast). This feast is a significant one for Jews to travel all the way to Jerusalem and visit the Holy Temple.  The disciples may have been doing just that when the event described took place.

- The Pentecost feast was originally an agricultural celebration of a good harvest, but since it occurs around seven weeks (or roughly 50 days, hence "penta") after the Passover feast, it also evolved as a thanksgiving feast for Yahweh's intervention in saving the Jewish people from the slavery of the Egyptians.

At the same time, the Pentecost feast also recalled the Sinai covenant (Ten Commandments) between Yahweh and the Jews after they were liberated from the Egyptians (which is the reason for the Passover feast).

Hence, the Pentecost feast, which was celebrated after the Passover (which coincided with the Last Supper) began to acquire different layers of meaning.

- Luke then adds the "Christian layer" to the meaning of this Jewish feast through his narrative of the descent of the Holy Spirit in the Acts of the Apostles:

a. It includes "tongues of fire" which is reminiscent of how Yahweh manifested himself in the Sinai event: "Mount Sinai was all wrapped in smoke, for the Lord came down upon it in fire." (Exodus 19:18).

b. In the Sinai event, the Jews become Yahweh's chosen people, to the exclusion of every other people; in the Christian Pentecost, "every nation under heaven" understood the message of the disciples -- a more inclusive definition of the Christian faith.

c. The disciples were perceived as if "drunk" (Acts 2:15), suggesting they were ecstatic, joyous, and  highly enthusiastic, which is characteristic of the early church as they spread the good news.

Reference:

- Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), pp. 255-259.

- Raymond E. Brown, SS, An Introduction to the New Testament (New York: Doubleday, 1997), pp. 283-285.

Luke 24:46-53 - The Ascencion (May 8, 2016)

Gospel:

Jesus said to his disciples: “Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things. And behold I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.”
Then he led them out as far as Bethany, raised his hands, and blessed them. As he blessed them, he parted from them and was taken up to heaven.

They did him homage and then returned to Jerusalem with great joy, and they were continually in the temple praising God. 


Gospel Trivia:

It is not possible to determine exactly what happened during Ascension day.  Luke describes Jesus as being "taken up to heaven."  Mark, in his version, adds that Jesus "took his seat at the right hand of God."  Matthew and John do not have an account of the ascension.  There is also no mention of "clouds" during the ascension event in the gospel accounts; "clouds" is mentioned only in the Acts, which is also written by Luke.

These would suggest that the significance of the Ascension lies not only on what ACTUALLY happened, but the intended meaning of WHATEVER actually happened.

The Ascension refers to the "LIFTING UP" of Jesus, and these words are used to refer to his:

- Crucifixion - Jesus' supreme sacrifice for the Father,

- Resurrection - his justification and glorification by the Father,

- Ascension - his return to the Father.

Secondly, we should note that Jesus' return to heaven should be taken in the context of heaven NOT as place, but as a "condition of being with the Lord" (Catechism for Filipino Catholics, 2068) or as the beatific vision, i.e. a vision of ultimate happiness (CFC, 2069).  More on the Catholic and Scriptural meaning of heaven here.

The Ascension marks the transition from the presence of Jesus in his Resurrected and glorified body to his pervasive and effective presence in the Holy Spirit.  This is the Spirit, as the gospel says, which brings "great joy."

Reference:

Catechism for Filipino Catholics (CFC)

John 14:23-29 (6th Sunday of Easter, May 1, 2016)

Gospel:

Jesus said to his disciples:
“Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him. Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me. 

“I have told you this while I am with you. The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all that I told you. Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. You heard me tell you, ‘I am going away and I will come back to you.’ If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I.  And now I have told you this before it happens, so that when it happens you may believe.”

Gospel Trivia:

In this meeting with his disciples, Jesus shared what will happen at the "end of the world," or in the final judgment when God will come to rule all of humanity.  It is very different from the dramatic scenes of the apocalypse that the Jews were nourished with by the Old Testament.

Instead, Jesus tells them:

- That the Trinitarian God (the Father and Jesus through the Spirit) will dwell on ALL who believe, and that such a relationship is available to anyone through faith;

- That this appearance of God refers to an immediate presence of intimacy and love between humanity and the divine; it is a personal presence and relationship, accessible to all, and made possible only through love, faith, obedience and forgiveness; and

- That this union brings peace -- not the OT definition of peace of receiving all of Yahweh's gifts including material prosperity -- the peace of Jesus which is the absence of inner turmoil in the midst of the worst storms and most difficult challenges.

