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

Gospel:

Jesus began speaking in the synagogue, saying:

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

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

Gospel Trivia:

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

What happened in between?

The answer to this question are in the following verses:

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

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

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

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

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

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

Reference:

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

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

Gospel:

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

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

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

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

Gospel Trivia:

The gospel is divided into two parts:

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

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

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

Reference:

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

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

Gospel:

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

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

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

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

Gospel Trivia:

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

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

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

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

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

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

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

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

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

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

Gospel:

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

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

Gospel Trivia:

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

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

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

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

This demarcation is reflected in the following verses:

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

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

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

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

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

Reference:

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

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

Gospel:

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

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

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

Gospel Trivia:

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

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

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

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

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

Pope Francis mirrors the message in a recent homily: 

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

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

Other trivia:

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

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

*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.

Historical Info on the First Christmas (December 27, 2015)

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 3:10-18 (3rd Sunday of Advent, December 13, 2015)

Gospel:

The crowds asked John the Baptist, “What should we do?” He said to them in reply, “Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise.” Even tax collectors came to be baptized and they said to him, “Teacher, what should we do?” He answered them, “Stop collecting more than what is prescribed.” Soldiers also asked him, “And what is it that we should do?” He told them, “Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.” 

Now the people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” Exhorting them in many other ways, he preached good news to the people.

Gospel Trivia:

"What should we do?"  Note that this is asked three times in this gospel passage.  This suggests that John the Baptist was treated like one of the Old Testament prophets, who were asked this question and responded with a message from Yahweh.  John the Baptist is, however, quick to qualify himself as simply a prelude to Jesus.  

When asked this question, he proposes certain things which requires a major conversion, but pales in comparison with the radical transformation that Jesus would require:

- John prescribes that those who have two cloaks should share one with the person who has none.  In the Sermon on the Mount (Luke 6:29), Jesus requires that "from him who takes away your cloak, do not withhold your coat as well." (The cloak is the very basic garment; it is one's undershirt and is never given up even in payment of a fine or debt; beggars use it to gather alms for lack of any other thing).

- John prescribes that people do the right thing within their profession: tax collectors (who are often abusive of fellow Jews) should collect the right taxes; and soldiers should remain as soldiers but not extort.  Jesus, on the other hand, asked his disciples to leave everything (even their profession as fishermen) to come follow him.

This is not to say that only those who leave their professions are disciples.  It means that being a disciple within your profession is simply a basic requirement.


Reference:
- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 294-295.

Luke 3:1-6 (2nd Sunday of Advent, December 6, 2015)

Gospel:

In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert. John went throughout the whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the desert: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God.”

Gospel Trivia:

The first verses intends to provide a historical context of John the Baptist and of Jesus, but we should note:

- the first date -- fifteenth year of the reign of the emperor Caesar and Pilate was governor of Judea -- would have been sufficient; 

- but also included are references to Herod and his brother Philip, and high priests Annas and Caiphas

The first two are Romans, and the latter four are Jewish, indicating that the gospel writer wanted to provide a political and historical context of the arrival of John the Baptist and Jesus.

Thereafter, a reference is made to the prophet Isaiah.  The context is expanded to both secular and sacred history suggesting the universal dimension of the advent of Jesus.

All of history has prepared for the coming of the Person who blurs the line between the divine and the human.  He who is divine has become one of us.

Reference:  Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 291-292.

Luke 21:25-28, 34-36 (First Sunday of Advent, November 29, 2015)

Gospel:

Jesus said to his disciples:

“There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves. People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.

“Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise like a trap. For that day will assault everyone who lives on the face of the earth. Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.”

Gospel Trivia:

The language in the gospel passage is what we call apocalyptic -- the expressions conform with the language of the prophets when they announce important events that are about to happen.  These are referred to as apocalyptic metaphors, and not meant to be taken literally or as actual predictions.

Such expressions usually include a reference to the universe becoming "unhinged" by mentioning a cataclysmic events in the three great spaces in biblical times: the sea, the earth and sea.

The passage suggests an "end" of the world as we know it, which presages a radical transformation with the coming of Jesus.

divine become human - Jesus of Nazareth.

It is a fitting gospel in the first Sunday of advent because we are about to welcome the divine who has chosen to become human, just like one of us.  The line between the two realities has been blurred -- Jesus, our God, Lord and Savior, is from an earthly place called Nazareth.  This is how close God wants to be with us.  Emmanuel -- God with us.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 383-385.

