Sunday Gospel for Feb. 3, 2008: Matthew 5:1-12 The Beatitudes

The Sermon on the Mount is one of the highlights of Jesus’ ministry, the first part of which is referred to as the Beatitudes. The word “beatitude” is from the Latin word “beatus,” meaning “a state of utmost bliss,” of “supreme happiness,” of “true happiness.” The Beatitudes are often misinterpreted as “it is good to be poor.” Further study of the gospel shows otherwise.

The Beatitudes were declarations of blessings for the marginalized sector of society during Jesus’ time. Even during the Old Testament times, those who were considered poor enjoyed the special protection of kings and were favored by God. This “divine” favor was not attributed to their social status or inner disposition but because of God’s disposition towards them. Hence, Jesus’ ministry affirmed what the prophets said about the Messiah. This is the reason why Jesus came: to seek out and save the last, the lost and the least. “The Sovereign Lord has filled me with His Spirit. He has chosen me and sent me to bring good news to the poor, to heal the broken-hearted, to announce release to captives and freedom to those in prison.” (Isaiah 61:2)

Jesus incessantly preached about the Kingdom of God – that it is not a place but a condition where justice, equality, well-being, love and forgiveness prevails. Thus, Matthew’s message to his audience (mostly Jewish) during his time was for them to favor the poor and marginalized just as God found favor with them, because God made them co-heirs of His Kingdom as well.

The same message resonates in the Catholic Church today. The 2nd Plenary Council of the Philippines declared, "Following the way of our Lord, we opt to be a Church of the poor.” As Jesus’ followers, Filipino Catholics are enjoined to have a preferential love for the poor because of the abject poverty and misery that a great number of Filipinos find themselves in. The poor should be welcomed, made to feel at home and actively involved in our Church, if we are to follow the way of Christ. The late Pope John Paul II describes this option very succinctly and exhorts us to rise to the challenge: “This love of preference for the poor cannot but embrace the immense multitudes of the hungry, the needy, the homeless, those without medical care and, above all, those without hope of a better future. To ignore these realities would mean becoming like the ‘rich man’ who pretended not to know the beggar Lazarus lying at his gate.”

As a Catholic, what little things can you do to rise to the challenge to live out the preferential option for the poor? As a member of the Singles Apostolate, how can you improve your involvement in the Outreach ministry?

Sources: Guillemete, Nil, A Kingdom for All, p. 151

Catechism for Filipino Catholics

Gospel for January 27, 2008 - Matthew 4:12-23, The Beginning of Jesus Ministry

The Gospel presents the beginning of the ministry of Jesus. It started in the region of Zebulun and Naphtali, and it is also in this location where Jesus called his first disciples.

As a background, all the four gospels mention that Jesus’ ministry started in Galilee, but it is ONLY Matthew that also mentions that Galilee is located within Zebulun and Naphtali. There must be a significance to this. Zebulun and Naphtali were two of the 12 sons of Jacob, and when the Jews entered Canaan, the land was parcelled among the sons, and Zebulun and Naphtali got the land where Galilee is located. The region of Zebulun and Naphtali were eventually overran by Assyrians and Greeks, and were therefore considered as “pagan” (or not purely Jewish) land because of the intermarriages between these foreigners and the Jews.

The Jews were known as the chosen people of God but it is ironic to know that they were also the ones to reject Jesus and His teachings. Matthew emphasizes that Jesus started His ministry in a land considered as “contaminated” or pagan. Matthew’s message is that Jesus gives priority to those who do not know God over those who are already close to God, as in the case of the Jews.

Today, we are reminded by this gospel to reach out to those who do not know God, those who are far away from Him and those who choose to be stubborn to let Him in their hearts. We are all called to evangelise like Christ. Like Jesus, we should start seeking for people outside of our apostolate, or those who are not yet familiar with Jesus.

Relate an experience when you had the chance to evangelise about God to those outside the apostolate who do not know Him or do not yet have a personal relationship with him. Was this a favourable or non-favourable experience? As you share this with the class, let this experience serve as a “push” for you to begin the ministry of evangelising to others.

Luke 4: 21-30 The Townmates Mentality

Observation:

The gospel passage happens right after Jesus’ entry in a synagogue in Nazareth, where he reads a passage from Isaiah. The question in our minds is why is there a sudden change in the mood and attitude of the Nazarenes towards Jesus. Verse 22 says, “they spoke highly of him.” But by verses 28-29, his town mates were “all filled with fury” and were about to hurl him down a hill. What happened in between?

Interpretation:

The keys to 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!

Jesus statements meant: not only they not deserve his miracles, but that their own great prophets preferred Gentiles over them. Hence, they were infuriated.

Luke 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 practiced 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.” (However, if there is a group that Jesus favored, according to the gospel of Luke, it is the poor.)

Generalization:

Mere membership in the Catholic Church (or Singles Apostolate, or in the Renewal movement) is not a badge which earns special favor from God. We cannot have the mentality that because we are “active” members in the Apostolate, then we deserve that most, if not all, of our prayers be answered. That would be the “townmates mentality” that Jesus referred to in the Gospel. He did not agree with it because it is like putting God in a bottle. Rather, membership in the Apostolate recognizes that this is ALREADY a favor given to us by God, and that membership poses a demand to share this personal experience of God by serving others.

Application:

- Share some examples when you catch yourself with the “townmates mentality.” For example, a promotion you were hoping to get did not materialize. Someone with a “townmates mentality” would say, “after all the service I’ve done, I can’t accept that God would not grant me this favor.” Rather, the proper stance to take would be: “I accept this event as God’s way of continually forming me; I know he has something better in store for me.”

- The theme of the forthcoming Singles Apostolate Leaders Conference is “Offering our Best Fruits.” How can we use our membership in the Apostolate to offer our best fruits to God?