The peace that we have is a measure of God's presence in our life.  It is the "end of the world" in the sense that this is the destination meant for all of us.

References:

- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), pp. 197-199. 

John 10:27-30 - Good Shepherd's Sunday (April 17, 2014, 4th Sunday of Easter)

Gospel:

Jesus said: “My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand. The Father and I are one.”

Gospel Trivia:

The key to understanding this message is to determine who were listening to Jesus: NOT his disciples, but the Jews who were against him.

Thus, when Jesus says, "my sheep hear my voice," he is actually saying the Jews who were against him were not his sheep; that they will not have eternal life, and that they will perish.

The "knowing" that Jesus describes is more than knowing one's physical attributes or characteristics, but more about one's character and deep motivations -- like when we say "I really know that person."  Or when we say, "I thought I knew him" -- when someone does something completely out of character.

Secondly, note that Jesus presents eternal life as a gift; there is no other requirement but to believe in Jesus.  This is opposite the ways of the Jews who believed that God's pleasure can be earned by following their stringent laws and rules.

Thirdly, Jesus claims unity with the Father.  This does not mean just a unity in will and purpose, but a unity equivalent to the divine nature of God.  Thus, in the verse right after the last of this Sunday's gospel), the Jews were angered by this phrase and wanted to stone him for blasphemy.

We are chosen not because we love God, but because God loves us first and chose us.  This is why Jesus is the good shepherd -- he chooses us though we are undeserving.

Reference:


- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), pp. 146-148.

John 21:1-19 (3rd Sunday of Easter, April 10, 2015)

Gospel:

At that time, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way. Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two others of his disciples. Simon Peter said to them, “I am going fishing.” They said to him, “We also will come with you.” So they went out and got into the boat, but that night they caught nothing. When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus. Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.” So he said to them, “Cast the net over the right side of the boat and you will find something.” So they cast it, and were not able to pull it in because of the number of fish. So the disciple whom Jesus loved said to Peter, “It is the Lord.” When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea. The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish. When they climbed out on shore, they saw a charcoal fire with fish on it and bread. Jesus said to them, “Bring some of the fish you just caught.” So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn. Jesus said to them, “Come, have breakfast.” And none of the disciples dared to ask him, “Who are you?” because they realized it was the Lord. Jesus came over and took the bread and gave it to them, and in like manner the fish. This was now the third time Jesus was revealed to his disciples after being raised from the dead.

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” Simon Peter answered him, “Yes, Lord, you know that I love you.” Jesus said to him, “Feed my lambs.” He then said to Simon Peter a second time, “Simon, son of John, do you love me?” Simon Peter answered him, “Yes, Lord, you know that I love you.” Jesus said to him, “Tend my sheep.” Jesus said to him the third time, “Simon, son of John, do you love me?” Peter was distressed that Jesus had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”

Gospel Trivia:

There are many interesting phrases and expressions in the gospel which leads to a better understanding of its message:

- Jesus uses "children" to address the apostles - the Greek term used in the original writings is more accurately translated to the word used to address simple people, something like "mga pare".  Jesus was addressing the disciples as adults, or as equals.

- Note the accurate count of the fishes caught, 153 - there are many interpretations of the significance of this number.  For example, it was known at that time that there are 153 species of fish, thus it suggests that Jesus "fishers of men" would be able to reach and "catch" all of humanity.  More importantly, the sheer amount of the catch suggests that the mission of the disciples would succeed.

- Jesus asks that the disciples contribute some of their catch to the breakfast that he is preparing, but note that he does not use any - It suggests that Jesus provides for their needs.

- The net dragged by Peter was not "torn" - again, the Greek work used is more accurately translated to "schism", suggesting that the church of Peter will remain unified.

- Lastly, Jesus asks Peter three times whether he loves the Lord.  It is reminiscent of his three denials.  It is an opportunity for humility, and a realization that Jesus' confidence remains with his disciples despite their weaknesses.

The gospel message speaks of our abilities with God's power.  It is not us using the power of God, but the power of God using us.