John 18:33-37 (Feast of Christ the King, November 22, 2015)

Gospel:

So Pilate went back to the praetorium and summoned Jesus and said to him, “Are you the King of the Jews?”

Jesus answered, “Do you say this on your own or have others told you about me?”

Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?”

Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.” So Pilate said to him, “Then you are a king?”

Jesus answered, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”

Gospel Trivia:

This conversation happens in the praetorium, which is the official residence of the Roman governor -- Pontius Pilate at this time.  Israel is a colony of Rome and while the Jews had their own king -- at this time it was Herod Antipas, the son of Herod the Great, who was the king around the time of Jesus' birth -- the Jewish king is usually appointed by Rome.  The Jews do not enter the praetorium because Jewish law regarded that as making one unclean.  So the conversation happens only between Jesus and Pilate, absent the Jews.

In the conversation:

- Jesus asks Pilate whether the question about his kingship is based on a Roman perspective (which would mean that Jesus is declaring himself to be a rebel against Rome), or from the Jewish perspective (which would refer to the proclamation of the Kingdom of God).

- Clearly, Jesus says that his Kingdom "does not belong to this world", which means that Pilate need not be concerned.

- Pilate is concerned nevertheless because Jesus still refers to a "kingdom"; so he reiterates, "then you are a king" (but does not distinguish whether from a Roman or Jewish perspective).

- Then Jesus accepts Pilate's statement and follows with "for this I was born and for this I came into the world."

Jesus clearly distinguishes that the Kingdom he is referring to "does not belong to the world" -- it differs from the values of an earthly kingdom.  At the same time, the kingdom is the reason he "was born and came into the world."  

God's Kingdom takes its inspiration from Jesus' values and is intended, like a leaven, to influence the values of our world.  Christians do not shun the world, but embrace it to influence it.

When we celebrate the Feast of Christ the King, we advocate our responsibility and participation in spreading Jesus' values of love, forgiveness and prayer in our places of family, work and community.

Reference:

- Nil Guillemette, SJ, Hungry No More (Makati: St. Paul's Publications, 1989), pp. 245-248.

Mark 13:24-32 (November 15, 2015 - 33rd Sunday in Ordinary Time)

Gospel:

Jesus said to his disciples:
“In those days after that tribulation the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky, and the powers in the heavens will be shaken. 

“And then they will see the ‘Son of Man coming in the clouds’ with great power and glory, and then he will send out the angels and gather his elect from the four winds, from the end of the earth to the end of the sky. 

“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see these things happening, know that he is near, at the gates. Amen, I say to you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away. 

“But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.”

Gospel Trivia:

Firstly, this gospel is not meant to be taken literally -- it does not portend the end of the world.  Instead, it likely refers to actual historical events that reveal the triumph of Jesus' mission and which unfolded after his death and Resurrection.

The "sun will be darkened" is used to portend political catastrophes or disaster in a large scale. Cosmic phenomena is used in the traditional language of the prophets to describe the powerful intervention of God in human history.

This would refer to the eventual fall of Jerusalem to the Roman empire in 70 AD.  In response to the Jewish rebellion, Roman armies attacked and ransacked the city of Jerusalem and levelled it to the ground, except for the towers and walls that are now left standing (when tourists visit the city).

This actually led to Christianity radiating to other cities and town in Palestine and beyond, such that by the 5th century, Christians had grown so much in size and in strength that Constantine the Great recognized Christianity as an official religion of the Roman empire.

"The Son of Man" coming from the clouds is a symbolic way of referring to the next phase in world history after dominant powers have passed away.  In Christian theology, it is also the "reverse" -- the coming of humanity to heaven brought about by the Kingdom of God now on earth.

The budding of the fig tree is a sign that summer is near.  Thus, the fall of the temple is a sign that the triumph of Jesus mission -- to build the Kingdom of God -- is about to fully unfold.

Reference:
- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 97-98.

Mark 12:38-44 (32nd Sunday in Ordinary Time, November 8, 2015)

Gospel:

In the course of his teaching Jesus said to the crowds, “Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces, seats of honor in synagogues, and places of honor at banquets. They devour the houses of widows and, as a pretext recite lengthy prayers. They will receive a very severe condemnation.” 

He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums. A poor widow also came and put in two small coins worth a few cents. Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.” 

Gospel Trivia:

There is a small trivia that makes a world of difference in appreciating this gospel: the poor widow gave TWO small coins.  This is significant because the widow could have kept one of the coin, and given the other.  Instead, she gave everything she had.

