Mark 1:21-28 - 4th Sunday of Ordinary Time (February 1, 2015)

Gospel:

Then they came to Capernaum, and on the sabbath Jesus entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes.  In their synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth?Have you come to destroy us? I know who you are—the Holy One of God!”

Jesus rebuked him and said, “Quiet! Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him.

All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.”

His fame spread everywhere throughout the whole region of Galilee.

Gospel Trivia:

This passage marks the beginning of the ministry of Jesus.  He has just called his first disciples (the gospel last Sunday), and now begins to preach.  Mark introduces this phase by establishing the authority of Jesus:

- First, the crowd is astonished by his preaching.  A synagogue service usually consists of prayers, a reading from the Hebrew bible (or what we now refer to as the Old Testament), and a commentary.  These are usually performed by the learned members of the community or by visitors known to be Scripture experts.  Jesus was likely invited to read and preach because his reputation preceded him.

(This also implies that Jesus was well educated and knew how to read and write -- skills that were possessed by less than 5% of the Jews at that time).

- Jesus had the power to heal and over "unclean spirits."  Illnesses, especially mental illness, were generally attributed to the influence of or possession by demonic spirits (used interchangeably with "unclean spirits" by Mark).  Note also how Mark contrasts the violence and convulsion of the unclean spirits with the gentle authority of Jesus.

This battle between the spirit of Jesus and the unclean spirit continues in the life of the disciple up to today.

Jesus' authority is therefore well established by Mark as he begin his ministry.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 18-19.

- Wilfred Harrington, OP, Mark (Delaware: Michael Glazier, Inc., 1979), pp. 15-18. 

Mark 1:14-20 - 3rd Sunday in Ordinary Time (January 25, 2015)

Gospel:

After John had been arrested, Jesus came to Galilee proclaiming the gospel of God: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” 

As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, “Come after me, and I will make you fishers of men.” Then they abandoned their nets and followed him. He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.  Then they came to Capernaum, and on the sabbath he entered the synagogue and taught.

Gospel Trivia:

The significance of this passage lies in understanding a little Greek:

- The Greek word translated to "come after me" or, in some translation, "come follow me" is the term used for converting a disciple to a certain thinking or lifestyle.  Thus, this call is not just to follow Jesus towards a destination, but to follow his teachings and way of life as a disciple would follow a rabbi.

- The Greek phrase translated to "I will make you" implies a slow and protracted process -- a real training program.

- "Fishers of men" is not just a play of words but traces its origin to the Old Testament, where God is the fisher of men.  It is God who gathers humanity back to him.  Jesus teaches that this can be done through repentance, conversion, love and forgiveness.

This is Mark's message: a disciple's response is immediate and total and the role of the disciple is to "gather up" humanity to Jesus.  Secondly, he/she who is chosen goes through "long-term training," suggesting that the disciples adopts the teachings as a way of life.

Reference:

*Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 15-16.

Mark 10:13-16 - Feast of the Sto. Nino (January 18, 2015)

For a background on this painting by Joey Velasco, click here:

Gospel:

People were bringing their little children to Jesus that he might touch them, but the disciples rebuked them. When Jesus saw this he became indignant and said to them: “Let the children come to me. Do not prevent them, for the Kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept

the kingdom of God like a child will not enter it.” 

Then he embraced the children and blessed them, placing his hands on them.

Gospel Trivia:

I consider this passage as one of my personal favorites, not for its reference to the feast of Sto. Nino, but because of its powerful message if we accurately understand how "children" were perceived during biblical times.

"Children" - Children played a mixed role in Jewish as well as Greek-Roman tradition. (Biblical times were a mix of Jewish culture with influence from Greek and Roman.)  Among the Jews, children were regarded as a divine gift, a source of great joy, and sign of God's blessings.  But children were also considered as "ignorant, capricious and in need of strict discipline." (Take note: ignorant, not innocent.)

The Greek-Roman culture looked at children as loved by parents and considered indispensable by the state for economic, cultural and military purposes.  At the same time they were also viewed as "fundamentally deficient, not yet human in the full sense, and mentally deficient who spoke nonsense."*

Why then would Jesus use children as an analogy to communicate greatness in the kingdom?  To show that it is precisely the helplessness of humble children (not their innocence or "cuteness" which are often the misinterpretations of this passage) that is the prerequisite in experiencing the Kingdom of God.  Adults often lean on their own skills and capability.  But a helpless child, totally dependent on others, will always see God's power, plan and providence in all things.