The Rich Man, Mark 10:17-30 by Maryann Gan (SE-7)

OBSERVATION:

A rich man went up to Jesus, called him good teacher and asked the way that leads to eternal life. Because the rich man has observed the commandments all his life, Jesus said that there is only one thing lacking and that this is to sell everything that he owns, give to the poor and follow him. The rich man felt sad and left because he had many possessions.

INTERPRETATION:

In the Old Testament, wealth and material goods are considered a sign of God’s favor. The words of Jesus astonished the disciples because of their apparent contradiction of the Old Testament concept. Jesus teaches his disciples that wealth, power, and merit generate false security. Jesus rejects them utterly as a claim to enter the kingdom. In the Old Testament, everything had already been said about what a person should do to gain eternal life, by observing the commandments of justice and compassion. Now Jesus proposes to the rich man a new way and a new experience of liberty, through becoming his follower and imitator.

Jesus does not only speak of reward in the next life. He is telling his disciples that in this world, in the midst of persecution, those who sacrifice themselves for the Kingdom will find friendship, joy, and human fulfillment far greater than anything they could have hoped for.

GENERALIZATION:

The message of the gospel is NOT to give up wealth, but to give up attachments. A person can be rich in a lot of things and thus be attached to these things. He can be attached to money, reputation, health, intelligence, friendships, etc. To be attached means to love something or someone possessively, to love in which love of self plays a predominant role. Any kind of selfishness contradicts the spirit of Jesus, and is incompatible with the Kingdom of God. Jesus shows us how to experience the Kingdom of God in this world by freeing us from these attachments that distracts us from focusing on God.

APPLICATION:

What are your attachments in life? How are they hindering your spiritual growth? How are these affecting your relationship with God, with other people? Make a resolution to give up one attachment.

John 6:60-69 This Saying is Hard

By Maryann Gan (edited by TM):

Observation

The Gospel begins with the murmuring among Jesus’ disciples: “This saying is hard, who can accept it?” Whatever they were murmuring about was enough to provoke some disciples to leaving him. It must be noted that Jesus did not stop those who wanted to leave.

Interpretation

When the disciples say, “this saying is hard,” it does not mean that it is “difficult to understand,” but “difficult to accept.”[1] What was it that was difficult to accept which provoked some disciples to leave Jesus? It is Jesus’ claim of being “the living bread that came down from heaven” (John 6:41).

Jesus’ listeners could not accept the mystery that this “bread from heaven” will be humiliated on the cross. They did not want to be associated with shame and scandal. John therefore addresses the second teaching that is “difficult to accept” during the early Christian times. The first was the theme of last Sunday’s gospel: that Jesus is present in the eucharistic bread and wine. The second is that Jesus came down from heaven, which is to be interpreted as coming from the Father.

A true disciple believes and knows the glory of the risen Christ through eyes of faith. This is the significance of Peter’s words when he says “Lord, to whom shall we go? You have the words of eternal life. We now believe and know that you are the Holy One of God.” For John, the words “believe” and “know” are synonymous. To believe is to know, and to really know Jesus is to believe in him.

Generalization

Faith entails accepting even things that are “difficult to accept,” not just those that are convenient to accept. To be a Christian means to believe in Jesus: who he is, and what his entire life stands for: a life of love, forgiveness and complete obedience to the Father. For many, if not all of us, it may be seem “easy” to accept that Jesus is indeed the Son of the Father, and that he is truly present in the Eucharistic bread and wine we receive in the Mass. But being a Christian is more than belief in a doctrine, it is living a life like the life Jesus lived.


Application

There are those whose reasons for joining a church community are temporal. For examples, spiritual excitement during prayer meetings, fellowship which brings temporary relief from a personal problem, or even membership in a community which brings certain honor or social advantages. When prayer did not bring spiritual relief, when the spiritual "high" was gone, when fellowship did not satisfy one's social agenda, when social pressure against fellowship became so great, leaving became a viable and desired option.

But when one joins a community so that he/she can help and be helped by others to live like Jesus lived, then such members remain and are sustained by the community.


1. What are your reasons for joining the Singles Apostolate or a Renewal Community? What are the values of the Apostolate that is difficult for you to accept and make a part of your life?

[1] Nil Guillemette, SJ, Hungry No More, Manila: St. Paul’s Publications, 1989, 104.

John 6:51-58 Eat my flesh, drink my blood (Gospel for Aug. 20, 2006)

OBSERVATION:

If we were among the audience of Jesus in the gospel, we would wonder whether Jesus, in telling his disciples to “eat his flesh, and drink his blood,” is speaking symbolically or literally. Just observe the many times he repeats the references to his flesh to be eaten and blood to be drank:

- Verse 51 – The bread that I will give is my flesh for the life of the world.
- Verse 53 – Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.
- Verse 54 – Whoever eats my flesh and drinks my blood has eternal life
- Verse 55 – For my flesh is true food, and my blood is true drink.
- Verse 56 – Whoever eats my flesh and drinks my blood remains in me
- Verse 57 – … the one who feeds on me will have life…

Having repeated himself so many times, Jesus insists that indeed what he is saying is to be taken literally.

INTERPRETATION:

Unlike the other three gospels, the gospel of John does not have a Eucharistic meal during the last supper. Instead, John presents the washing of the feet. The gospel for this Sunday is the equivalent of the Eucharistic meal in John’s gospel. John tells us that Jesus did not come simply to satisfy earthly hunger, but to provide life without any kind of hunger. For John, Jesus provides this by feeding his disciples with his Eucharistic flesh and blood.

In Hebrew language, the body/flesh and blood represents the entire person so that the meaning of eating Jesus’ body and blood is to have a personal communion and encounter with Jesus. When we receive Jesus who is present in the Eucharistic host, then we encounter him in a personal way. John says, “we remain or abide in Jesus, and Jesus remains or abide in us.” This is a unique expression found only in John. In a few simple words, John is able to express something unique in the whole of creation, namely, two beings (Jesus and us) achieve the closest possible union without either losing our distinct personality.[1] While remaining human, we become like Jesus, who remains divine.

