John 10:11-18 - Good Shepherd Sunday (April 26, 2015)

Gospel:

Jesus said: “I am the good shepherd. A good shepherd lays down his life for the sheep. A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. This is because he works for pay and has no concern for the sheep. I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep. I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father.”

Gospel Trivia:

"I am the good shepherd."  Much can be said about the meaning of these five words uttered by Jesus.

From the Old Testament, God has constantly revealed himself as the shepherd of his people:

- Psalm 23 acknowledges God as the shepherd: "The Lord is my shepherd."

- Moses became a shepherd in Midian during his self-exile from Egypt.  This was his preparation for the great task of leading his flock from slavery, through the great pastoral saga of the Israelites through the desert, and reaching the promised land where the sheep can be fed and nurtured.

- the unworthy kings of Israel were referred to by the prophets as the bad shepherds, in contrast to David who "shall feed the sheep and be their shepherds" (Ezekiel 34:23).

In the New Testament, Jesus declares himself as the good shepherd:

- the word "good" in the "good shepherd" comes from the Greek word "kalos" which refers to a person who performs his job well, as in the "good doctor."

- "I am" is a self proclamation of Jesus and his declaration that he assumes the entire responsibility for the flock of God.  It is a divine promise: yesterday, today and tomorrow, Jesus will be at our side as the good shepherd.



Reference:


- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), 138-142.

Luke 24:35-48 - Third Sunday of Easter (April 19, 2015)

 Gospel:

The two disciples recounted what had taken place on the way, and how Jesus was made known to them in the breaking of bread. 

While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.” But they were startled and terrified and thought that they were seeing a ghost. Then he said to them, “Why are you troubled? And why do questions arise in your hearts? Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.” And as he said this, he showed them his hands and his feet. While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?” They gave him a piece of baked fish; he took it and ate it in front of them. 

He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” Then he opened their minds to understand the Scriptures. And he said to them, “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.”

Gospel Trivia:

The significance of this gospel passage is reflected in the following notes:

- The encounter is between Jesus and ordinary disciples, and not with the Eleven apostles.  From the story, it appears that these disciples have given up on Jesus -- they thought he was the Messiah, but since nothing happened after his crucifixion, it now seems they should continue waiting for someone else.  They were now walking AWAY, but note that after the encounter with Jesus, they travelled BACK to Jerusalem.

- The crucifixion is such a despicable way to die.  Imagine your hoped-to-be leader and messiah being sent to die in the electric chair; death by crucifixion is a lot more ignoble than that.  Jesus relates the crucifixion with the Old Testament themes of the Suffering Servant and the rejected prophet.  Suddenly, it makes sense to them: that the messiah is not one that will liberate them militarily but a more profound redeemer of humanity.

- The storyline follows the eucharistic liturgy: Jesus explains the crucifixion in the context of Scriptures (Liturgy of the Word), and then breaks bread with them (Liturgy of the Eucharist). 

- Finally, note that after the disciples finally realized who the stranger is, Jesus vanishes from them.

The gospel passage reassures the early Christian communities (and we today) that Jesus will continue to be present, but no longer in a physical way.  One encounters him, in faith, most especially in the Eucharist: in the scriptures and in the breaking of the bread.


Other Trivia:

- The Emmaus story is found only in the gospel of Luke, and is consistent with themes that are important for this evangelist such as sharing a meal and extending hospitality to strangers.

- Where exactly is Emmaus?  See area in map marked RED.

Sources:

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 394-395

- Raymond E. Brown et al (eds), The New Jerome Biblical 

Commentary (New Jersey: Prentice Hall, 1990), 721.

John 20:19-31 - Second Sunday of Easter (April 12, 2015)

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 notes may help appreciate the impact of this message to the early Christian communities:

- Among the four gospels, the one by John was the last to be written, estimated to be between 90-110 AD.  Note that the gospels were written for evangelization, and John's was written for Jewish Christians (i.e. those who converted from Judaism), 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 by juxtaposing the following passages:

a. John 20:8 - John arrives at the tomb and sees and believes.

b. John 20:20 - Jesus shows himself to the disciples and they see and believe.

c. John 20:27 - Jesus shows himself to Thomas, and he sees and believes.