Widows are also often the poorest in society.  Without a husband to take of the family, the widow often has to fend for herself and her family.  Note also that scribes are not "paid" for exercising their profession, and relied on contributions from the members; yet some abused the generosity of some members, including that of widows.

Mark, the evangelist, paints the contrast between those who were possessed by material things, and the one who is detached and gave up all.  Such is the requirement from a disciple.

Reference:

A Kingdom for All, pages 94-95.
  

What or Where are Heaven, Hell and Purgatory? (Nov. 1, 2015, All Saints' Day)

Gospel Trivia:

In lieu of the feasts of All Saints and All Souls, 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 "eternal fire" in the above.  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." 

Mark 10:46-52 Bartimaeus, The Blind Man (30th Sunday in Ordinary Time, Oct. 25, 2015)

Gospel:

As Jesus was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. On hearing that it was Jesus of Nazareth, he began to cry out and say, “Jesus, son of David, have pity on me.” And many rebuked him, telling him to be silent. But he kept calling out all the more, “Son of David, have pity on me.” Jesus stopped and said, “Call him.” So they called the blind man, saying to him, “Take courage; get up, Jesus is calling you.” He threw aside his cloak, sprang up, and came to Jesus. Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, “Master, I want to see.” Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed him on the way.

Gospel Trivia:

The gospel passage on Bartimaeus is immediately preceded by the account of James and John jockeying for the prime positions in Jesus' Kingdom, only to be rebuked by Jesus' admonition that "those who wish to be great must be the servant."  The two disciples misunderstood the purpose and mission of Jesus -- they thought of being in power, while Jesus thought of serving and sacrifice.

It will take the faith of Bartimaeus to bring home the message to the disciples and early Christians for which the gospel was written.  The following "trivia" would help us better understand this message:

- Jericho - this is the last "pit stop" before Jerusalem, where Jesus is crucified; Mark makes use of this venue to preach the faith required of a disciple.

- Bartimaeus - when the name of the person is mentioned, this usually means that the gospel writer wants to emphasize the story as especially important (just as the names of Jairus and Zachaeus were mentioned).

- "son of David" - this connotes the kingship of David but also includes the suffering that goes with it, which the blind man understands; unlike in previous occasions, Jesus does not ask Bartimaeus to stop from assigning the title to him, only because Bartimaeus understands suffering comes with discipleship.

- "threw aside his cloak" - the cloak is used to gather the alms given to a beggar; throwing it aside means giving up everything to follow Jesus

- "followed him on the way" - for the early Christian disciples, following the teachings and life of Jesus was referred to as The Way.

Mark reveals the "blindness" of the disciples, or those who follow Jesus and expect a reward or believe that they can earn God's favor.  Discipleship, as symbolized by the blind man, includes a strong dose of suffering and faith to see through that suffering.

References:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 87-88.

Mark 10:35-45 (29th Sunday in Ordinary Time, October 18, 2015)

Gospel:

James and John, the sons of Zebedee, came to Jesus and said to him, “Teacher, we want you to do for us whatever we ask of you.” He replied, “What do you wish me to do for you?” They answered him, “Grant that in your glory we may sit one at your right and the other at your left.” Jesus said to them, “You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?” They said to him, “We can.” Jesus said to them, “The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.” 

When the ten heard this, they became indignant at James and John. Jesus summoned them and said to them, “You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” 

Gospel Trivia:

The message of this gospel account is quite clear: the way to lead is to serve the needs of others (servant leadership).  The following "trivia" may help us appreciate the passage even more:

- The setting of this gospel account is on the way to Jerusalem, the royal city, and the disciples must have remembered what Jesus previously said (as narrated by Matthew and Luke) that they would sit on twelve thrones to judge the twelve tribes of Israel.  So it was an opportune time to bring up the topic on who will have more authority and power among them.  The concept of reward for effort was also a prevalent notion among Jews and the disciples were, understandably, expecting something for all their hard work.

- Jesus does not rebuke the disciples, but reminds them of the requirements of leadership:

a. drinking the cup - the "cup" is a symbol of both joy and suffering in Jewish culture

b. baptism - this is often used as a symbol of water, and water is associated with calamity or of being flooded with calamities.

Discipleship is both a privilege and a commitment to stand for Jesus' principles of unconditional love, forgiveness, and justice for the least, last and lost.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 84.