Reference:

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

John 20:19-31 - The Doubting Thomas (2nd Sunday of Easter, April 3, 2016)

Gospel:

On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” 

Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.” 

Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.” Thomas answered and said to him, “My Lord and my God!” Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.” 

Now Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may come to believe that Jesus is the Christ, the Son of God, and that through this belief you may have life in his name.

Gospel Trivia:

The story of the doubting Thomas is a familiar one.  The following "Gospel trivia" may help us appreciate the impact of this passage to early Christian communities:

- John's gospel was written for Jewish Christians (i.e. those who converted from Judaism to Christianity), as well as for those who were non-Jews (mainly, Ephesians) who converted to Christianity.  You can imagine therefore that there were some skepticism encountered by the evangelist regarding the Resurrection of Jesus.  The gospel writer was an eyewitness to Jesus' resurrection, but his audience were not.

- Thus, John emphasizes the significance of believing without seeing in this passage.

- Thomas' belief results to his declaration: "My Lord and my God."  The word "lord" is translated from the original Hebrew word "Elohim" which is used to address Yahweh in the Old Testament.  Until then, no one in the gospel of John uses this title for Jesus.  

John emphasizes that our faith, yours and mine, are stronger than those of the disciples as we have come to believe, not through seeing, but through the power of the Spirit and the presence of Jesus through His Church.

- Note that there is no mention in the gospel that Thomas ACTUALLY touched Jesus -- he only saw, and then believed.

Ever wondered what happened to Thomas?

- Thomas eventually traveled to ancient Babylon (present day Iraq), Persia (present-day Iran), and India where he preached relentlessly, built churches, and won Christ over to others. For someone who was slow to believe, Thomas’s new stage of faith certainly enabled him to accomplish so much.

We often say, “to see is to believe.” Through Thomas, John is teaching us that “to believe is to see… and to see so much more.” 

With our faith, we see God in the beauty of creation, we see God’s hand in the event of our lives, and we see how other people continue to show the love and forgiveness that only God can make possible. Isn’t this the kind of faith that is more blessed?

References:


*Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), p. 265.

*Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), pp. 255-259.

What Happened in the Resurrection (Easter Sunday, March 27, 2016)

There are two hypotheses on why Jesus' tomb was found empty: either Jesus' body was stolen by grave robbers (which were prevalent at that time), or by his disciples.  A trivia in today's Gospel dispels both:

"When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place." (John 20:6-8) 

Grave robbers would not have taken the time to unwrap the burial cloths and roll it neatly.  His disciples, on the other hand, would not have removed the cloths at all.

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.

What can we learn from the Gospel accounts of the Resurrection?

First, 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.

Second, Jesus still had a body that people can touch and see, but this body has been transformed.  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.  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 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.

The Resurrection and the Presence of Jesus in the Eucharist

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.

Implications of the Resurrection 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.

How Can We Prove the Resurrection?

Simply, we prove that Jesus is risen and present by making others FEEL that Jesus is risen and present.  For example, imagine yourself encountering a person in abject poverty and preaching to him that Jesus is risen.  Imagine that same person telling you, "Prove it."  You could prove, or disprove, the presence of the Resurrected Jesus by what you would do next for that person.  If you turn your back, how can that person believe that Jesus is risen?


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

John 8:1-11 The Woman Caught in Adultery (5th Sunday of Lent, March 13, 2016)

Gospel:

Jesus went to the Mount of Olives.

But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them. Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle. They said to him, “Teacher, this woman was caught in the very act of committing adultery. Now in the law, Moses commanded us to stone such women. So what do you say?” They said this to test him, so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with his finger. But when they continued asking him, he straightened up and said to them, “Let the one among you who is without sin be the first to throw a stone at her.” Again he bent down and wrote on the ground. And in response, they went away one by one, beginning with the elders. So he was left alone with the woman before him. Then Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?” She replied, “No one, sir.” Then Jesus said, “Neither do I condemn you. Go, and from now on do not sin any more.”

Gospel Trivia:

This is the only passage where Jesus writes.  What did he write?

Biblical scholars speculate that it could be:

- a reference to a passage in Jeremiah 17:13: "Those who turn away from God shall be written on the earth (referring to dry parched earth, away from springs of water)",

or

- a show of disinterest (as when one is doodling),

or

- maybe, Jesus was writing the names of the people who also had an affair with that woman.