Finally, Jesus says: "Blessed are those who have NOT seen and have believed." (John 20:29)

- 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.  

Of all the titles given to Jesus (Rabbi, Messiah, Prophet, King of Israel, Son of God, etc.), this is the most sublime because it uses the very language by which Israel addressed Yahweh.*

John emphasizes that our faith, yours and mine, are stronger than those of the disciples as we have come to believe through the power of the Spirit and the presence of Jesus through His Church.

Other Trivia: 

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

Source:


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

What Happened in the Resurrection? (Easter Sunday, April 5, 2015

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, Jesus presence by what you would do next for that person.

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

My Personal Reflection on the Meaning of Good Friday (April 3, 2015)

(This is the author's reflection on the 7th Last Word in the St. James' Parish church in the Holy Week of 2001).


I received one of those calls in the middle of the night.  At two thirty in the morning, my mother’s voice was calm when she said: "Our house is on fire and it is almost totally burned down."  The tone of her voice at least told me that my dad and my brother were safe; it also meant that it was too late to do anything.

We arrived there half an hour later amidst the sirens of the fire trucks and the whirring sound of their water pumps.  There were still the yellow flames gutting down our parents’ home of 30 years.  If you have ever been in a fire, then you know that what you do is to just watch helplessly until the last burning coal is doused by water, and then the firemen and neighbors all go away.

Daylight arrived, and we went inside what used to be our home, but all you could see was black.

As in most major tragic episodes in one’s life, it took a few hours before things sank in.  I remember thinking: I am sure the Lord must have made a mistake, or some guardian angel was sleeping on the job.  My parents were 73 years old, and God could not possibly be asking them to start all over again and build a new home.  My parents are good people, very active in Church work, and prayerful. My wife and I also had our fair share of serving our parish.  We both left our corporate jobs a year ago to take full time study and attend to our Church apostolate, so I stood quite justified when I felt both indignant and puzzled.

Naisip ko: Ang lupit naman ng Panginoon.

In Luke's gospel, Jesus’ very last words were: “Father, into your hands, I commit my spirit.”

Specifically, Luke tells us that Jesus “called out with a loud voice” when He said those words.  So it must have sounded like this: FATHER, INTO YOUR HANDS, I COMMIT MY SPIRIT!  

This is unusual because a crucified man dies of slow exhaustion before lapsing into unconsciousness.  Thus, these were not words of resignation, like the calm at the end of a storm.   Instead, these were words of affirmation, a decision to keep the faith in the Father, despite all suffering and pain, declaring for everyone to hear: “I know I am not alone.  Father, You are with me and I decide now to stay committed to you.”

Such a decision may seem natural for Jesus who had that close relationship with the Father.  But can we ever imagine the test that this relationship went through before this conclusion?

Crucifixion is the worst way to die.  You are hanged naked, you die slowly and it is not uncommon for some victims to last for a few days just hanging there.  That is why they are scourged and beaten, out of sympathy, to weaken their resistance and spare them from a long suffering before death.  There on the cross, when his most trusted friends were nowhere to be found, Jesus must have faced the most testing of temptations: to doubt the fidelity and love of the Father, to give up and decide that He’s had enough, and that this was just too much.

My personal pains and sufferings, though nowhere near that magnitude, evoked a similar feeling.  Sometimes, the Lord just asks too much.  We see many people suffer without justifiable reasons, and we encounter victims of tragic events?

We ask “Why does God allow this to happen?”  Jurgen Moltmann says that that question is the question of an observer, not a sufferer.  Instead, the sufferer hurls the question: “Where is God?”  Nasaan Siya?  At kung nandiyan Siya, bakit nanunuod lamang Siya?

I found an answer to that question when I came across this passage from the novel titled “Night”, by Eli Wiesel, a survivor of a Nazi concentration camp.