GENERALIZATION:

During the early Christian communities, there was doubt on the presence of Jesus in the Eucharistic bread and wine. Jesus’ real presence in the bread and wine is not in the physical sense, since the bread and wine maintain their taste, look and other physical similarities. Jesus presence is in his glorified and resurrected body which continues to be with us, and especially in the form of the Eucharistic bread and wine. It takes faith to accept and recognize this, and some of Jesus’ own disciples did not have that faith, and therefore left him.

John’s audience included those who considered Jesus as divine, but that his human body was simply a disguise, then known as the Docetist heretics. Hence, John presents Jesus as insisting that his “flesh is true food and his blood as true drink.” Click here to find out what happens in consecration – how does the bread and wine change into the body and blood of Jesus?

APPLICATION:

Nutritionists say that “we become what we eat.” If we partake of Jesus in holy communion, then we should become who we eat, Jesus.

We recognize the blessed sacrament as the body of Christ. The phrase “body of Christ” was used by St. Paul to also refer to the Christian community. We, flesh and blood members of our church, ARE also the body of Christ. This is why we are in our renewal community, that others may see Christ in us, and would like to become part of us.

- How regular do we receive Holy Communion?
- What changes do we see in ourselves as a result of regular Communion?
- Assess your Class, or Team, or Apostolate. How would you rate it as a "body of Christ?" What can be done to make it more like the "body of Christ?"


[1] Nil Guillmette, SJ, Hungry No More, Manila: St. Paul’s Publications, 1989, 100.

The Return of the Disciples, Mark 6:30-34 (Written by Estie Santos, SE-10 and edited by TM)

OBSERVATION:

Jesus had just sent the disciples two by two. They drove out demons and healed the sick. They returned and told Jesus all that they had done. He then tells them to go to a “deserted place” to rest. From the verse “people were coming and going in great numbers, and they had no opportunity even to eat,” we get an idea of the breadth and scope of Jesus’ ministry.

They tried to get away by boat but the crowd “hastened there on foot” and arrived ahead of them. We see the eagerness of the people to hear and see Jesus. He saw the need of the people as they were like “sheep without a shepherd”. Instead of being annoyed that the crowd followed them, Jesus responded with compassion. He taught them “many things,” which in another version is translated as “proceeded to teach them at length”. This passage is then followed by the miracle of the multiplication of the bread.

INTERPRETATION:

This passage (Mark 6:30-34) is to be read as the second part of Mark 6:6-13 which is the sending out of the Twelve on a mission “two by two,” which is last Sunday’s gospel. It is interrupted by Mark 6:14-29, which is the account of the killing of John the Baptist by Herod.

We should therefore interpret this passage in relation to the mission of the disciples. “The disciples mission is to preach a change of mind, drive out demons, and cure the sick is an extension of Jesus’ own mission; and he gives them the power to accomplish this. The austere conditions (no food, money, luggage) would make it clear any results were not effected by human means.”[1]

In this Sunday’s Gospel, Jesus commands the Twelve to rest and take a breather. But the rest is more than just physical rest because Jesus also asks them to be “by [them]selves,” and with Jesus, as well as away from the crowd. The kind of rest referred to is both physical and spiritual rest, prior to another flurry of activity in managing the huge crowd in the feeding of the five thousand.


The kind of rest that Jesus can provide is like that of the shepherd who cares for the flock.

The “sheep without a shepherd” is used by Moses in Numbers 27:17 when he asks God to give the Israelites a leader. God appoints Joshua. “Jesus” is the Greek variant of the name Joshua in Hebrew. Jesus IS the good shepherd and he has compassion for his sheep. (The original word used for compassion is “esplanchnisthe,” which refers to one’s guts, and is the strongest word to express a deep feeling of sympathy).

GENERALIZATION:

It is important to find the rhythm of activity and rest to sustain our growth and progress of Kingdom-building. Otherwise, burnout ensues. This rest is both physical and spiritual rest, the latter to be found in prayer and reflection of God’s promptings in our lives.

Vincent de Paul advises, "Be careful to preserve your health. It is a trick of the devil, which he employs to deceive good souls, to incite them to do more than they are able, in order that they may no longer be able to do anything."

APPLICATION:

Take a look and examine how you handle the various aspects of your life:

· How much time have you taken to rest, to be with your family, to go into deep prayer?
· Have you balanced your time with work in the office and work in the Apostolate?
· What aspect of your life is being put in the background that should be more in the forefront? Give a concrete step to have a more balanced life.

[1] Raymond E. Brown. An Introduction to the New Testament, New York: Doubleday, 1997. 135.

Mark 4:35-42 The Calming of the Storm (Gospel for June 25, 2006)

Observation

The gospel depicts the disciples’ reaction to Jesus, who was sleeping amidst a storm. They found him sound asleep and woke him up saying “Master, don’t you care if we sink?” This suggests that the disciples acknowledged that Jesus had the power to do something about the storm, but was not doing anything about it.

When Jesus woke up, he immediately ordered the wind and the sea “Quiet! Be still!” These are the same words that Jesus used to cast out demons in Mark 1:25. After calming the sea, Jesus said to them “Why are you terrified? Do you not yet have faith?” Note that Jesus calmed the sea FIRST, and then rebuke his disciples. Wouldn’t it have been more logical to say this BEFORE performing the miracle?

Interpretation

We should note that the context of this passage is when the early Christians were being persecuted, especially by Nero. At that time, God may have appeared as absent (or sleeping) to the church which was tossed by the storms of persecution. It may have reminded the early Christians of the Babylonian exile when God appeared to have abandoned them.