The latter is probable because in Jewish law, the first stone meant to kill a person guilty of a major crime is cast by the first hand witnesses.  The implication, therefore, is if you are a witness, how did you happen to be a witness?  And if you are a witness, how can you be without guilt?  The witness must have known of the reputation of the woman, and he might have been snooping.

But Jesus' message is something more powerful than not judging others, but the importance of change; and that conversion can happen when there is someone who will accept a guilty person regardless of his/her wrongdoing.  

That’s the way it is in business, or parenting, or in our spiritual life.  It is the boss who did not fire you after you committed the biggest blunder in your life who changed you.  Your parents who loved you even though you came home one early morning after your car figured in an accident.  Your teacher who did not give up on you, the friend who did not abandon you, and so on.  These are the people who changed us.

In the unforgettable words of St. Augustine: "At the end, only two are left: the miserable woman and Mercy."

Reference:
- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), pp. 110-112.
- Various lecture notes from Masteral course in Maryhill School of Theology.

Luke 15:1-3, 11-32 The Prodigal Son (4th Sunday of Lent, March 6, 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 Jesus addressed this parable: “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:

The following gospel trivia will reveal the truly profound meaning of this familiar gospel passage:

- The audience of Jesus when he told this parable were two opposing kind of audiences: the sinner and tax collectors (who were considered the worst kind of sinners), and the Pharisees and scribes (who were generally considered the pure, the clean, and the saved because they followed the laws to the letter). 

- 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. 

- Finally, Jesus implies that the elder son was like the Pharisees who were more concerned about the legal obligations of the son to the father. The Pharisees believe that the way to the Father is through following a set of laws.

Making up for your sins is not a requirement before the Father embraces you.  Just come back. This is not to disparage good works, for indeed they are pleasing to God and completes our transformation; so long as one does not treat them as God’s prerequisites and conditions. 

References:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 238-240.

Luke 13:1-9 (3rd Sunday of Lent, February 28, 2016)

Gospel:

Some people told Jesus about the Galileans whose blood Pilate had mingled with the blood of their sacrifices. Jesus said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means! But I tell you, if you do not repent, you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them— do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!” 

And he told them this parable: “There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. So cut it down. Why should it exhaust the soil?’ He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.’”

Gospel Trivia:

There are two different but related accounts in this Sunday's gospel -- first, the two incidents related to the death of some Galileans and another involving "eighteen people"; the second is the parable of the fig tree.

On the first:

- the Galileans were likely political rebels that were squashed by Pilate; the eighteen people were probably workers who figured in an accident while constructing a water tower;

- in both incidents, the victims were the poor and politically oppressed, and Jesus was telling his audience (who were also poor and politically oppressed) that conversion is required from everyone, including those who are victims of oppression.

- secondly, Jesus was going against the concept of retribution -- a common notion at that time (and even today), that misfortunes were God's retribution for one's bad behavior.

On the parable of the fig tree:

- the fig tree, like the vine, was also used as symbolizing Israel;

- the fruitfulness of the fig tree symbolizes the people of Israel who have not converted and the time to act is now;

- there is an urgency, a deadline to do so, as reflected in the caretaker's plea to give him a year; note also that fertilizing a fig tree is not usually done, which suggests an extraordinary measure was being resorted to.

Jesus came to preach not a life based on rules and laws, but a life based on conversion towards love of God through neighbor.

Reference:
- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 195-197.

Luke 9:28-36 - The Transfiguration (2nd Sunday of Lent, February 21, 2016)

Gospel:

Jesus took Peter, John, and James and went up the mountain to pray. While he was praying, his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.” But he did not know what he was saying. While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. Then from the cloud came a voice that said, “This is my chosen Son; listen to him.” After the voice had spoken, Jesus was found alone. They fell silent and did not at that time tell anyone what they had seen.

Gospel Trivia:

The following "trivia" will make us better appreciate the significance of this account:

- this gospel passage comes right after Jesus advises his disciples that "anyone who wishes to follow him must deny himself and take up his cross daily."  Luke wanted to reassure his readers that discipleship leads to eventually to the glorification of Jesus.