Mark 10:17-27 (28th Sunday in Ordinary Time, October 11, 2015)

Gospel:

As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?” Jesus answered him, “Why do you call me good? No one is good but God alone. You know the commandments:
You shall not kill;
you shall not commit adultery;
you shall not steal;
you shall not bear false witness;
you shall not defraud;
honor your father and your mother.”
He replied and said to him, “Teacher, all of these I have observed from my youth.” Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me.” At that statement his face fell, and he went away sad, for he had many possessions. 

Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!” The disciples were amazed at his words. So Jesus again said to them in reply, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.” They were exceedingly astonished and said among themselves, “Then who can be saved?” Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.”

Gospel Trivia:

Jesus challenges the rich man's attachment to riches and presents it not just as a major obstacle, but an impossibility, in obtaining eternal life; comparable to a camel going through the eye of a needle.

This is not a startling fact as we readily acknowledge that one's attachment to wealth makes it difficult share and extend love to our neighbors.  But consider this: in biblical times, wealth (together with good health and children) were considered blessings for the Lord.  If you are rich, then you must be good.  Conversely, if you are poor, then it can only be because you are a sinner and did not follow the Laws of Moses.  You did not contribute money to the temple, you did not fast, you did not pray, and you broke several of the hundreds of Moses' laws (many of which the common folk did not, and could not, know since the poor were illiterate and uneducated.)

Thus, Jesus was not just challenging one's attachment to wealth, but the very mindset that one could earn his/her way to the Kingdom of God by simply religiously following rules.  

To Jesus, the essential requirement is acknowledgment that eternal life is pure grace -- an initiative of God out of simply the goodness of God's heart.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), pp. 82-83.

Mark 10:2-12 (27th Sunday in Ordinary Time, October 4, 2015)

Gospel:

The Pharisees approached Jesus and asked, “Is it lawful for a husband to divorce his wife?” They were testing him. He said to them in reply, “What did Moses command you?” They replied, “Moses permitted a husband to write a bill of divorce and dismiss her.” 

But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate.” 

In the house the disciples again questioned Jesus about this. He said to them, “Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.”

Gospel Trivia:

The Pharisees asked Jesus whether divorce is legal, and whether he agreed with the laws of Moses which allowed it.  Note that divorce was already practiced way before the time of Moses.  Moses however controlled divorce by introducing two things:

a. specific grounds where divorce would be allowed -- but even in such cases, the law only tolerated divorce, rather than authorized or sanctioned it;

b. requiring that a bill (or certificate) of divorce be issued to the wife (as referred to in the Gospel).

The importance of the certificate is that this prohibited the husband from taking her wife back ever again, which deterred men from divorcing their wives without due consideration.

Nevertheless, note that Jesus does not dwell on the legality of the divorce, but on the "will of God" or intent of marriage, which transcends whatever grounds the laws at that time allowed.

Up to today, advocates of divorce cite the grounds which should validate divorce; those against cite the intent of marriage to be a perpetual relationship.  Let's also include in the discussion HOW couples can attain the higher purpose for which marriage is intended -- to be living and dynamic witness of the fidelity and unconditional love of our God.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 77-78.

Mark 9:38-43, 45, 47-48 (26th Sunday in Ordinary Time, September 27, 2015)

Gospel:

At that time, John said to Jesus, “Teacher, we saw someone driving out demons in your name, and we tried to prevent him because he does not follow us.” Jesus replied, “Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us. Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward.

“Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna, into the unquenchable fire. And if your foot causes you to sin, cut if off. It is better for you to enter into life crippled than with two feet to be thrown into Gehenna. And if your eye causes you to sin, pluck it out. Better for you to enter into the kingdom of God with one eye than with two eyes to be thrown into Gehenna, where ‘their worm does not die, and the fire is not quenched.’”

Gospel Trivia:

The gospel account begins with a lesson on tolerance and broadmindedness.  It is interesting that this question is brought up by John, one of Jesus closest friend; suggesting that it took time for Jesus' teachings to be internalized by his disciples.

Regarding "cutting off one's limbs and eye", this is NOT meant to be taken literally.  It is a metaphor to suggest the radical demands and costly sacrifice of Jesus' teachings.

Gehanna is an actual place; it is the valley southwest of Jerusalem where infants were offered in sacrifice to Moloch, a pagan god.  Josiah later desecrated the site by turning it into a dump site where garbage was burned.  "Gehenna" was later used as a symbol for eternal punishment.

Today's gospel is both about Jesus' radical teachings and broadmindedness.  His teachings were radical because it veered away from the onerous demands of the various laws and commandments at that time.  Instead, he went back to the fundamental demands of love and forgiveness.  Unconditional love loves and accepts all.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 74-75.