In Jewish mentality, the sea always depicts danger, mystery and terror. When Jesus calmed the storm just as he does with the demons, it affirmed his divine power over the forces of evil. Mark makes no distinction between “healing miracles and nature miracles.”[1] The message must have reassured the early Christians that God has not abandoned them.

According to the biblical view of things, sound asleep is a sign that a person has entrusted his life totally to God. In the Gospel, the disciples misunderstood Jesus’ sleep. Rather than a sign of being insensitive, it teaches to rely on God. Jesus practiced what he preached in the Sermon on the Mount, “your Father knows all that you need”.

Jesus must have purposely rebuked the disciples AFTER the calming of the storm. The impact of words “do you not have faith?” become more impactful after the miracle.

Generalization

When we decide to be a follower of Jesus and take the road less travelled, we can be assured that persecutions and bad press will follow us. I recall what Bishop Ted Bacani said once: “when you decide to follow Christ, do not look for your cross; people will go out of their way to give you one.”

It takes faith to instinctively trust God to deliver us from any kind of tribulation. It is only in faith that we can experience peace and calm in even the fiercest storms of life.

Application

- What are the storms in your life right now?
- How can you apply the gospel message to your situation?

Co-authored by Maryann Gan (SE-10) and Manny Blas

[1] Nil Guillemette. A Kingdom for All (Makati: St. Paul Publication, 1988), 42.

John 15:9-17 Love one another as I have loved you. (Gospel for May 21, 2006)

Observation:

This gospel passage contains some of the most beautiful and perhaps sweetest verses that we have read that Jesus said.

Interpretation:

These verses are more than just beautiful and sweet words, but reflects what a personal relationship with Jesus entails.

- John 15:10 – “If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love.”

Love of God is not just a “feel good” thing. It requires action, i.e. in keeping his commandments.

- John 15: 12 – “This is my commandment, that you love one another as I have loved you.”

This is the second time that Jesus says this, but with a slight twist. The first time was during the last supper but at that time he referred to this as a “NEW” commandment. This time, Jesus refers to it as “MY” commandment. It is a personal commandment of Jesus himself. We must love one another “AS I LOVED YOU.” Jesus’ love is the new standard, which means a personal relationship based on sacrificial love and forgiveness; and not the legalistic approach of the Pharisees in obeying the laws of Moses

- John 15:13 – “Greater love has no man than this, that a man lay down his life for his friends.”

Jesus’ standards includes sacrificing one’s life for others, perhaps not in terms of actual physical death, but love based on “dying” to one’s self.

- John 15:15 – “I no longer call you slaves. I have called you friends.”

Jesus love is also not just a decision or commitment, but has the character of intimacy, reciprocity, and heart to heart, which are elements of true friendship.

- John 15:11 – “These things I have spoken to you, that my joy may be in you.”

Joy was considered in the Old Testament as the characteristic of the time of salvation and everlasting peace. It is the ultimate reward of a relationship based on love and friendship.

Generalization:

Loving God is serious business. It entails a certain kind of “dying” to one’s self such as loving the unlovable, taking the initiative to repair a relationship even though it is not your fault, choosing the difficult right instead of the easy wrong.

Let us not even go to the heroic acts, but simple acts such as: serving when inconvenient, being on the lookout for the Single who appears lost in an Apostolate gathering, setting aside prayer time in addition to gimmick time, setting aside money for the needy in addition to money for gimmicks, expressing love and affirmation to parents and siblings, apologizing for little faults, and so on.

Doesn’t a part of ourselves “die” when we humble ourselves and do these things?

Application:

God loves us seriously.

How serious do you love God? What expressions of God’s love can you do that entails a “dying” to one’s self?

Luke 24: 35-48 Appearance of Risen Jesus to the Disciples (Gospel for April 30, 2006)

(Co authored by Aileen M. and TM)

Observation:

This passage is right after the incident of the two disciples and Jesus, along the road to Emmaus. In that incident, the two disciples did not recognize Jesus initially, and only identified him during the breaking of the bread, and when Jesus quoted Scriptures. In this gospel passage, Luke once AGAIN presents Jesus as quoting Scriptures to his disciples.

Luke describes the disciples. They were afraid, perhaps because they thought the Romans may now run after them. There was uncertainty because their leader and master, who they thought was the Messiah, is dead. They felt sad because they lost a loved one.

Interpretation

Luke was writing to an audience of Greeks, and the concept of physical resurrection was unacceptable to them. Luke was also writing during a time (around 85 AD) when Docetism was prevalent. Docetists believed that Jesus did not really have a physical body (since matter was evil); and that his appearance, as well as his crucifixion, were an illusion.

Thus, Luke presents two proofs:

- Jesus presents himself, in flesh and bones, to contradict doubts that he is a ghost. He even asks for food and eats with them

- Secondly, he quotes Scriptures. He explains how the Son of Man must suffer, die and rise from the dead, in fulfillment of Scriptures.

Jesus’ greeting of “Peace be with you” is also indicative of Scriptures. It is not a mere Jewish greeting. It is the messianic peace announced in Scriptures (see Isaiah 9:6, “He will be called Prince of Peace).

The Resurrection appearances in the Emmaus incident and in the appearance to the disciples were Luke’s way of saying:

Jesus is risen. He has a body which you can see, but it is a “resurrected, transformed body” which is not the same as his body before his death. The disciples on the way to Emmaus did not readily recognize him.

Luke message is this: Even if you haven’t seen Jesus, just like Luke’s audience and us, you can recognize him in the Scriptures.

Generalization

After Jesus’ resurrection, He made use of the scriptures for His disciples to remember Him and to remind them of His teachings. This was one way of strengthening His disciples’ faith at a time when their hearts were filled with anxieties and doubts. And these were to people who had seen him face to face.

What about us who have just “heard” about Jesus?