- the presence of Moses and Elijah is a reassurance that Jesus mission is in accord with the teachings of the Mosaic Law and the pronouncements of the prophets; incidentally both Moses and Elijah were rejected by their people.

- the voice from the cloud referring to Jesus as the "chosen Son" means that he is not only the Messiah in the militaristic sense, but for a salvation with a divine purpose.

This gospel account, together with the passage immediately preceding it, presents Jesus' paschal mystery -- that is, his pass-over journey, referring to his passion, death and resurrection.  This is the God we believe in -- a crucified God who overcomes death itself.

(The transfiguration is also in the other synoptic gospels -- you can click and read the Gospel trivia on Matthew's and Mark's version).

Reference:
- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 341-343.


- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990).

Luke 4:1-13 (1st Sunday of Lent, February 14, 2016)

Gospel:

Filled with the Holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert for forty days, to be tempted by the devil. He ate nothing during those days, and when they were over he was hungry. The devil said to him, “If you are the Son of God, command this stone to become bread.” Jesus answered him, “It is written, One does not live on bread alone.” 

Then he took him up and showed him all the kingdoms of the world in a single instant. The devil said to him, “I shall give to you all this power and glory; for it has been handed over to me, and I may give it to whomever I wish. All this will be yours, if you worship me.” Jesus said to him in reply, “It is written: You shall worship the Lord, your God, and him alone shall you serve.”

Then he led him to Jerusalem, made him stand on the parapet of the temple, and said to him, “If you are the Son of God, throw yourself down from here, for it is written: He will command his angels concerning you, to guard you, and: With their hands they will support you, lest you dash your foot against a stone.” Jesus said to him in reply, “It also says, You shall not put the Lord, your God, to the test.” 

When the devil had finished every temptation, he departed from him for a time.

Gospel Trivia:

The temptation of Jesus also appears in the gospels of Mark and Matthew (but not in the gospel of John).  You can read the Gospel Trivia for Mark here and for Matthew here. 

Each gospel writer has a different intention for his version, which is why each version is different.  What makes Luke's different?

- Only Luke emphasizes that Jesus was "filled with the Holy Spirit".  Also, in Luke, the Holy Spirit accompanies Jesus through the desert, and not just prompts Jesus to go there.  For Luke, it is as Son of God filled the Holy Spirit that Jesus begins his public ministry.

- Secondly, in Luke, the sequence of the second and third temptation is reversed compared to that of Matthew's version.  (Mark does not enumerate the temptations).  Luke's third temptation refers to Jesus in a temple in Jerusalem. For Luke, Jerusalem is where the strongest temptation happens.  Indeed, Jesus' conviction as a criminal will happen in Jerusalem.

The Holy Spirit accompanies us and enables us to confront the temptation towards glorifying self, accumulating wealth, and compromising principles.

Other Trivia:

- The "forty days and nights" is likely not to be taken literally; "forty" is used to refer to a "long time" and connects Jesus to the forty years of Israel's journey in the desert, to the fasting of Moses on Sinai and of Elijah on Horeb.  (By the way, these are the only three people recorded in the Bible as having done a forty day fast).

Reference:
- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p.300-301.

Luke 5:1-11 - The Call of the Disciples (5th Sunday in Ordinary Time, February 7, 2015)

Gospel:

While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.” When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that the boats were in danger of sinking. When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” When they brought their boats to the shore, they left everything and followed him.  

Gospel Trivia:

This passage is about the call of the first disciples and their immediate response to that call.  The following gospel trivia will reveal the more profound message of this gospel:

- For the Jews, water and the sea were the habitation of Satan and forces opposed to God; the lowering of the nets and the bountiful catch symbolize the extraordinary success of Jesus' and the disciples' mission.

- Note that the disciples were inspired to join Jesus after seeing his miraculous work; at the same time, there is Simon's feeling of unworthiness.  The manifestation of God's power brings both admiration and unworthiness

- Finally, note that Luke's version says "you will be catching men" instead of "you will be fishers of men".  This is a subtle nuance, but Luke focuses on the mission of catching instead of the disciples as fishers of men.

Every disciple is a missionary, and the mission of converting humanity to a life of faith, love and forgiveness will meet a resounding success.


Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 312-314.