Here is that passage, based on the author’s first hand experience:

“The SS hanged two Jewish men and a youth in front of the whole camp.  The two men died quickly, but the death throes of the youth [since he was not heavy enough] lasted for one half hour.  “Where is God?  Where is he?” someone asked behind me.  As the youth still hung in torment in the noose after a long time, I heard the man call again, “Where is God now?”  And I heard a voice within myself answer, “Where is he?  He is here, he is hanging there on the gallows…”

There lies the powerful lesson of the cross.  I believe Jesus died on a cross to tell us in no uncertain way that He knows exactly what human pain is.  He’s been there, done that.  He is not an observer, but feels for us when we are in pain and are suffering.  He does not stand apathetic nor watch from a distance, but the cross shows that He is involved with us, is near us, and empathizes with us.  He wants to let us know that wherever and whenever we suffer, there is the privileged place where He could be found.

And His very last words tell us that it is precisely through our most difficult and tragic moments, when the Father seems absent, that we should cling to His promise that we are never alone, that He is with us… silent, but keeping vigil.

And just when you are ready to say you’ve had enough, Jesus tells us to do what He did: to stay committed to the Father.

We commonly look at the Cross as the dark side of Jesus life and the Resurrection as the glorious side.  I don’t think so.  The cross is the worst of human stuff, but Jesus our God is part of it.  It tells me that our God is not a distant God but one who works and moves with me as I go through the trials, pains, and sufferings in my life.  It tells me that when I cry, Jesus cries too.

And when we are in pain, somehow Jesus feels that too: from the pain that comes from a hurtful word that wounds our ego or breaks our heart, or the pain of failure when something was almost a success, to the pain of being told that the person you loved most has cancer, or is into drugs, or wants a separation, all the way to the pain of senseless suffering when a child at the prime of her life dies in a car accident, or the pain of poverty of the family who has no hope in the world of ever being able to make ends meet, or sim-ply the pain of an old man or woman, alone, in an old age home.

What is your cross? A problem child or an absentee parent, a very broken home, a sickness, a physical handicap, a deep financial crisis, an addiction, or the pain of a lonely and broken heart.  If you are feeling that God is absent and has abandoned you in your walk with him, I invite you to remember his feet nailed on the cross.  And when you are feeling cold and desperate and lonely, I invite you to remember his arms hanging on the cross.  Know that Jesus knows exactly how you feel.  Take on the attitude of Jesus on the cross: Father, into your hands I commit my spirit.  And if we do, then we will also resurrect through our pain and suffering.

Mark 15:1-39 - Palm Sunday (March 29, 2015)

Gospel:

As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate. Pilate questioned him, “Are you the king of the Jews?” He said to him in reply, “You say so.” The chief priests accused him of many things. Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.” Jesus gave him no further answer, so that Pilate was amazed. 

Now on the occasion of the feast he used to release to them one prisoner whom they requested. A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion. The crowd came forward and began to ask him to do for them as he was accustomed. Pilate answered, “Do you want me to release to you the king of the Jews?” For he knew that it was out of envy that the chief priests had handed him over. But the chief priests stirred up the crowd to have him release Barabbas for them instead. Pilate again said to them in reply, “Then what do you want me to do with the man you call the king of the Jews?” They shouted again, “Crucify him.” Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.” So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified. 

The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort. They clothed him in purple and, weaving a crown of thorns, placed it on him. They began to salute him with, “Hail, King of the Jews!” and kept striking his head with a reed and spitting upon him. They knelt before him in homage. And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him. 

They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. 

They brought him to the place of Golgotha —which is translated Place of the Skull—. They gave him wine drugged with myrrh, but he did not take it. Then they crucified him and divided his garments by casting lots for them to see what each should take. It was nine o’clock in the morning when they crucified him. The inscription of the charge against him read, “The King of the Jews.” With him they crucified two revolutionaries, one on his right and one on his left. Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days, save yourself by coming down from the cross.” Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him. At noon darkness came over the whole land until three in the afternoon. And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?”which is translated, “My God, my God, why have you forsaken me?” Some of the bystanders who heard it said, “Look, he is calling Elijah.” One of them ran, soaked a sponge with wine, put it on a reed and gave it to him to drink saying, “Wait, let us see if Elijah comes to take him down.” Jesus gave a loud cry and breathed his last. 

The veil of the sanctuary was torn in two from top to bottom. When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!”