Jesus knew that thousands of years later it would be even easier to doubt God with all the challenges around them. Luke reminds us that we have the scripture to help us recognize Jesus’ presence and help us keep our faith. We should go to the source, to remind us how Jesus lived and how we should be living our lives now. The scripture is food for our minds and hearts.

Application

St. Jerome says, “Ignorance of the Bible is ignorance of Jesus Christ.”

- How much do you know Jesus?

- In times of doubt, how often have you reached for the bible, compared to how often you reached out to somene?

- How much time do I make to read God's word?

- What do I resolve to get to know Jesus more?

Reference used: Kingdom for All by Fr. Nil Guillemette.

John 20:19-31 Doubting Thomas (Gospel for April 23, 2006)

Observation

The Gospel tells of the appearance of the risen Christ to the disciples, and Thomas’s confession of Jesus as “my Lord and my God.” Note that this is the first time in the gospel of John that Jesus is addressed as “God.” Jesus appeared to his disciples twice, the first time Thomas was not with them. However, in both times, the evangelist states that the “doors were locked” (John 20:19 and 20:36).

Interpretation

Among the four evangelists, John is the only one who speaks of Thomas, who is described as a loyal and devoted disciple. In John 11:5-16, when Jesus sets out for Judea where the Jews threatened to stone him, Thomas says, “Let us also go, that we may die with him.”

Yet in the Gospel, John describes Thomas’s moment of doubt. Thomas demands proof of Jesus’ Resurrection. Jesus appears to Thomas who is quickly convinced and is the first to proclaim the divinity of Jesus.

This was followed by Jesus’ response to Thomas: “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.” Jesus was referring to the faith of the eyewitnesses and apostles that depended on visual experience, in contrast to the faith of the succeeding generations of Christians who believed without having seen.

Both groups are true believers, but what differentiates them is their degree of blessedness. Those who were not eyewitnesses but nevertheless believed are, as far as John is concerned, more blessed!

Thus, Jesus spoke these words not to shame Thomas but to build up the faith of the Christian community who have not seen Jesus. John introduces a different kind of faith: “those who have not seen and have believed.” This is kind of faith that applies to us present-day Christians because we, too, have not seen but believe.

Generalization

But what does John mean that this kind of faith is more blessed?

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

Believing without seeing calls us to have an openness, acceptance and trust toward God in Jesus, so that in the process, we will also be able to meet and experience the risen Christ in a more powerful way.

We often say, “to see is to believe.” Through Thomas, John is teaching us that “to believe is to see… and to see so much more.” With our faith, we see God in the beauty of creation, we see God’s hand in the event of our lives, and we see how other people continue to show the love and forgiveness that only God can make possible. Isn’t this the kind of faith that is more blessed?

Application

• There is a doubting Thomas in each one of us. When do I experience my strongest doubts?

• On the other hand, just like Thomas, what can I cite as my peak experiences of “Jesus presence in my life”?

• How can I use these experiences to transform my doubts to occasions of leveling up my faith?

Mark 14:32-42 Agony in the Garden (Gospel for April 9, 2006)

Observation:

The Gospel passage is a long one, and is the one read at Palm Sunday. It is Jesus’ passion, death and resurrection; which are the key events we reflect on during Holy Week. This commentary will focus only on the Agony in the Garden (Mark 14:32-42).

You’ve all probably seen the picture of Jesus praying with his hands folded on top of the rock, with a ray of light shining upon his face. It is a picture of the divine Jesus in deep contact with the Father; worried but confidently in control of circumstances.

Mark paints a dramatically different picture in this gospel passage!

- Jesus is “troubled and distressed” (Mark 14:33). Some scholars say that a more accurate translation should be “horrified and shocked.”

- He begs the Father to exempt him from what is about to happen, and he prays this not once, but thrice.

- He is frustrated with Peter, James and John (his core leaders) who probably drank too much wine.

But this is also the passage where:

- Jesus addresses God as “abba, father” for the first time.

- the proverbial “not what I will but what you will” is uttered

Abba is an endearing name of “father” usually uttered by a baby, and is similar to what we call our fathers, e.g. “daddy,” “papa” and so on. This shows the intimate relationship that Jesus had with God, connoting unquestionable trust. “Father,” on the other hand, expresses an intelligent appreciation of the relationship. The two together express the love and intelligent confidence of the child.

Note that by saying Abba, Jesus is also already saying “not what I will but what you will” in the beginning of His prayer.

Yet, Jesus was not confident at this stage. He asked that the “cup” be taken away from him. (“Cup” is an Old Testament metaphor for punishment and divine retribution.) Jesus was filled with doubt, fear, and second thoughts.

This is not the divine Jesus in control; this is Jesus in his most human condition. This is not Jesus the Master, but the disciple to the Father, struggling with having to suffer. At agony in the garden, Jesus and we are MOST ALIKE.

Interpretation:

A major theme of the gospel of Mark is that DISCIPLESHIP ENTAILS SUFFERING. This is why Mark was not hesitant to present Jesus in his weakest circumstance. He knew that there were many Christians at that time who were either suffering OR were afraid of suffering.

Mark presents him as like a lamb being led to the slaughter. Jesus was tempted to walk away. He prays that he be allowed to do so. He does these three times, but always ending with “not what I will but what you will.”

Generalization:

We often pray “not what I will but what you will”. When we pray this, let’s admit that in the back of our mind, we hope that what we will is ALSO God will.

The gospel’s message is that God understands our struggle; he felt it too in the garden. But just like Jesus, we accept, and desire, God’s will together with every difficulty, heartache, and joy that comes with it.

Mark’s message is still true: to be a disciple is difficult, it entails sacrifices. Jesus’ “your will be done” does not mean a passive acceptance of whatever circumstances befall us. It means a “YES” to sacrifice as part of discipleship.