It is for this reason that I chose Joey Velasco's painting of "Hapag ng Pag-asa" (Table of Hope), which depicts Jesus's last supper with streetchildren, as a more appropriate image for the Feast of Sto. Nino.

Mark's message of "whoever does not accept the Kingdom of God like a child will not enter it" means that we acknowledge it as completely underserved and without merits.  God reaching out to us by becoming human like one of us is God's initiative done out of love.  The Pharisees thought otherwise; they believed that the kingdom can be earned through their pious works and obedience of the laws.  Not so, says Jesus.

During this visit of Pope Francis, it would be worthwhile to reflect on His Holiness' emphasis on the role of the poor in understanding the message of Jesus.  We receive the Kingdom of God like the poor -- as God's grace -- and the rich should dispel any notion that donations or good works could ever merit it.

References:

* Judith M. Gundry-Volf, "The Least and the Greatest: Children in the New Testament", in The Child in Christian Thought, ed. Bunge (Michigan/Cambridge: William B. Eerdmans Publishing Company, 2001), 34-36.

**Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 191-192.

*Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 77-79.

Mark 1:7-11 - The Baptism of Jesus (January 11, 2015)

Gospel:

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

It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John. On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him. And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.”

Gospel Trivia:

When Jesus was baptized, did the heavens actually open? Did a dove appear, and was a voice heard from the heavens?  Most likely not.

Mark was using a literary device to convey the significance of Jesus and the mission he was about to carry out.  This is NOT to say that Jesus' baptism did not happen.  That is an uncontroverted historical fact, if only due to it being recorded and accepted by early Christians.   That John would baptize Jesus would have been embarrassing if not incomprehensible because, in baptism, the superior baptizes the inferior.

The opening of the heavens, together with the vision of the Spirit and voice from heavens are standard features of apocalyptic literature:

- the opening of heavens, or "the heavens being torn open", symbolizes the connection and communication between God and humanity;

- the Spirit descending like a dove is reminiscent of the Spirit hovering over primeval chaos in Genesis; note that the accurate translation is the "spirit descends like a dove descends", i.e. slowly descending and hovering;

- the voice which says, "You are my beloved Son, with you I am well pleased," connotes Psalm 2:7 ("You are my son, today I have begotten you") and Isaiah 42:1 ("My chosen one, in whom my soul delights").

Through this gospel passage, Mark conveys that Jesus is the beloved and specially anointed one of God and that his mission to proclaim the Kingdom of God has the seal of God's approval and blessing.


Reference:


*Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 8-9.

Matthew 2:1-12 - The Epiphany of the Lord (January 4, 2015)

Gospel:

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

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

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

Gospel Trivia:

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

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

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

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

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

Pope Francis mirrors the message in a recent homily: 

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

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

Other trivia:

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

-------------

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

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


*** Guillemette, 122.

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

Gospel:

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

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

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

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

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

Gospel Trivia:

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

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

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

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

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

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

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

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


Reference:


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

Some Historical Info on Christmas Day: Supplementary Post

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

Luke is quite specific about the circumstances surrounding Jesus birth:

1. When was Jesus born? 

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


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

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

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

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


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

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

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


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

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


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

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

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

Gospel:

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

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

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

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

Gospel Trivia:

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

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

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

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

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

We should also note the following:

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

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

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

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

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

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

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

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


References:


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

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

Gospel:

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

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

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

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

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

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

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

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

Gospel Trivia:

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


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

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

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

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

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

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

Reference:

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

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

Gospel:

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

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

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

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

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

Gospel Trivia:

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

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

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

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

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

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


Reference:


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

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

Gospel:

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

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

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

Gospel Trivia:

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

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

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

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

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

Reference:

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

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

Gospel:

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

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

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

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

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

Gospel Trivia:

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

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

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

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

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

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

Reference:

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

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

Gospel:

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

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

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

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

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

Gospel Trivia:

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

In understanding this parable, we should note the following:

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

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

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

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

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

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

Gospel:

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

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

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

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

Gospel Trivia:

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

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

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

- The above were what caused Jesus anger because:

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

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

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

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

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

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

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

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

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


Reference:

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

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

Gospel:

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

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

Gospel Trivia:

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

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

What happened in the Resurrection?

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

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

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

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


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

Heaven

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

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

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

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

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

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

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

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

Hell

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

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

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

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

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

Purgatory

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

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

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

This doctrine was intended to achieve two things:

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

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

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

Gospel:

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

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

Gospel Trivia:

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

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

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

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

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

Reference:

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



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

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

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

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

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

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