Gospel Trivia:

Mark's Gospel of the Passion of Jesus Christ provides the following significant points:

1. Mark recounts two trials of Jesus: the first was held in front of the Sanhedrin (included in the verses that precede today's gospel); and the second is before Pilate.

The first is a Jewish trial for which Jesus was accused and condemned of blasphemy (for which death by stoning is the prescribed punishment).  The second is a Roman trial for which Jesus was condemned of rebellion (for claiming to be the king of the Jews) for which crucifixion is the prescribed punishment.

In both trials, the chief priests, elders and scribes play a major part.  In both scenes, Jesus was silent.

2. Simon of Cyrene meets Jesus for the first time, and carries his cross.  Mark presents him as representing future disciples who also must "take their cross" if they wish to follow Jesus.

3. Mark presents Jesus' kingship as an act of humility.  The "preparation" for his enthronement as king takes place when he is scourged, given a makeshift crown of thorns, and spat and insulted by soldiers.  The "coronation" takes place in the crucifixion.  Crucifixion is the worst way to die!  It's purpose is to shame the criminal as they are hanged naked on a hill (such as Golgothat) for everyone to see them.

Jesus refuses to take the "wine drugged with myrrh" which is usually provided to ease the pain, so that he is unclouded and willingly accepts his death.

4. Jesus passion started with a prayer in the garden of Gethsemane where he prayed "Abba, Father, all things are possible to you.  Take this cup aware from me, but not what I will but what you will."

It ends with a prayer at the cross, "My God, my God, why have you forsaken me."


Jesus goes through his passion not as God, but as truly and deeply human -- someone who has complete faith in the Father to a point of desperation and doubt, until he addresses God not anymore as "Abba" but as "My God."

5. The veil is torn.  The veil separates the sanctuary from the rest of the temple; it is the place where only the high priest can enter.  Jesus' death breaks this barrier between the holy of holies and the rest of humanity.  God now dwells among his people.  He is no longer the God up there but, through the God-Man Jesus, is now God-with-us.

Reference:

- Wilfrid Harrington, OP, Mark (Manila: St. Paul's Publications, 1988), pp. 232-239.

John 12:20-33 - 5th Sunday of Lent (March 22, 2015)

Gospel:

Some Greeks who had come to worship at the Passover Feast came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.” Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, “The hour has come for the Son of Man to be glorified. Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.

“I am troubled now. Yet what should I say, ‘Father, save me from this hour’? But it was for this purpose that I came to this hour. Father, glorify your name.” Then a voice came from heaven, “I have glorified it and will glorify it again.” The crowd there heard it and said it was thunder; but others said, “An angel has spoken to him.” Jesus answered and said, “This voice did not come for my sake but for yours. Now is the time of judgment on this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw everyone to myself.” He said this indicating the kind of death he would die.


Gospel Trivia:

The presence of Greeks provide the significance in this Gospel passage.  Greeks are non-Jews and are considered pagans.  It was also common during biblical times for anyone who was a non-Jew to be called a "Greek" whether or not he or she was of the Greek race.

Interestingly, the names Philip and Andrew are also Greek names and perhaps the Greeks approached them to be introduced to Jesus, thinking that someone who has some affinity can assist them in seeking an audience with Jesus.

When Jesus was advised that there were Greeks who wanted to see him, he replies: "The hour has come for the Son of Man to be glorified."

Throughout his gospel, John often refers to Jesus as the "savior of the world" or the "light of the world", and not of the Jews alone.  Thus, John uses the desire of non-Jews to see him as the signal that the "hour" has come.

The "hour" refers to the sacrificial death of Jesus.  As usual in John, the glory of Jesus is associated with the cross.  This paradox is reflected in the symbol of the wheat dying in order to bear fruit.  The wheat symbol is also very closely related to Jesus as the "bread of life."

The phrase "hates his life" does not exactly mean a strong dislike for one's life.  When used in juxtaposition with the word for "love," the use of the Jewish word for "hate" actually means to "love less."  

Thus, the message: a Christian disciples loves his/her life less than the life of others; we are glorified when we live our lives for others.

Reference:

- Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), pp. 160-168.