It is difficult to:

- attend to a difficult lamb

- forgive a person who hurt you for the second time

- keep on serving when your efforts are not recognized

- be kind and generous on a bad day

- let go of someone you love and move on

- break off from a “bad” but comfortable relationship

- wait than to settle for the next best thing (person)

- avoid bad company when asked to have a good time

- break industry practice which is wrong, but everyone is doing it

- correct a friend

- take the initiative in reconciling a friendship knowing that that the other person is wrong

- take an insult and silently understand

- and so on.

You’ve heard it said in corporate parlance that “the road to excellence is not easy.” Did you ever think that the road to discipleship would be any less easy?

Application:

You are most likely doing a lot of sacrifices right now as you travel the road of discipleship. What is the most difficult of these sacrifices? What do you consider to be the “next level” that is being asked of you?

John 3, 14-21 The Lifting Up of the Son (by Marco, SE8 and TM)

OBSERVATION

This gospel has many things to tell us about the theology of John:

- It is part of the conversation that Jesus had with Nicodemus, who is the recipient of Jesus “born again” teaching.
- It contains John 3:16, one of the most famous and widely-quoted verses of the Bible: "For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life".
- It talks about the condition for “eternal life,” which is to believe in Jesus
- It talks about God being the “light” of the world and yet the world preferred darkness.

This commentary focuses on the first verse: Jesus is compared to a serpent being lifted up. Usually in the Old Testament, a snake symbolizes evil such as the one which tempted Adam and Eve. While in the New Testament, Jesus Christ represents everything that is good. Therefore, why would the apostle John associate Jesus with something evil?


INTERPRETATION

During Moses’ time, God punished the rebellious Hebrews by sending hordes of venomous snakes which resulted in the death of many people. When the Hebrews asked for forgiveness, God ordered Moses to make a bronze serpent and to lift it up on a pole. The people who had snake-bites looked with faith at the bronze serpent, and they were healed afterwards.

Similar to the bronze serpent being lifted up on a pole, Jesus was also lifted up on the cross. Moreover, the bronze serpent and Jesus were both sources of life.

Thus, the comparison is not between Jesus and the serpent, but to the “lifting up” of Jesus and the serpent.

For John, Jesus went down from the Father to the world and the “lifting up” refers to the “upward swing” of Jesus back to the Father, which consists of three main events:

- Jesus being “lifted up” on the cross
- Jesus is “raised” from the dead
- Jesus “ascends” to heaven.


GENERALIZATION

Jesus is the way to the Father. Our own “lifting up” to the Father should follow the pattern of Jesus, and it begins with the cross. It is not the intention of God that we suffer, but practicing our faith always entail a sacrifice.


APPLICATION

Let’s apply the message of the gospel in our Singles Apostolate’ Values. For example, one of our values is Caring and it states: “we seek personal reconciliation over issue resolution when relationships are broken.”

That means we take the initiative to mend the relationship even though we are the ones that have been wronged. Difficult? Definitely. But perhaps that’s the cross that Jesus was referring to.

- What is the thing that you find most difficult to do, but you know would lead you closer to God?

Mark 9:1-10 Transfiguration of Jesus (Gospel for March 12, 2006)

OBSERVATIONS:

This is a fantastic scene being described in the gospel passage. 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) appears, 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?

INTERPRETATION:

This passage should be interpreted within the context of Mark’s larger message of Jesus’ death/resurrection and the Christian vocation. (The passage from Mark 8:31 to 10:52 are dedicated to this larger message).

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.” (emphasis mine)

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

GENERALIZATION:

“The fundamental law of Christianity is to lose all in order to win all. It is in this that we must listen to Christ: to give up all human assurance and to rely on God alone.” (Kingdom for All)

God allows us to have mountain-top experiences: a job promotion, an extra-inspiring prayer meeting, 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.

APPLICATION:

- What “valley experiences” are you going through right now?
- Share a “mountain-top” experience. How can that help you in the valley? How can it help others?

Co-authored by Sonny Santiago, SE-9 and TM

Mark 1:12-15 Temptation of Jesus (Gospel for March 5, 2006)

Observation

A lot happens in these four verses. Jesus was just baptised by John the Baptist, then he spends forty days in the desert, where he is tempted by Satan, then he returns and starts preaching the Kingdom of God.

Interpretation

The description of Jesus’ temptation is what we consider as a teaching story, rather than a historical story. It means that the author, Mark, wants to communicate a certain lesson rather than a historical account of what happened to Jesus. Also, that Jesus’ temptation happens right after his baptism is significant.

The lesson is this: the dessert is regarded as the territory of Satan, and Jesus defeats Satan in Satan’s own territory. The proper translation of temptation in this passage is NOT “to be attracted to sin” but “to be tested.”

For the early Christians, this was a source of inspiration since to be baptized at that time had dire consequences. During those times, when you are asked “who is your lord?” the correct answer is that “the Roman Emperor is my lord.” But the Christians would say “Jesus is my Lord.” That meant imprisonment or even death.

Generalization:

Well, today, we no longer have those occasions for martyrdom, but there are still many occasions when our being a Christian is tested:

- In the workplace, we can be tempted (or tested) to compromise our principles of honesty and integrity, but a Christian says “I will not, Jesus is my Lord.”

- In most occasions, it may not even concern major principles like that, but seeming harmless occasions when it would be so sweet to gossip and backbite, for example. Or to go along with friends in, shall we say, some errant endeavours. But the Christian says, “I will not, Jesus is my Lord.”

- Personal conflicts are unavoidable, whether in the family, our work, or in the Apostolate. In these occasions, we often feel our opinion or idea or solution is a lot better than the other person’s. But a Christian, especially a member of the Singles Apostolate, would say “Jesus is my Lord, and I value personal reconciliation more highly than problem resolution.” Max Lucado said: “the person to be loved is more valuable than the problem to be solved.”

Then, and now, it is difficult to be a Christian. It is much easier to be like everyone else, but a Christian should be a cut above the rest. Jesus didn’t have it easy, and the servant cannot be higher than the Master.

You are a cut above the rest. You will be tested. You can pass that test. That’s what this gospel is all about.

Application:

- In what occasions is your being a Christian tested? Cite occasions in the workplace, in the family, when with friends.

- How did you react during those occasions? How were you able to pass the test? What did you learn from your failure?

Mark 2: 18-22 Old and New Wine and Wineskins (Gospel for February 26, 2005)

Written by Aileen Mallion (SE-2, SE-7 Shep); reviewed and edited by TM

Observation

It is noteworthy that the passage BEFORE and AFTER this Sunday’s gospel passage is about the disregard of Sabbath laws by Jesus and the disciples. BEFORE the gospel is the criticism by the scribes of Jesus’ eating with tax collectors (who were loathed because they were fellow Jews who extorted taxes in behalf of Romans). The passage AFTER the gospel is about how the disciples were picking grain during the Sabbath.

Obviously, this Sunday’s gospel intends to talk about Jesus’ views about the Sabbath.

It is also interesting why Jesus uses wineskin as an analog.

Interpretation

Pharisees are one of the Jewish factions in the time of Jesus. The word “pharisee” came from the Hebrew word “parosim” which means “specifier” since they always sought to specify the correct meaning of God’s law to the people.[1]

In this gospel, the word “fast” is mentioned several times. Fasting is significant in the lives of the Jews for this was observed since the Old Testament times. The Jews fasted in order to humble the soul. Naturally people would question why Jesus and his disciples do not follow the rules on fasting which were so much a part of Jewish life.

Jesus disagreed with the way that Jews have regarded following the laws of Moses (and there were hundreds of laws, not just the ten commandments) as their way of making themselves pleasing in God’s eyes. The Jews, particularly the Pharisees, believed that following the law is the way to be righteous in God’s eyes. But Jesus is saying that one’s relationship with God is not a legalistic relationship, but a personal one based on love and forgiveness.

The use of wine is symbolic. Wine symbolizes God’s joy when people are in fellowship with God and with each other. Just like a bunch of grapes are harvested and crushed to form new wine, so too are the new disciples made out of the fruit of God’s Spirit.

Wineskin is made of authentic goat-skin, and was used to carry wine during a journey. It becomes old when it has reached it’s maximum stretch to accommodate wine when poured. Stretching it too much would cause it to burst.

The old wineskin therefore refers to the Pharisees who believed in the legalistic approach to their relationship with God. Jesus knew that they would be resistant to the new way of looking at God’s relationship as a personal one, just like between a father and child (and not between judge and accused).

The new wine refers to this new kind of relationship, which is based on the human heart. When Jesus performed the miracle of curing the paralytic man, it was his heart that He followed and not the law of the Sabbath. In 1 Samuel 16:7, it says “the Lord does not look at the things man looks at; man looks at the outward appearance, but the Lord looks at the heart."

This is not to say that we should ignore the laws. Instead we follow God’s commandments not out of obligation but because we they help us share God’s love to others.

Generalization:

A psychologist once said that “rules are for children; guidelines are for adults.” As we mature in our relationship with God, that relationship should be based not on obligation, but on love for God and for others. Possible guidelines are: What would Jesus do? In whatever I do, do others see God shining through me (to quote from our SA Vision/Mission)?

Application:

How do we assess our relationship with God. Is it based on law or based on a personal relationship with him? For examples:

- Do I go to Mass simply because it is an obligation? Or out of a genuine desire to offer myself to God?

- Do I go to the prayer meetings because it is a requirement of the Singles Apostolate to be called active and be recognised by other people? Or do I go because I love God and I want to praise Him?

- Do I go to the Outreach because I was asked by my shepherd or by TM and I do not want to disappoint them? Or do I go because it is my heart telling me I should be helping God’s children?

---

[1] www.aristotle.net/~bhuie/pharsadd.htm; 3^rd paragraph

Matthew 25: 14-30 Parable of the Talent (Gospel for Nov. 13, 2005)

Observation:

This is a familiar parable to all of us. The master gives three servants 5, 2 and 1 talent(s) respectively. The first two invested the talents and doubled it. The third one, out of fear, buried the talent. The master returns, commends the first two, and castigates the third. His one talent is taken away from him and given to the first servant.

Interpretation:

The talent does not refer to our “talent” or “skills.” It is a unit of measure, approximately 33 kilos. When used by itself, a talent would refer to gold; if one wanted to refer to silver, then the phrase “5 talents of silver” would be used. Thus, the 5, 2 and 1 talent(s) given to the servants would be equivalent to 165, 66 and 33 kilos of gold. That’s a lot of gold!

This tells us that the gospel writer is referring to more than just our gifts and skills, but to something far more valuable. Biblically, the relationship of “master and servant” usually refers to the relationship of “God and people.” In this particular case, the talent would refer to the great gift of Jesus Christ, and how each disciple multiplied this “gift” by introducing Jesus Christ to others.

The third servant did not do anything because of his “fear.” He played safe. This would refer to those disciples who interpreted discipleship in terms of simply following the rules and legal requirements of religion. They looked at God as someone who was very concerned about laws and legalism, just as the Pharisees were.

Generalization:

Our discipleship does not simply mean following the rules: going to mass, attending prayer meetings, going to confession, saying prayers, and so on.

It also means taking risks, fighting for principles, helping when not convenient, forgiving those difficult to forgive, loving the unlovable, taking care of the poor and marginalized.

Application:

When was the last time you took a risk for Jesus?

What bold vision do you have for the Apostolate, so you can lead others closer to Jesus?