John 3:14-21 - For God So Loved the World (4th Sunday of Lent, March 15, 2015)

Gospel:

Jesus said to Nicodemus: “Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.”

For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him.

Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. For everyone who
does wicked things hates the light and does not come toward the light, so that his works might not be exposed. But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

Gospel Trivia:

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

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

It means:

1. God takes the initiative in loving us
2. His purpose is not to judge or condemn but to lead us to eternal life.

3. His love is for the world, which refers to all of humanity. It also implies that the world is good, but humanity can choose evil based on freedom.

The "world" refers to all that there is, especially humanity, God's crowning glory of creation.  Thus, John 3:16 can be paraphrased to mean: God loves humanity so much that God gives everything that God has (his Son Jesus).  

The "lifting up of the Son of Man" mentioned in the gospel passage refers to the "continuous" upward motion of the cross being lifted up (Jesus' death), his Resurrection, and Ascension.  

The love of God involves the giving of everything (Jesus himself) which overcomes death, and reunites us with the Father.

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

Reference:

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

John 2:13-25 - The Cleansing of the Temple (3rd Sunday of Lent, March 8, 2015)

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. 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 answered and 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.

While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. But Jesus would not trust himself to them because he knew them all, and did not need anyone to testify about human nature. He himself understood it well.

Gospel Trivia:

This incident narrated by John is also found in the gospels of Matthew, Mark and Luke.  Curiously, John records this incident at the BEGINNING of Jesus' ministry, but the other three evangelists record it as happening towards the END, specifically at the beginning of passion week.

Biblical scholars are divided on which version is more accurate.  We will not settle that argument here.  This blog will deal with the significance of the incident whether it happened in the beginning or at the end.

The incident likely happened on the outside courtyard of (not inside) the temple, where Gentiles (or non Jews) were allowed to roam.  Still, a certain decorum is required by everyone.

Jesus was upset, no, angry, with what he saw: a trading area where sacrifices to be offered -- sheep if you were rich, pigeons if you were poor -- were being cornered by the temple priests and their relatives.  Each sacrificial animal had to be vetted and the temple authorities would do that; for a fee of course.  It had to be purchased with temple money, so everyone had to exchange their local currency through money changers, which were also cornered by the "authorities." 

Jesus was so angry, he formed a whip and used it to clear the temple.  He was angry because of the corruption surrounding the ritualistic requirements of Judaism.  Moreover, Jesus was upset that the key messages of the Kingdom of God (namely, love, forgiveness and fullness of life) have evolved into cultic and ritualistic interpretations.

Another Trivia:

Did Jesus use violence against the people when he whipped those in the temple?  Scholars clarify that the more accurate translation of the verse:

"He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen..."

is


"He made a whip out of cords and drove all the animals out of the temple area, namely the sheep and oxen."

Reference:


- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), pp. 41-50.

Mark 9:2-10 - Jesus Transfiguration (2nd Sunday of Lent, March 1, 2015)

Gospel:

Jesus took Peter, James, and John and led them up a high mountain, apart by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus.

Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.” He hardly knew what to say for they were so terrified. Then a cloud came, casting a shadow over them. From the cloud came a voice, “This is my beloved Son. Listen to him.”

Suddenly, looking around, they no longer saw anyone but Jesus alone with them.

As they were coming down from the mountain, he charged them not to relate what they had seen to anyone except when the Son of Man had risen from the dead.  So they kept the matter to themselves, questioning what “rising from the dead” meant.

Gospel Trivia:

(This account is also recorded by Matthew, but with a different intended message.  If you would like to compare, click here.)

This is a fantastic scene: Jesus and his core group of Peter, James and John goes up a mountain, his clothes become dazzling white, Moses and Elijah (two of the most prominent figures in the Old Testament) appear, a cloud casts a shadow, and a voice from heaven is heard. Then all of these disappear, and Jesus is alone again.

What does this all mean?

The mountain is used in several places in the bible as the venue where humanity encounters God. Jesus’ garments become “dazzling white” anticipates the major transformation of the world in the “end times.” Moses and Elijah are what the Jews consider as “end-times” figures. The cloud and the voice reflect God’s overwhelming presence. We are not talking here of an “end of the world” scenario, but a time when God’s Reign becomes fully present in all its excellence.