Be Like Little Children (Commentary by Cheryl, SE5 and SE10 Shep)

In the Gospel, the disciples asked Jesus, "Who is the greatest in the kingdom of heaven?" Jesus called a child over and told the disciples "unless you change and become like little children, you will never enter the kingdom of heaven." Back in those days, children were considered as the lowest ranking members, if not the weakest members of society. They were pieces of property without any rights, powerless to defend themselves. So why does Jesus want us to become like little children?

I believe Jesus did this to dramatize the point that they needed a radical change in attitude. It is as if Jesus was saying it would require a complete turnaround for you to enter the Kingdom of God.

There are three qualities that Jesus wants us to learn from a child:
1. Humility
2. Obedience
3.Simplicity

How is a child humble?

Observe a child. When you put him in one place, he will start exploring the area. He will touch, taste, and smell things. He doesn't care whether he falls down, he gets burned, or he puts something in his mouth. Why is this? Because he doesn't know anything and that's the way he learns.

But as we grow older, we tend to lose this humility. As we become more independent and more successful, we become conceited, so full of ourselves. We become self-absorbed and close-minded, believing that we know it all, that we don't make mistakes, and therefore can't see our faults.

Let's bring back humility in our lives. Those of us who are new in the Apostolate have this eagerness, willingness, and openness to learn. We should always have this attitude. For those of us who have been with the Apostolate for some time, let's not think that we've done everything that needs to be done, and "that's it" for us. Let's all be like children who are not afraid to explore; let's be bold and courageous in coming up with new ideas and activities to enrich our spiritual lives, to experiment and take risks by trying out new ways of learning and serving.

How is a child obedient?

As we grow older, we become hardheaded, stubbornly insisting on what we want instead of what God wants. We become self-centered. When we don't get what we want, we complain, we rebel. A child thus teaches us to follow Jesus, never doubting. When we become like children, we should have a child-like trust in a loving Father, a trust which awaits everything and grabs at nothing.

Let us allow God to lead us in moving forward with things that will help us in our spiritual growth in this Apostolate. There are times when we are asked to participate, be involved, or even lead in different activities. Let us not hesitate to say yes to God's call. Let's put aside our doubts and respond to Him wholeheartedly with a "Yes, Lord!I'll do it!" And then let us trust God and His perfect plan for us.

How is a child simple?

Children find joy in the simplest things. But as we grow older, we tend to become complex ourselves. We complicate things. As our responsibilities grow, our focus shifts from the simple things in life to the more worldly things, how to make more money, how to move up the corporate ladder, how to get the latest gadgets. What happens when we do this? We end up going after superficial things and not being truly satisfied with anything.

We've grown so much as an Apostolate these past years. We've done so much and worked so hard to serve God and others. Let's also learn to sit back and just enjoy the fruits of our labor, enjoy the friendships that we've developed through the years, enjoy the love and support we're receiving from the Singles who have become our family. But let's not also forget to bring back the glory to God, who made all of these things possible.

Matthew 22:15-21 Give to Caesar What is Caesar's (Gospel for Oct. 16, 2005)

(Gospel passage at the end of this article)

Observation:

There are two groups of people involved here and we should know their background:

- Pharisees – very strict followers of the Jewish law, and generally opposed Roman law, and therefore the paying of taxes to Caesar.

- Herodians – Jews of influence and high standing who were favorable toward Greek customs and were pro-Roman.

The Herodians, however, joined forces with the Pharisees in their opposition to Jesus, and conspired to trap him.

Interpretation:

The taxes were imposed by the Romans on its entire territory, and since Israel was a province, it was subjected to onerous taxes which were hated by the Jews. Jesus’ dilemma is that if he answers that one should pay taxes to Caesar, then he would be perceived as anti-poor and pro-Roman. If he answers in the negative, then he could be arrested for being a subversive. It was a trap.

Jesus deftly answers the question – he avoids the trap, and drives home a message.

He asks for the Roman coin that pays the taxes, which is handed to him by his interrogators. By doing this, Jesus demonstrates that he does not use the coin but the Pharisees and Herodians do. The use of the coin for their business transaction suggests that they recognize the authority of the imperial system, which they take advantage because of the healthy business climate it promotes. (An advantage of Roman rule during biblical times is the regulation of commercial laws and transport systems which is good for business).

Thus Jesus was saying: if you so readily acknowledge Caesar’s sovereignty when it is to your advantage, then you should also pay up when Caesar demands his taxes. Importantly, if you also recognize the authority of God, then you should also “pay up” what is due to God, which they have not done. In other words, they should worry less about what is due Caesar and pay more attention to giving God his due.[1]

Jesus was not advocating for a separation of Church and State, as is often the interpretation, or rather the misinterpretation, of this passage. Rather, he wanted to focus on what is primary, doing the works that is due to God.

Generalization:

I would generalize this meaning for our life today thus: Seek first the kingdom of God, and all these things will be added to you (Matthew 6:33). Make God the ultimate goal, and all else as enabling you to reach that goal.

Go and seek a successful career, but not as an end in itself, but as a means to bring others closer to Jesus. Go and seek further studies abroad, but not as an end in itself, but to be a more effective disciple. Go and seek a life partner and raise a wonderful family, but not as an end in itself, but also to witness to others what it means to be a sacrament of God’s love.

Application:

- What are my goals in life?
- How do these goals relate to helping build God’s Kingdom?


Matthew 22:15-21
15 † Then the Pharisees † went off and plotted how they might entrap him in speech.
16 They sent their disciples to him, with the Herodians, † saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status.
17 † Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”
18 Knowing their malice, Jesus said, “Why are you testing me, you hypocrites?
19 † Show me the coin that pays the census tax.” Then they handed him the Roman coin.
20 He said to them, “Whose image is this and whose inscription?”
21 They replied, “Caesar’s.” † At that he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”

[1] John P. Meier. Matthew (Manila: St. Paul’s Publication, 1980) p. 252.