But the key in interpreting this passage lies in Mark 9:10 which says, “As they were coming down the mountain, Jesus charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.”

Jesus did not want his core group of disciples to associate his presence with the glory and magnificence they had just witnessed, but ALSO with the passion and suffering that he had to eventually undergo.  This is in line with Mark’s larger message of Jesus’ death/resurrection and the Christian vocation. 

This is the Christian vocation: we undergo our own passion and suffering, but we keep our eyes on the prize.

God allows us to have mountain-top experiences: a job promotion, a “divine intervention” on a special prayer request, and other such events that simply stir us to declare “ang galing talaga ni Lord!”

But Christian life is not just mountain-top experiences. In many cases, if not most, life is filled with life in the valley: a relationship torn by a deep hurt, a career gone awry, a financial burden made heavier, or a sickness that could not have come at a worse time.

Mountain-top experiences help us when we are in the valley. We don’t cling to the mountain top; that would be like what Peter wanted to do, which is to build tents.  Instead, we bring those experiences to remind us that God is in control, in the mountain-top and in the valley.

Above co-authored with Sonny Santiago sometime in 2011 as part of a teaching exercise for the Singles Apostolate of the St. James Renewal Movement.

Reference:


- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 11-13.

Mark 1:12-15 - Jesus Temptation in the Desert (1st Sunday of Lent, February 22, 2015)

Gospel:

The Spirit drove Jesus out into the desert, and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him.

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.”

Gospel Trivia:

The gospel account of the temptation of Jesus is found in Matthew, Mark and Luke.  But in Mark's account, there is no mention that Jesus fasted in the desert.  Mark did not forget to mention it, nor did he simply assume that since Jesus was in the desert, he must have not eaten anything.  He excluded it because Mark wished to convey a different message from the other two evangelists.  

Firstly, this account should be regarded as a teaching story instead of a historical story.  This story became a source of inspiration for the early Christians because Mark presents Jesus as the "new Adam".

- The desert is generally regarded as Satan's territory.  Where the first Adam failed the test, Jesus overcomes Satan in his own territory.

- Jesus "was among wild beasts."  This connotes Jesus' friendly co-existence with nature; whereas Adam disrupted the harmonious relationship between humanity and nature.

- There is no fasting by Jesus, instead the angels ministered to him.  This is in contrast to Genesis 3:17 where the angels tell Adam: "Curse is the ground because of you.  In toil you shall eat its yield all the days of your life."

Finally, note that this episode immediately follows the baptism of Jesus.  In the New American Bible translation, it adds the phrase "At once" in the first verse, as in: "At once, the Spirit drove him out into the desert."

The early baptized Christians were to be prepared for their faith to be immediately tested.  But they should not fear because Jesus, their Lord, is the new Adam who restores the relationship between God and humanity.


Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 11-13.

Mark 1:40-45 - A Leper is Cured (6th Sunday in Ordinary Time, February 15, 2015)

Gospel:

A leper came to Jesus and, kneeling down, begged him and said, “If you wish, you can make me clean.” Moved with pity, Jesus stretched out his hand, touched him, and said to him, “I do will it. Be made clean.” The leprosy left him immediately, and he was made clean.

Then, warning him sternly, Jesus dismissed him at once. He said to him, “See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”

The man went away and began to publicize the whole matter. He spread the report everywhere so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.


Gospel Trivia: 

To fully appreciate the powerful message of this gospel, we need to understand how a leper is regarded during biblical times, and the significance of touching a leper.

Leper:

A leper is considered as a sinner being punished by God.  He is considered totally unclean: he cannot enter a house (lest everything inside the house be rendered unclean); he must live alone like an itinerant vagrant; he must wear his clothing torn and his hair disordered and must shout "unclean, unclean" in order to warn others of his presence; he can never enter Jerusalem the holy city; and he cannot participate in any Jewish rituals, except in a special room.  

Jews treated four kinds of people like a "dead person": a blind person, a poor man, one who is childless, and a leper.  (Note that Jesus mingled with all four.)

Touching a Leper:

One must never touch a leper.  And yet, Jesus did and healed him!  He even "stretched out his hand," a reference to Psalm 138:7: "Though I walk in the midst of dangers, you guard my life when my enemies rage.  You stretch out your hand; your right hand saves me."

This miracle is more than just a miracle.  Jesus wanted to dispel the notion that God punishes sinners.  On the contrary, by touching the leper, Jesus showed that God extends his love and protection over them.  Pope Francis exemplifies precisely this message: God has a preferential love for the leper and those who are last, least and lost.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 24-25.

Mark 1:29-39 - Healing of Simon's Mother in Law (5th Sunday in Ordinary Time, February 8, 2015)

Gospel:

On leaving the synagogue Jesus entered the house of Simon and Andrew with James and John. Simon’s mother-in law lay sick with a fever. They immediately told him about her. He approached, grasped her hand, and helped her up. Then the fever left her, and she waited on them.

When it was evening, after sunset, they brought to Jesus all who were ill or possessed by demons. The whole town was gathered at the door. He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.

Rising very early before dawn, he left and went off to a deserted place, where he prayed. Simon and those who were with him pursued him and on finding him said, “Everyone is looking for you.” He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.”

So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.


Gospel Trivia:

Jesus performs another healing miracle, this time he heals Simon's mother in law.  Word quickly gets around and soon, "the whole town was gathered at the door."

What are miracles?  Are these activities that violate the law of nature?  Proofs that Jesus is indeed God?  Or is it simply a sudden fortunate turn of events, as when the rain stops just as the wedding reception began?

The people in biblical times lived in a different world view compare to our world view. People did not think in terms of natural laws (like gravity) and supernatural or divine laws. For them, what we consider as “natural” and “supernatural” were all intertwined; not separated worlds as we tend to think.

In the worldview of the Old and New Testament, God often intervened in earthly events, and at times interrupted things for the events to take another course. This is not extraordinary to them, as we would think. This was simply the way things are.  

For biblical people, the only “natural law” was the faithful love of God for God’s people. They saw God’s love at work in a good rainfall, as well as in a victory in battle, or in healing. They did not look at the universe as a closed system following inflexible laws of physics, but as completely open and responsive to God. To distinguish between natural and supernatural events would have been foreign to their outlook.

Biblical miracles should be understood as:

- saving acts of God which showed God's love for his people, e.g. the Exodus event, a good harvest, and the healing of Simon's mother in law;

- showing God's love especially for the poor and the outcasts (only the centurion's servant and the official's daughter are miracles involving people of position);

- and, definitely, not theatrical sensations to prove Jesus' divinity.

We look at miracles "as remarkable events which believers understand to be signs of God's saving activity and love in the life a nation and people."

But did the miracles really happen?  Did Jesus really make the blind see, the lame walk, etc.?

- Yes, biblical scholars agree that these were not just inventions of biblical writers.  It is certain that Jesus did perform acts that were considered extraordinary. However, it is difficult to know what actually happened.

- What we can establish is the impression produced by the miracle on the eyewitnesses was remarkable enough for it to affect their faith.

- We accept that Jesus did perform miracles, but do not know how exactly each miracle happened.  

There are no purely objective and factual accounts of Jesus' actions, but only accounts interpreted in the light of Jesus who has resurrected.  This experience were reflected upon and written down in the gospels, which were written several decades after Jesus' death and resurrection.

Beside the historical fact of the miracle, the more important part is that Jesus healed and helped the people.

There were other miracle workers at that time.  It should be noted that the Greek god Aesculapius, for example, is credited as having performed about 80 miracles. However, we are certain of this: "there remains an impressive body of material which attributes to Jesus a number of miracles which have no close parallel in the ancient world and which testifies to the amazement and wonder which Jesus provoked on many occasions."  

(By the way, we cannot say that only biblical miracles are authentic, and all else are hoaxes.  I do not think we can limit God's activity only to biblical miracles.)

Do miracles still happen?

Of course!  There are still "remarkable events which we understand to be signs of God's saving activity and love in the life of a nation and people."

Reference:

Herman Hendricks, The Miracle Stories (Manila: St. Paul's Publications, 1987).

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.